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As for Waggoner's presentation itself,
the evidence shows that he incorporated concepts of both the Reformed
and old Anabaptist views of the covenants and justification by faith. He
accepted the Reformed ideas of the sovereignty of God without the
predestinarian slant, the covenant concept as a "basic motif",
and that all of a person's life is to be consecrated to God in willing
service. He accepted the voluntary membership from the Anabaptists as
well as the emphasis upon the practical, but he also interjected ideas
that make his presentation unique. First and foremost, he saw that the
nature of faith was active, and such a heart response from man was
different from the legal justification that Christ gives to all men. The
change of affections of the heart constituted conversion which opened
the way to grasp the promises of God to deliver man from sin and self.
The second element that makes his presentation unique is found in his
application of the distinct Seventh-day Adventist doctrine of the
cleansing of the heavenly sanctuary. This revealed God's covenantal
promises, His methods, His goals, everything that pertained to the
covenant relationship. The law of God was reinstated as the rule of
life, not just morality. The perfecting of a character countered
effectively the popular push to make others or one's self righteous
because the goal was not just to change actions, it was also to change
the heart. Waggoner seems to have steered clear of the weaknesses in
those views that were prevalent at his time and yet restored the good to
an even better position.
There is difficulty in determining why
Waggoner fell into pantheism. McMahon's theory that it was latent in his
teachings from the start does not satisfy the problem because he depends
so much upon the Reformed position of justification by faith which has
been seriously questioned as being incomplete. Ellen White's
descriptions of the effects of Waggoner's message strengthen the
conviction that what he taught in and after 1888 was the genuine gospel.118
The subject of Waggoner's pantheism is surely too complex and broad for
this study. Yet it might very well be that the answer lies in the
counsel Waggoner himself had given when discussing the Galatian problem.
this author is inclined to believe that Waggoner lost his faith,
something that Ellen White mentioned could happen and its possible
reasons.119
As a result, he put his trust in something other than Christ for his
salvation.
Given the time in which Ellet J.
Waggoner lived, one must admit that his views of the covenants were
novel in many respects and deserve more study and evaluation in regards
to the subjects of justification by faith and the relationship of law to
the gospel. Such a study could explain and possibly vindicate, to some
extent, the Seventh-day Adventist church in its distinctive beliefs of
the seventh-day Sabbath and the cleansing of the Heavenly Sanctuary.
With the present emphasis of many American churches upon prophecy and
events that foretell Christ's soon return and the growing interest to
restore religion on a national basis, Waggoner's presentation takes on
greater significance and power. His message might offer the only viable
means of preparing a people who can properly represent Christ to the
world.
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