What is Adventism? @answeringadventism

Thank you so much for tuning in to The Apologetic Dog, where it's our heart's desire to contend for the truth that's been once delivered to all the saints. And so at The Apologetic Dog, 1 Timothy 6 .20 is where my heart's at, something that I want to ground us in scripture, where Paul tells Timothy, guard the gospel deposit that's been entrusted to you.

We do this by avoiding pagan philosophy, irreverent babble. We do this by exposing contradictions within worldviews that claim to have knowledge and know the truth, and we say no. We stand on God's word at every point and turn.

And so today, I have a very special guest that I'd love to introduce to you, Myles Christian, where context is king. Isn't that right? That's a fact. That is fact, folks. Myles, I found your channel not too long ago, and I was very impressed with answering Adventism and just all the features and things that you have going on, and you're a new channel.

You're a new kid on the block, but as I talked to you, I was like, man, he knows so much more than me when it comes to the YouTube world and production-wise, and so I look forward to hopefully more stuff in the future.

But I was very intrigued with your testimony, where you come from, and so I'd love for you to tell people more about who you are and what your channel is all about.

Yeah, totally. Well, thanks for having me. I am a former third-generation Seventh-day Adventist. I always preface with that because in the Adventist world, that's kind of like a big thing to be multi-generational.

If you know their history, you'll kind of know why that's a little bit of a big thing, but I'm a former third-generation Seventh-day Adventist. My dad is a pastor in the Seventh-day Adventist church.

I was educated in their institutions, and so I was raised Seventh-day Adventist, obviously. Had a pretty radical conversion. I don't know how much time you want to spend specifically on my testimony.

I keep telling all these live streams that I go on that I'm going to do a video, which I am, but I want to put a lot of thought and effort into that specific video, and so it's taking me a little bit longer.

Eventually, I'll be able to point people to that because it is a little bit of a lengthy discussion, but the cliff notes would essentially be that I became pretty nominal with my Adventism basically based on the theology itself, producing a feeling of, well, the feeling that the law, as the Bible tells us, is supposed to produce.

Condemnation, guilt, await, shackles that essentially, the more I looked at, the more I felt unworthy, depressed, etc., which is a great thing, but the problem is that the gospel never actually swooped in underneath that, as we would understand in our law gospel distinction.

And so, like all groups, they have intermixed the law with the gospel. They are essentially mono-covenantalists. There's essentially only one fundamental covenant, so they kind of pull the wool over a lot of Christians' eyes in this area who maybe aren't as learned, but for those that are, if you don't understand their covenant theology, you're really going to struggle to understand why they have a false gospel.

But basically, due to the weight of that, I was unable to really bear that any longer, so I became pretty nominal in my faith. I would have still said I was a Seventh-day Adventist. I would have still said I was a Christian, all that good stuff.

College came around. I went out to eat with a friend one day, pretty normal thing to be doing, so it wasn't anything out of the blue. But while we were there, he actually segued into a gospel presentation, and he asked me if he could share the gospel with me, and I actually told him, you know, I'm a Christian.

I know the gospel, and in our day and age, especially—. No, I wasn't offended, because I've always kind of been like, I've always been like a deep thinker and into like deeper conversations and stuff like that.

This though was an area that I didn't feel comfortable enough, because I was nominal, and not just that, but I was nominally SDA. So in my mind, before he even says anything, it's, you're not a true Christian.

You don't understand the light that God has given for this time, this present truth, that sort of stuff. That's kind of subconsciously working underneath the surface. And so I really just anticipated kind of saying that to then transition just into the next thing to keep the day going, and he actually asked me, he said, well, can you share the gospel with me?

And I was like, well, that wasn't the response that I was anticipating to get. So I did. I shared with him the Adventist gospel. What does that look like? Well, we can get into that a little bit, I think, maybe in our part two discussion, since we're going to talk about works righteousness.

So I mainly say that because that's a whole thing in and of itself, and then we'll never actually get to the end of what I'm saying here or into what we plan to talk to tonight. But I basically presented to him the Adventist gospel.

He said, well, do you care if I share something different with you? And it resonated with me, man. It was completely different. And you have to think too contextually. Think about it. A person who their whole life thinks they know the truth, thinks that what they've been taught growing up is correct.

All those sorts of things. Even if you're having doubts, even if you're in a phase of nominalism, you know, hindsight is always 20 -20. So if you think about it like in the moment, it was a very heavy thing to think my dad's a pastor.

I know Jesus. I believe in Jesus. I know the gospel. To then be told something so drastically different that, like I said, in a phase of nominalism actually sounded like good news. Because he didn't just say, you know, he didn't give an easy believism presentation.

It wasn't just, hey, say this prayer with me here at the table and get your ticket punched so you can go to heaven. That's not what it was. He explained something much more radical that in Seventh-day Adventism, you don't have an immaterial aspect to your being.

You are merely a product of a physical nature. Your soul is a combination of the breath of life and a body. When you die, they essentially affirm soul sleep. They'll want to say state of the dead because they don't want to be associated with Jehovah's Witnesses.

But it's essentially the same thing. Your breath goes back to God. Your body goes into the ground. And you basically cease to exist, and your existence is essentially in the mind of God. It's not that you're a conscious, aware being.

So to hear something like your problem is actually that you're born spiritually dead. You're actually a slave to sin. And this guy presented the gospel of grace, essentially. That your real problem is that you're actually spiritually dead, and there's literally nothing that you can do about it.

You're stuck in a conundrum, and there's literally only one way out of that conundrum. It's not just a conundrum, too, that you're spiritually dead and can't do anything about it. It's actually that you're a guilty criminal.

And there's really no hope for you because here's what the requirement is. So there was the insertion of the law that I was very familiar with. But then when the gospel came up underneath that, it made the gospel actual good news.

Is that, well, there's really good news. And that's actually that in the person of Jesus Christ, God himself, the second person of the Triune God, entered into his own creation, not to vindicate the law of God and silence the accusations of Satan and this great controversy like the Seventh-day Adventist Church teaches, but rather to demonstrate his wrath, his grace, his mercy, all of these attributes and these various things.

And that really the purpose of the law is to show us why we need a savior to convict us. The standard Reformed understanding of the threefold use of the law. That was very different than the use of the law that I was taught growing up.

I was taught that the purpose of the law is to show us what we have to strive to essentially we have to get to a point where we can and by the law, they mean the Ten Commandments. We have to get to a point where we, through the aid and help of the Holy Spirit, demonstrate a faith identical to what Jesus had.

So it's essentially semi-Pelagianism. You need the cross opened up the door to salvation, making salvation a possibility. And Jesus' life demonstrates that you too can live a life in perfect obedience to the law of God.

Now you have the helper, the Holy Spirit, who's able to come alongside you and empower you to do something you couldn't previously do. You have to get to a point eventually to where you can stand before Almighty God without an intercessor.

So it's sinless perfectionism to the max, and that was the understanding of the law that I had. So you can imagine when somebody comes in and says, no, no, no, Jesus paid it all. Literally, Jesus paid it all.

And He didn't just pay it all. He paid it all and then wants to give you an upgrade that you don't deserve. He's not just you're not just going to get what you you're not just going to not get what you do deserve, which is mercy.

You're actually going to get essentially an upgrade. You're going to be given something you don't deserve on top of God's mercy, which is the righteousness of Christ. You can be seen as righteous in Christ.

So that really stuck with me and stayed with me, obviously, to this present day. I wasn't converted on the spot, but about a year and a half down the road, I got into some other things after that and then actually had a pretty radical, what I'd say like a regeneration or born-again experience.

And I just all of a sudden had a hunger for the Word now. I read through the Bible in like two or three weeks. I was obsessed with reading the Bible. And in doing that, my initial pull, which, again, being like a baby in Christ, you don't sometimes make the connections that, again, with hindsight and maturity, you can look back and kind of see like, oh, wow.

It's just, I guess, testimony to God working. I didn't really make the connection of like, well, this church has a false gospel, so I can't go back to that. There was still a lot of stuff, obviously, in my subconscious of like, well, I need to go back to the remnant church, which is exactly what we're going to talk about tonight.

But I had a pull to want to go back to my tradition. And so I did for a season. But now with the Holy Spirit dwelling within me and actually reading the Bible through a completely different lens and understanding now, it became very hard to defend these things.

One by one, they started falling. And so that kind of led my journey out of that after being regenerated.

So you grew up in the Seventh-day Adventist Church, SDA. Yep. And in college, you had someone present the gospel of grace, and it rocked your world. And so you started looking into these things and started studying Scripture, it sounds like, for the first time.

Things in context, right?

Because that matters. Yeah. Well, so I went to an SDA university, actually, after this whole thing. This was actually at a secular university. I was on a track scholarship, so that kind of influenced that.

You said track scholarship? Yeah, I ran track and field. I did high jump, by the way. Okay, right on. I did long jump, and I was a sprinter. But I went to a secular university at first, and so it was there that this friend presented that to me.

And then it was about a year and a half after that that I had a pretty radical conversion. And then about three months after that is when I realized, okay, Seventh-day Adventism is not true. There's no way I can do this anymore.

So I just started attending a non-denominational church, continued studying the Bible, reading, that sort of thing. But then came time to figure out what I I dropped out of school for a season. So it was in that season of life that all this happened.

So I was, at the time, figuring out, okay, what do I want to major in? When do I want to go back to school, et cetera? And so actually upon that happening, I decided to go to an Adventist university, not as an Adventist anymore, but specifically because they had a good education program for the field I was going into, but I also saw it as a mission field and had a burden for Seventh-day Adventism.

So that's where that started, essentially leading to that was eight years ago, nine years ago, now leading to the YouTube channel.

Right, which I want to allow people to hear you explain more about that because I found your channel, and I loved it because you want to continue to help people out of this restoration movement where there's a lot of different sects of people that claim to be the one true church and, hey, you need to come listen to us to hear these deeper truths.

So where can people find a lot of your content? I'll let you talk on that for a second.

You can just go on YouTube and just type in answering Adventism in the search bar, and the channel will pop up.

Heck yeah, man. We've got to get you a website one of these days.

That's in the works, man. Of course, it's like I am of the opinion move at the snail's pace if the snail's pace is making more progress than the rabbit pace. So I'm moving at a snail's pace, but there will eventually be a website at some point which will also be like and serve as an educational resource hub.

Well, that makes a lot of sense. Really build that foundation, and you're doing something right. You have over 1 ,000 subscribers in just a few months' time. I noticed that, and I was like, I need to talk to this man.

I've watched a lot of your content. You have a heart in evangelism and helping people out of these groups that have a false gospel. We do that out of love and grace, not to say, hey, listen to how smart I am.

It's like, no, we care about the truth. We care about the true Jesus being the second member of the triune Godhead. It's like these things matter. So I see your heart in that, and maybe you've seen a few of the things that I've done on my channel.

I engage with debates, interviews. I was on the Cultish podcast talking about the Church of Christ. They are a type of restorationist movement, a Campbellite movement, and I believe they have totally added and imported works into the gospel of grace.

Pretty much they look at Jesus and say, hey, thanks. That really helps me along my journey. It's like, man, everything that you were going to, it's like, no, you're a sinner. When you look at the law of God, you have not only fallen at one point of that, but you've shattered the whole thing.

You need a perfect Savior, and look to Him, not yourself. Look to Him alone in faith, and that's ultimately how we're made right with God. We keep talking about this restoration movement and how it birthed all these different groups.

And this is ultimately where Seventh-day Adventism comes from, right? So can you speak to that a little bit of how the whole movement kind of came about during that time period?

Yeah, so this is a, there's like the real in-depth granular version, which is a whole show, obviously, in and of itself. Speaking of Cultish, Colleen Tinker and Nikki Stevenson from Former Adventist Fellowship were actually just on the Cultish podcast, and they did two whole episodes dedicated to that.

So if you want a more in-depth discussion on that, that's just one of the many places that you can go to get that. So I'll kind of give you the flyover. They obviously don't or don't want to like formally associate themselves with the restorationist movement, but they are.

Practically speaking, they are. They arose during what was called historically the Second Great Awakening, specifically out of the Millerite movement. So the Millerite movement was an Adventist movement.

The Adventist movement is not made up of just the Seventh-day Adventists. You kind of have to know the history of the Advent general movement to understand the place that the Seventh-day Adventists have.

They have a unique history in that umbrella movement, but it's the mid -1800s, the earliest being like the 1830s, really through like 1835 to 1844 was like a really big time specifically for the Adventist movement.

But I mean, you had Joseph Smith and the Mormons around the same time. Joseph Smith died actually in September, the September before the Great Disappointment of the Adventist movement, which took place that October.

So Joseph Smith died right around the time that this was really hitting itself off. So really that whole period of like the burned-over district too, like the northeastern peninsulated states in the mid -1800s.

And so they were birthed out of the Millerite movement, which was basically a false Miller was like a false prophet. He had a false date set, multiple date set for the return of Christ. He basically went through the Bible and created a whole hodgepodge, a terrible hermeneutic of biblicism, which is not to be confused with sola scriptura.

The idea of me and my Bible, no creed but the Bible. We disconnect from history. It's just me. And essentially, well, whatever you arrive at, that's then what the Bible objectively is saying.

Miles, I've said my Bible, me under a tree, no creed but Christ. That's what I hear from the Christ crowd. Yeah, exactly.

And they all have to use this because you can't look back at history and say, well, the entire church went apostate basically from the first century, and we're here to restore it. So you have to have that sort of attitude or you're not going to be able to support the idea that you literally sprang up in the 19th century.

They like to point to the Reformation and try and equate the Reformation to the same thing. That's just a fundamental misunderstanding on their part to what the Reformation was and that whole thing. But they were birthed out of the Millerite movement, which Miller basically said that through this terrible hermeneutic that Christ was going to return in 1843.

He basically found any place in the scriptures that he could that had numbers that would work. He inserted all sorts of dates. They were essentially historicists in their eschatology and basically made all these time prophecies out of verses in the Bible that have nothing to do with time prophecies and said he arrived at the date of Daniel of 1843.

The primary key text in all of this was Daniel 814. And unto 2300 days, and then the sanctuary shall be cleansed. They have to use the King James Version of the Bible because it says days, not evenings and mornings.

There is a difference there linguistically, but that's the essential—.

So are they onlyists? Are they King James onlyists in that regard?

They're not. They are the whatever-version-suits-meists. Gotcha.

So, for example, they're going to quote— Miles, I watched you do a video on context as king because when you actually look at the whole context, it totally undoes what they're trying to do with that one proof text.

100%. Well, contextually—and that's the very first video I actually uploaded onto the channel—was an internal critique of the Adventist position. And this has been known for a long time. It wasn't mind-blowing revelation.

But it was packaged in such a way that was short, to the point, very clear, succinct, and no one else was really doing that. And so it was really to highlight the point that this foundational pillar text, of which Ellen White said was the foundational pillar of the initial Advent movement, as well as the Seventh-day Adventist church, Miller also understood this to be the foundational pillar because that's the date, the period, the 2300 days, was what they were converting using the day-year principle to arrive at the year 1843.

Well, when that didn't happen in the spring of 1844, a crackpot by the name of Samuel Snow—you guys can do your own digging on him. I'm pretty sure, if I remember correctly, he claimed to be Elijah the Prophet.

So just all sorts of fanaticism and quackery. But either way, the guy claimed that it was going to be specifically October 22, 1844. So that's the new date that they had. So then that obviously came and went, and on October 23, 1844, the day after what is now known as the Great Disappointment, there was a small band of people that essentially refused to admit that they were wrong.

William Miller eventually gave it up. He said, okay, I was wrong. They went back to their other movements, the majority of these people, because they were an ecumenical Protestant movement that came from Methodists, Presbyterians, Lutherans, etc.

Most of them just went back to those churches. The people who didn't were called the Little Flock initially. That's what the Seventh-day Adventists were born out of. They're the group that refused to admit that the date setting was wrong.

This is because a guy by the name of Hiram Edson, on the day after the Great Disappointment, claimed as he was walking through a field to go meet with the other members of the Little Flock, that he was taken into vision.

The heavens were opened, and he was shown that Jesus was entering into the most holy place in the heavenly sanctuary for the first time. He then said that this revealed essentially that they weren't wrong about the date.

They were wrong about the event and location. William Miller was saying that the 2300 days and then the sanctuary will be cleansed. The sanctuary was the earth because the earthly sanctuary wasn't standing anymore.

So it was going to be the earth being cleansed with fire. Hiram Edson said, no, he wasn't wrong about the date. He was just wrong about the event and the location. It wasn't that Jesus was returning to earth on October 22, 1844.

It's that Jesus was moving from the holy place to the most holy place in the heavenly sanctuary. That's what it then pivoted into and is now formally known as the Investigative Judgment Doctrine. We will get into that in part two of this stream because that has a huge pivotal role in their salvation model.

It is one of the foundations, if not the foundation of the movement. If 1844 falls, it proves they're built on a lie. It proves that Ellen White was a false prophet. It just decimates the entire system.

So that's essentially in a nutshell where they came from and what they were birthed out of.

Now we're talking about Seventh-day Adventism and how it's a restoration group. And something that all the restoration groups have in common is they all claim to be the one true church. So when I deal with Church of Christ, they literally are like, we're the Church of Christ.

Go read Romans 16, 16. That's in our name. That's who we're talking about. And we're like, well, that's a form of begging the question. You have to demonstrate what the Church of Christ is. That's talking about the nature of the church, the ecclesia, the called-out ones.

And we're trying to have a conversation of what that looks like, not just quoting a verse and saying it says what it says and it means what it means. Just begging the question. Now, I want to be very careful how I say this.

A lot of these groups, they kind of have some type of shtick or some type of zing that says, hey, we're the one true church. Look to us. All these other ones are false people trying to claim to be the one true church.

Now with everything that you just said earlier, what's kind of their claim to fame of being the one true church, or why is it them above everyone else?

So it's going to be the book of Revelation as well as the writings of Ellen White. So I'm going to read to you, the way that the Seventh-day Adventist Church works is, of course, they're one of these no-creeds-but-the-Bible, which is a creed.

But it's one of those. But plus, they're 28 fundamental beliefs. So it's essentially a creed, the 28 fundamental beliefs. They don't call it a creed. What they really mean by this is that unlike the historic Christian creed, which haven't changed and don't change, their fundamental beliefs, they'll update over time because they have a whole concept around what's called present truth, a .k .a. relative truth.

So it's just their version of relative truth that basically, as time goes on, this is how they've dealt with all the false prophecies, all the failures. Oh, it was a conditional prophecy. Oh, that was present truth for them and not for now.

Yeah, that sort of thing. So I'm going to read from their fundamental beliefs. I'll read to you. This one is Fundamental Belief No. 13, which is about the remnant and its mission. And then I will read you Fundamental Belief No. 18, which is the one regarding Ellen White, and you'll see where they're getting this from.

And we'll look at a couple of their proof texts to try to bolster their view. Yeah, totally.

So Belief No. 13 is the remnant and its mission. It says, The Universal Church is composed of all who truly believe in Christ. But in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus.

That is the key right there. This remnant announces the arrival of the Judgment Hour, proclaims salvation through Christ, and heralds the approach of His second coming. This proclamation is symbolized by the three angels of Revelation 14.

It coincides with the work of judgment in heaven, which is talking about this investigative judgment that I just talked about, not the judgment most Christians are thinking about, and results in a work of repentance and reform on earth.

Every believer is called to have a personal part in this worldwide witness. So that's what it says about the remnant and its mission. What you have to pick up out of that is, a remnant has been called out to keep the commandments of God and the faith of Jesus.

They're not defining this, though, the way that you're thinking when you hear those things. But we'll get to that momentarily. Next, I'm going to read the gift of... Yeah, so we'll get into that. I'm going to read Fundamental Belief number 18 now, which is about the gift of prophecy.

And it says, it says, quote, The scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church, and we believe it was manifested in the ministry of Ellen G. White.

Her writings speak with prophetic authority and provide comfort, guidance, instruction, and correction to the church. They also make clear that the Bible is the standard by which all teaching and experience must be tested.

So then even in the footnote of one of the proof texts, they have 2 Timothy 3, 16 and 17, which is pertaining to Scripture. And you'll notice the verbiage was almost identical. So for them, their claim to being the remnant church is the phrase that you'll find in Revelation, which says, The Spirit of Prophecy is the testimony of Jesus.

So those will be the two, Revelation 19, 10, and then Revelation 14. It's actually 6 through essentially 12. So it says, Then I fell down at his feet to worship him, but he said to me, You must not do that.

I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy. So they use this to say, Okay, so the testimony of Jesus is the Spirit of Prophecy.

So what is the Spirit of Prophecy? So the messages of the three angels. So this is essentially the key here. You have to remember Revelation 19, 10, and it's again mainly because of the phrases, not because of the context.

None of that stuff is taken into consideration. It's the phrases. Because the Spirit of Prophecy is a buzz phrase in Adventist culture for the writings of Ellen White. Okay. So you're now getting into what essentially the testimony of Jesus is and how they're defining it.

Most commentaries, for example, theologians of the past, have understood the testimony of Jesus to essentially be those who are affirming the gospel. That's not the way they are defining it, nor is that how they're defining the faith of Jesus.

It goes back to what I was telling you earlier about manifesting a faith that looks like the life of Christ, meaning you're living a perfectly obedient life. That's the point you have to get to. So this end times remnant that Revelation is talking about is this end times church who is marked by having this Spirit of Prophecy, which they claim was manifested in the writings of Ellen G. White.

The second thing being keeping the commandments and the faith of Jesus, which is what you're going to see here. So they say, Then I saw another angel flying directly overhead with an eternal gospel. They love this phrase.

They claim to preach, some translations will say, the everlasting gospel. So you'll hear them say, no, no, we preach the everlasting gospel. Well, the everlasting gospel as they define it is in contrast to what Paul says in Galatians 1.

It's a different gospel. But they love to latch on to phrases like this, and then they don't define them for people. So people think, oh yeah, it's biblical. So it says, So there's two things here. They point to this and say, see, it's the hour of his judgment has come.

So they use this to now segue into the investigative judgment. That they're the ones heralding the investigative judgment message. And that's what the first angel's message was about, because this is a unique message of present truth for the last day's church, which is what they are.

So who's heralding this? They then tie in the Sabbath to say, see, it's also referencing the creation. Worship him who made heaven and earth, the sea and the springs of water. So what's the identifying mark of the creator?

Oh, it's the seventh day Sabbath. So then oftentimes here they'll jump to Genesis now, or to the Exodus, to say, see where it says that Sabbath will be assigned. You're telling us to forget. Yeah, that exact thing.

So that's used to bolster inserting the Sabbath in here, which is the other aspect of the One Truth Church. But if you keep scrolling, they'll then say, which this is basically just coming from their Fundamental Beliefs book.

That's the official this is the official exposition of their own fundamental beliefs. So that's where this is coming from. This isn't me just spouting this out and just saying this. This is their own position.

You lived it for years, so you're giving us some deep insight into this.

And people have to understand in this movement, eschatology is foundational. It's not a secondary issue. It is the gospel. It is the gospel. So as you're seeing, like that phrase above, the everlasting gospel, they're saying that, see, there's more to this than they'll say, yeah, of course Jesus died for our sins, all that stuff in the cross.

They don't believe the atonement is finished, by the way. They think it's still going on in heaven. It's this long, drawn-out process. But this is how they weasel around. They don't define terms or they don't talk with people who understand what they're saying when they say this.

But the second one about Babylon is supposedly apostate Protestantism, which is what you and I are a part of. It's basically the yeah, so it's basically the Protestant churches that they say just stopped reforming.

They did a good job initially, but then they stopped. They didn't go far enough. So they claim to be the continuation of this. So the part of this message by the way, the angels are supposed to represent their church.

They're the ones heralding this message. So it's representative of them. Yeah, and so the second message here is the call to come out of the apostate churches. They'll claim Babylon is a biblical representation of doctrinal confusion, and sexual immorality is a representative figure for idolatry or intermixing with false gods.

So they say that essentially the apostate Protestants are still attached to Rome because they keep the Papal Sabbath. So we're still and we haven't gotten some of us. They would say you have, not fully.

You're still wrong on the state of the dead, but they'd say you've got baptism correct. So that the reformers didn't give up their infant baptism and baptism by immersion, and so that still needed cleaned up.

The state of the dead, eternal conscious torment, all that still needed cleaned up. So they think they're the continuation of this, but that's what the second message is. Then the final one. Obviously they never focus on that final part about the torment being forever and ever.

But nevertheless, this they then point to to say it's talking about the Sabbath. It's a final heralded warning that if you don't come out of Babylon and join the remnant church, you will eventually be given the mark of the beast, which they say is Sunday worship, the Papal Sabbath.

It will come at a point when there will be a decree after apostate Protestantism, spiritualism, and Roman Catholicism. Never mind the Orthodox, the Coptics, the Assyrian Church of the East. They just get tossed to the wayside.

This is a strictly Western zeitgeist. All three essentially the whole world is what it eventually gets to. It's going to come up against the Seventh-day Adventist because there's going to be a one-world government that will form out of the American government where the pope is at the head of that.

This is the deadly wound being healed, and he rises back up to power. And he'll essentially be at the head of the United States government, and he'll mandate a Sunday worship law where he will mandate everyone to rest on Sundays.

And in doing so, the Adventist at this point will have to take a stand not for Jesus Christ and the gospel, but for the Seventh-day Sabbath. So that Mark of the Beast will be at a point in time where you will have to stand for the Seventh-day Sabbath after this papal decree comes down, and it will be at that point you have to make a decision.

If you choose to adhere to this, you'll be given the Mark of the Beast, and they are heralding this final message of come out of Babylon and start keeping the Seventh-day Sabbath. They claim the commands that are talking about there in Revelation where it says these people are marked by those who keep the commandments and the faith of Jesus.

They claim that's the Ten Commandments. They'll then say, who else is keeping the Fourth Commandment, specifically the Seventh-day? And then they'll say, oh, see, they're all cool with keeping nine of the commandments but not the Fourth Commandment.

So they say that that is that in the spirit of prophecy as defined by them, which is essentially the Holy Spirit supposedly speaking through an end-times prophet that they say is Ellen White. Those are the things they point to to say that they are the remnant.

Man, that's a whole lot to digest.

Well, they do week-long seminars. I mean, they do week-long end-time seminars. This is one of their biggest evangelistic outreaches. They won't put their name typically on it, but the popular names are like It Is Written by John Bradshaw, which goes like city to city.