Tuesday, July 22, 2025

5 Cult-Like Signs the Seventh-Day Adventist Church Doesn’t Want You to Notice!


Seventh-day Adventism (SDA) shares some cult-like tendencies with other religious groups, particularly in how they handle authority, information control, and group loyalty. While not all SDAs are extreme, certain sub-groups and lay defenders within Adventism—especially those demanding members to watch only SDA-approved podcasts or videos—reveal characteristics commonly associated with high-control religious systems or cults.

Below are some reasons why SDA exhibits cult-like behavior, particularly through media control like pushing members to watch only content like “Amazing Facts” by Doug Batchelor or Hope TV Channel Philippines and how to respond biblically and logically to such tactics.


1. Information Control: Only SDA-Approved Media

Cult-like trait: Many cults try to control what their members read, watch, or listen to. SDAs often discourage or demonize outside perspectives, especially ex-Adventist or critical content. They push members to consume "safe" content like “Amazing Facts,” or “Hope Channel TV.”

Refutation:
The Bible commands testing all things (1 Thessalonians 5:21), not avoiding them. Truth withstands scrutiny. A faith that discourages open examination is likely protecting falsehood. Jesus never demanded blind loyalty or censorship—He answered critics and invited sincere seekers (John 5:39; Acts 17:11).


2. Fear-Based Warnings Against Leaving

Cult-like trait: SDAs, especially lay defenders, often warn members that leaving the church is “dangerous” or “apostasy.” They threaten with Ellen White’s warnings of doom or loss of salvation if someone leaves "the Remnant Church."

Refutation:
This tactic manipulates through fear, not love or truth. True Christian faith rests on Christ alone, not church membership (Gal. 5:1). Paul warned against those who enslave believers with fear-based control (Gal. 2:4–5). Salvation is by grace through faith, not by loyalty to an organization (Eph. 2:8–9).


3. Prophetic Authority of Ellen White

Cult-like trait: Like other cults with a "divine messenger" (e.g., Jehovah’s Witnesses with the Watchtower or LDS with Joseph Smith), SDAs elevate Ellen White as a “continuing and authoritative source of truth,” even if they deny it officially.

Refutation:
Hebrews 1:1–2 declares that in these last days, God has spoken through His Son, not through modern prophets. Elevating White’s writings to interpret Scripture adds to God’s Word (Rev. 22:18). The Bereans were commended for checking Paul’s words against Scripture (Acts 17:11)—not against visions.


4. Us-vs-Them Mentality

Cult-like trait: SDAs claim to be “the Remnant Church” with the “full truth,” implying other Christians are deceived or part of “Babylon.” This reinforces isolation and elitism, common in cults.

Refutation:
Jesus said, “Whoever is not against us is for us” (Mark 9:40). The true Church is not one denomination but includes all born-again believers in Christ (John 10:16; Eph. 4:4–6). Humble faith, not exclusive claims, marks the people of God (Phil. 2:3–5).


5. Enforced Consumption of SDA Propaganda

Cult-like trait: When leaders or lay influencers demand their followers watch only SDA programs or other defensive series without also engaging critical or opposing views, that is indoctrination—not discipleship.

Refutation:
Proverbs 18:17 says, “The first to state his case seems right until another comes and examines him.” True seekers must examine all sides with Scripture as the final authority—not Ellen White, church manuals, or propaganda videos.


Final Advice: Don’t Fall into the Trap

  • Don’t accept the challenge to watch only their side. Instead, invite open, two-way discussions.

  • Ask them, “If Adventism is the truth, shouldn’t it hold up even when challenged?”

  • Encourage your friends to read the Bible without Ellen White’s glasses. Let God’s Word speak plainly.

  • Avoid debating combatively; instead, disarm with questions and the spirit of Christ.


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Why the New Covenant Church No Longer Teaches Tithing?


Introduction

For many coming out of Seventh-day Adventism, the issue of tithing (giving 10% of income to the church) remains confusing. Tithing is often presented as a divine, eternal obligation, sometimes even tied to salvation or blessing. However, under the New Covenant, the Former Adventists Philippines (FAP) affirms that tithing is no longer required as a binding command for Christians. Instead, freewill, Spirit-led, cheerful giving has taken its place.


1. Tithing Was Part of the Old Covenant Law

  • Tithing was a national taxation system for Israel to support the Levitical priesthood (Numbers 18:21–24).

  • Israelites paid multiple tithes: one for the Levites, one for festivals, and one every third year for the poor (Deuteronomy 14:22–29).

  • It was never a universal command for all nations or for the New Covenant church.

KEY TEXT:

“To the Levites I have given every tithe…for their service in the tent of meeting.” Numbers 18:21


2. The Levitical Priesthood and Temple System Have Passed Away

  • Jesus fulfilled the Old Covenant system, including the priesthood and temple (Hebrews 7–10).

  • There is no more Levitical priesthood, and therefore no more requirement to fund it through tithing.

  • Christians are now all priests before God (1 Peter 2:9), and Jesus is our final High Priest.

KEY TEXT:

“For when there is a change in the priesthood, there is necessarily a change in the law as well.” – Hebrews 7:12


3. The New Testament Never Commands Tithing

  • Not a single epistle written to the church commands Christians to tithe.

  • Paul, who taught extensively about giving, never appeals to tithing—even when asking for financial support (2 Corinthians 8–9).

  • Giving is described as voluntary, cheerful, sacrificial, and proportional, not legalistic or percentage based.

KEY TEXT:

“Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.” – 2 Corinthians 9:7


4. Gospel Giving Replaces Legal Tithing

  • New Covenant giving is motivated by grace, not law or guilt.

  • Believers are to give:

    • Freely (no fixed percentage)

    • Joyfully (not under compulsion)

    • Sacrificially (as an act of worship)

    • Proportionally (as the Lord prospers them)

KEY TEXT:

“They gave according to their means…and beyond their means, of their own accord.” – 2 Corinthians 8:3


5. Using Malachi 3:10 Today Is Misapplication

  • Malachi 3:10 is often used to guilt Christians into tithing. But this passage is directed at Israel under the Mosaic Law.

  • The “storehouse” refers to the temple system in Jerusalem, not the modern church.

  • The curse for not tithing was tied to covenant disobedience under the Law, which no longer binds believers (Galatians 3:10–14).

KEY TEXT:

“Christ redeemed us from the curse of the law by becoming a curse for us.” Galatians 3:13


Conclusion: No Tithe, But Yes to Generosity

Former Adventists Philippines teaches that:

  • Tithing is not required under the New Covenant.

  • Giving is still a vital part of Christian worship.

  • Generous, Spirit-led giving supports the ministry, helps the poor, and advances the Gospel—without legalism.

We give not to earn blessings, but because we have already been blessed with every spiritual blessing in Christ (Ephesians 1:3).


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944


Monday, July 21, 2025

From Sinai to Calvary: The Law’s Purpose Reexamined Under the New Covenant

 


1. Affirming the Law’s Goodness — But Not Its Covenantal Authority Over Christians

Yes, Romans 7:12 does say “the Law is holy, and the commandment is holy and righteous and good.” But this verse is descriptive of the Law’s character—not prescriptive of its covenantal authority over the believer.

The Law is good in what it reveals, but not in what it accomplishes. It is good like an X-ray machine that can detect a broken bone—but cannot heal it.

Paul's entire argument in Romans 7:1–6 is that believers died to the Law (v.4) in order to belong to Christ. That is not just about justification, but about covenant jurisdiction—just as a woman is no longer bound to her husband after his death (vv.2–3), we are no longer bound to the Law.


2. The Law’s Role Was Temporary and Preparatory

The Law’s purpose was always temporary, never final. Paul says in Galatians 3:24–25:

“So then, the law was our guardian until Christ came... But now that faith has come, we are no longer under a guardian.”

Former Adventists Philippines teaches that the Law—including the Ten Commandments as a unit of the Old Covenant (Exod. 34:28; Deut. 4:13)—served as a temporary covenant code until Christ fulfilled and replaced it with a New Covenant (Hebrews 8:6–13).


3. We Don’t Use the Law as Our Rule of Life

Many well-meaning teachers say that the Law still serves as a “guide” or “standard.” But this blurs the covenants. The New Covenant doesn’t renew the Old—it replaces it.

Paul says in 2 Corinthians 3:7–11 that the Law written on tablets of stone is a “ministry of death,” “fading away,” and “set aside.”

“If what was fading away came with glory, how much greater is the glory of that which lasts!” (v.11)

Former Adventists Philippines teaches that the believer's life is now governed by the Law of Christ (1 Cor. 9:21; Gal. 6:2), not by the Mosaic Law. This Law of Christ includes the moral will of God as revealed in the New Covenant, shaped by the Spirit, not carved on stone.


4. Honoring the Law Doesn't Mean Submitting to It

Yes, we honor the Law—as a revelation of God’s justice—but we don’t live under it (Romans 6:14).

  • To say the Law points us to Christ is true (Romans 3:20; Galatians 3:24).

  • But to suggest it still governs the Christian life is to resurrect what God has ended.

Former Adventists Philippines emphasizes that we honor the Law best not by clinging to it, but by recognizing that its purpose was fulfilled in Christ, and that He now governs our lives through His indwelling Spirit (Romans 8:2–4).


Summary Statement:

“While the Law is holy and righteous, it was never meant to be a permanent covenant or a rule of life for Christians. The Law revealed our sin and pointed to Christ, but we have died to it through the body of Christ. Under the New Covenant, we now live by the Spirit, not under the Law. We honor its purpose by embracing Christ, not by returning to the shadows He fulfilled.”


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Prima at Solo Scriptura: Totoong Praktis ng SDA, Hindi Sola Scriptura!

FAQ: "Was free will violated when God hardened Pharaoh's heart during the time God was sending plagues on the Egyptians?"


Answer:

That's a really thoughtful question, bro, and I love that you're digging into these deep biblical issues. It can seem confusing at first, but once we understand the context and the flow of the story in Exodus, things start to make more sense.

Let’s break it down.


1. Pharaoh Already Had a Hard Heart

First, let’s look at Pharaoh’s own attitude before the Bible says that God hardened his heart. In Exodus 5:2, when Moses first came to him with God's command to let the Israelites go, Pharaoh said:

“Who is the Lord, that I should obey His voice to let Israel go? I do not know the Lord, and moreover, I will not let Israel go.”

That right there tells us Pharaoh already had pride and rebellion in his heart. He didn’t care about the God of Israel. He wasn’t neutral. He was already resistant to God’s authority.

Think of it like this: If your heart is like clay, the sun hardens it. If your heart is like wax, the same sun softens it. God’s presence reveals what’s already in the heart. In Pharaoh’s case, his heart was like clay—it became harder the more he resisted God.


2. The Language of “Hardening” Goes Both Ways

When you read through Exodus 4–14, you’ll notice something interesting. Sometimes it says that Pharaoh hardened his own heart (e.g., Exodus 8:15, 8:32, 9:34), and other times it says that God hardened Pharaoh's heart (e.g., Exodus 9:12, 10:1, 10:20).

So which is it? The answer is: both are true. God gave him over to what he already wanted, which is exactly what Romans 1:24–26 talks about. Paul says:

“Therefore, God gave them up in the lusts of their hearts to impurity…” (Romans 1:24)

God doesn’t have to force people to do evil. He simply lets them continue in their own stubborn path. In the case of Pharaoh, God allowed the natural consequences of Pharaoh’s rebellion to play out, and in doing so, God was still sovereign over the events for His greater purpose.


3. Illustration: The Same Fire, Two Effects

Imagine two people sitting around a fire. One has wet clothes, the other has wax in their pocket. The fire dries one and melts the other. The fire is the same, but the reaction is different depending on what's inside.

God's presence is like that fire. For those who are humble and willing, God draws them near. But for the proud and resistant—like Pharaoh—it ends up hardening them even more.


4. God’s Purpose Was Bigger than Pharaoh

God wasn’t being petty. He was making a global statement. In Exodus 9:16, God tells Pharaoh:

“But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.”

God used Pharaoh’s pride to show the nations that He alone is God. It was like a cosmic showdown between the gods of Egypt and the one true God. And even today, we still talk about how God delivered Israel from Egypt.


5. Free Will and Divine Sovereignty Go Together

This might be the part that’s hard to grasp, but it’s biblical: God is 100% sovereign, and people are 100% responsible.

Pharaoh wasn’t a robot. He wasn’t being controlled like a puppet. He chose to resist God over and over again. At the same time, God was orchestrating the entire situation to fulfill His divine plan to save Israel and display His glory.

Even in the New Testament, Paul brings this up in Romans 9:17–18:

“For the Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.’ Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.”

That doesn’t mean Pharaoh had no choice—it means that God used Pharaoh’s choices for His glory. God's judgment on Pharaoh was just because Pharaoh willingly and repeatedly disobeyed.


Summary

So no, Pharaoh’s free will wasn’t violated. Instead, God let Pharaoh do what he already wanted to do, and used it as part of His greater plan. Pharaoh's stubbornness became the stage for God’s power to be clearly seen—not just by Egypt and Israel, but by the whole world.


Final Encouragement

Let this remind us that our hearts really matter to God. Every time we hear His Word, we either soften or harden. Let’s not wait for our hearts to get hardened by pride and sin before we respond to Him.

As Hebrews 3:15 says:

“Today, if you hear His voice, do not harden your hearts.”

God is always speaking—may our hearts stay soft enough to listen.

What's the take of Former Adventists Philippines on the 'Rapture'?

The Former Adventists Philippines (FAP) perspective on the rapture is shaped by Reformed theology, New Covenant theology, and a partial preterist eschatology, which altogether emphasize a biblically grounded and historically contextual view of end-times. Here's how FAP would typically respond:


What Does FAP Believe About the “Rapture”?

1. The Word “Rapture” Isn’t in the Bible — But the Concept Comes from 1 Thessalonians 4

The idea of a rapture—where believers are "caught up" to meet Christ—comes from 1 Thessalonians 4:16–17:

"For the Lord himself will descend from heaven... and the dead in Christ will rise first. Then we who are alive... will be caught up together with them in the clouds to meet the Lord in the air..."

FAP affirms this literal return of Christ and the gathering of His people—but we do not teach the popular pre-tribulational secret rapture promoted by dispensationalist groups like Left Behind.


2. We Reject the “Secret Rapture” Theory of Dispensationalism

The “pre-tribulation rapture” theory—where Christians are secretly taken away before a seven-year tribulation—is not found in the Bible. It’s a relatively new doctrine, made popular in the 1800s by John Nelson Darby and the Scofield Bible.

FAP believes:

  • Christ’s return will be public, glorious, and final (Matthew 24:27–31).

  • The “rapture” and the “resurrection” of the dead are part of the same event—the Second Coming.

  • There is no biblical basis for a split between the rapture and Christ’s final return.


3. Christ’s Second Coming Is One Event—Not Two Phases

Scripture does not separate the “rapture” and the Second Coming into two different events. Instead, they happen at the same time:

  • Christ returns visibly (Revelation 1:7).

  • The dead in Christ are raised (1 Thess. 4:16).

  • Living believers are transformed (1 Cor. 15:51–52).

  • All meet the Lord “in the air” (1 Thess. 4:17)—a welcoming party, not a disappearing act.

This is similar to how citizens would go out to meet a victorious king and escort Him back into the city—a first-century image of public triumph, not secret escape.


4. We Focus on Being Ready, Not Escaping Tribulation

Instead of teaching escape from suffering, FAP teaches faithfulness in tribulation. Jesus said:

“In this world you will have trouble. But take heart! I have overcome the world.” (John 16:33)

We are not promised escape—we are promised victory through suffering, not from it.


5. Partial Preterist Eschatology Grounds Our View

FAP leans toward partial preterism—the view that many prophecies in Matthew 24, Revelation, and Daniel were already fulfilled in the first century, especially in the destruction of Jerusalem in A.D. 70.

This means:

  • The “great tribulation” already happened (Matthew 24:21, 34).

  • We are now living in the gospel age, awaiting the final return of Christ.

  • When Jesus returns, it will be the end of history—not the beginning of a 1,000-year earthly kingdom.


In Summary: FAP’s Position on the Rapture

Aspect FAP Belief
Rapture Yes, believers will be caught up to meet Christ—at His final return.
Secret rapture Rejected as unbiblical and recent.
Tribulation Believers go through tribulation, not escape it.
Second Coming One public, glorious return of Christ.
Eschatology Partial Preterist; many prophecies fulfilled in A.D. 70.
Hope Not in escaping, but in Christ’s victory and return.


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Where We Stand: Former Adventists Philippines on "Lordship Salvation" vs "Free Grace Theology"?


You’ve probably heard of the heated debate between “Lordship Salvation” and “Free Grace Theology.” For many Christians, especially those coming out of performance-based religious systems like Adventism, these discussions can feel overwhelming. So, what’s the perspective of Former Adventists Philippines (FAP) on this issue?

Let’s break it down in casual terms.


What Are These Two Views About?

In simple words:

  • Lordship Salvation teaches that Jesus must be received as both Savior and Lord. If you truly believe, your life will eventually show it through repentance, growth, and obedience. It’s not about being perfect, but about genuine faith that leads to a changed life.

  • Free Grace Theology says that salvation is by faith alone in Christ alone, and it emphasizes that even if a person never shows spiritual growth or repentance afterward, they’re still saved if they believed. The focus is on faith alone, with no demands for outward change as evidence of salvation.


Our Journey From Legalism to Liberty

As former Seventh-day Adventists, many of us came out of a system that measured salvation by obedience, Sabbath-keeping, dietary rules, tithe records, and more. We were taught that you needed to prove your salvation by how well you followed the law.

When we discovered the gospel of grace, it was life-changing! We learned that salvation is a gift, not a reward. That we are saved by grace alone, through faith alone, in Christ alone—not by works, not by Sabbath, not by any human effort.

So naturally, when we first heard Free Grace Theology, we appreciated the emphasis on the freeness of salvation. It was a breath of fresh air after years of legalism. But as we studied Scripture more deeply, we also began to see the importance of the Lordship of Christ in the Christian life.


So What Does FAP Believe?

Former Adventists Philippines stands somewhere in between the extremes. Here’s our balanced conviction:

  1. Salvation is by grace through faith alone—period.

    You don’t need to prove your faith with works to be saved. Faith is enough, and salvation is not dependent on our performance.

  2. True saving faith is never alone—it leads to a transformed life.

    We reject the idea that someone can believe in Jesus and remain permanently unchanged. That doesn’t mean instant maturity, but over time, the fruit of salvation (like repentance, obedience, and love) should show up naturally.

  3. Jesus is not a Savior-only offer. He is the Lord.

    You don’t accept Jesus like a buffet, taking His forgiveness but not His authority. He is Lord, and a true believer will grow in surrendering to Him, even if imperfectly.


Why This Matters for Former Adventists

We know what it’s like to be crushed by legalism. We also know what it’s like to swing the other way—into license or easy believism that downplays discipleship. That’s why we’re careful not to repeat either mistake.

We don’t believe you have to “maintain” your salvation through obedience. But we also believe that the Holy Spirit does real work in the hearts of those who are truly saved. Faith may start small, but it grows.

We preach a gospel that is 100% grace, but we also disciple people to follow Jesus as their loving Lord, not just a ticket out of hell.


In Short:

  • We affirm salvation by grace alone through faith alone.

  • We reject salvation by works, including Sabbath-keeping or legalism of any form.

  • We believe genuine faith results in a growing submission to Jesus.

  • We avoid both extremes—legalistic Lordship teaching or passive, fruitless Free Grace ideas.


Final Word

At FAP, we welcome discussions on hard topics like this. We encourage people to read their Bibles, walk with Jesus, and trust the finished work of the cross. We’re not here to police your salvation—we’re here to point you to Christ, who saves and transforms.

So whether you came out of strict religion or loose religion, remember this: You are saved by grace, and you are called to grow in grace. That’s the gospel we preach.


Let’s follow Jesus—not just with our lips, but with our lives.

- Former Adventists Philippines
Biblical. Christ-Centered. Grace-Rooted.



For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944


Why Former Adventists Philippines Chose "New Covenant Theology" Over "Covenant Theology": A Casual Blog Reflection on Our Theological Journey




When Former Adventists Philippines (FAP) was just beginning, one of the big questions we had to wrestle with was: Which theological framework best fits our journey out of Adventism and into a Christ-centered understanding of Scripture? Many former Adventists, after leaving the legalism of the old system, instinctively leaned toward Reformed theology. And naturally, that included exploring Covenant Theology (CT).

But as our team dug deeper into Scripture and compared both Covenant Theology (CT) and New Covenant Theology (NCT), we found that NCT was a better fit—biblically, pastorally, and theologically—for who we are and what God is doing through our ministry.

Let’s explain why.


1. The Shadow vs. Substance Principle

One of the biggest things that drew us to New Covenant Theology is its strong emphasis on Jesus as the fulfillment of all the shadows of the Old Covenant. In NCT, the Law (including the Ten Commandments) is not seen as eternally binding, but as something pointing forward to Christ.

Take Hebrews 8:13“In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.”

This verse alone creates a massive theological shift for former Adventists. In Covenant Theology, there’s often the idea that the Moral Law (Ten Commandments) is still binding, even under grace, just not for salvation. But NCT teaches that the whole Old Covenant—including the Ten Commandments—was a temporary covenant made with Israel, and it has now been fulfilled and set aside by Christ.

That means the Sabbath (a core issue for Adventists) is no longer a moral obligation because it was a shadow (Colossians 2:16-17), and the substance belongs to Christ.


2. Jesus Is the Final Lawgiver, Not Moses

In Adventism, Moses was central. But NCT re-centers us on Christ as the final and ultimate Lawgiver. This resonates deeply with ex-Adventists who are learning to look to Jesus, not the Law of Moses, for how to live.

Hebrews 1:1-2 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son…”

Covenant Theology still keeps believers under the “Moral Law of Moses,” using the Ten Commandments as the guide. But NCT teaches that we’re under the “Law of Christ” (Galatians 6:2)—which includes all that Jesus and the apostles taught for New Covenant living, not the old Sinai code.


3. Clarity in Biblical Interpretation

New Covenant Theology gave us clear biblical categories. We weren’t left trying to figure out which parts of the Law to keep and which to drop (as CT often does with civil, ceremonial, and moral divisions). NCT takes Scripture at its word: The Old Covenant is gone; the New has come.

2 Corinthians 3:6-11 makes this crystal clear. Paul contrasts the ministry of death (engraved in letters on stone—the Ten Commandments!) with the ministry of the Spirit. One is fading, the other is permanent and glorious.

This framework helped us make peace with verses like Romans 6:14:

“You are not under law but under grace.”

For those of us coming out of a rigid system, NCT gave us the freedom to read the Bible with Christ as the center, not a grid of legal categories.


4. Christ-Focused Discipleship, Not Law-Based Morality

Let’s be real: Former Adventists often go through an identity crisis. We ask: If I’m not under the Law, what keeps me holy?

NCT answers that beautifully: Grace trains us.

Titus 2:11-12 says,

“For the grace of God has appeared… training us to renounce ungodliness…”

We don’t go back to Moses for morality—we go forward to Jesus and the apostles, who teach us how to live in the power of the Spirit. In contrast, Covenant Theology sometimes pulls us back to Sinai, using the Decalogue as a rulebook. But NCT helps us walk in joyful obedience through the Spirit, not duty-bound obligation under a stone tablet.


5. Gospel Simplicity and Evangelistic Power

Lastly, NCT simplifies the gospel message. There’s no confusion about whether we’re still under parts of the Old Covenant. The message is simple: Jesus has fulfilled the Law. We are free in Him. Come to Christ and live under the law of love.

This gives clarity and boldness in evangelism. We don’t have to qualify our message by explaining which covenant applies or which laws still count. The message is: Come to Jesus. He is the New Covenant.


Conclusion: Why NCT Matters for Former Adventists

New Covenant Theology isn’t just a theological preference for FAP. It’s a pastoral lifeline for those recovering from spiritual legalism. It honors Christ as the fulfillment of all things, liberates us from confusion about the Law, and gives us a clear path of gospel-centered discipleship.

In short, NCT gave us back the gospel—pure, simple, and centered on Jesus. And that’s why Former Adventists Philippines stands firmly on the New Covenant Theology position.


Sample Bible Passages that Support NCT:

  • Hebrews 8:6-13 – The Old Covenant is obsolete.

  • Colossians 2:16-17 – The Sabbath and other shadows are fulfilled in Christ.

  • Galatians 3:24-25 – The Law was a guardian, but now that Christ has come, we are no longer under it.

  • Romans 7:4-6 – We have died to the Law through the body of Christ.

  • 2 Corinthians 3:7-11 – The Law written on stone was a ministry of death that has now faded away.


Let’s keep our eyes on Christ, the Mediator of a Better Covenant (Hebrews 8:6).
For former Adventists, that’s not just theology—it’s healing.



For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944








Why We’re Reformed Arminians (and Not Calvinists)


When people find out that the Former Adventists Philippines (FAP) are no longer legalists or Sabbatarians, they often assume we’ve gone full Calvinist—especially since we love the doctrines of grace, preach sola fide, and affirm salvation by grace alone. But here’s the truth:

We are Reformed Arminians, not Calvinists.

And no, that’s not a contradiction. Let’s explain what that means—and why we hold this view.


Wait... What Is Reformed Arminianism?

First things first: Reformed Arminianism is not the fluffy, man-centered, decision-based theology you often hear from modern evangelicalism. 

Reformed Arminianism affirms:

  • Total depravity
  • Salvation by grace through faith
  • Necessity of prevenient grace
  • Conditional election (based on God’s foreknowledge)
  • Christ’s atonement is sufficient for all, efficient for believers
  • Believers can fall away without perseverance

It’s Arminian in theology but Reformed in seriousness about sin, grace, and holiness—unlike popular “easy-believism” forms of Arminianism.


A Little Church History 101

To understand why we hold this view, let’s back up.

  • The early Church Fathers (like Justin Martyr, Irenaeus, and Tertullian) clearly taught free will and human responsibility while affirming that grace was essential.

  • The strong determinism of later Calvinist theology didn’t fully take root until Augustine, and even then, Augustine still affirmed the real role of grace working with the human will.

Fast forward to the Reformation—not all Reformers were Calvinists. Many early Protestant thinkers held to synergistic soteriology (God works with man, not apart from his will). For example:

  • Philip Melanchthon, Luther’s close ally, rejected unconditional election and believed in synergism.

  • John Wesley, the founder of Methodism, followed classical Arminianism and emphasized holiness and grace-based responsibility.

  • The Arminian Remonstrants (1610) were not heretics—they affirmed total depravity and salvation by grace but disagreed with Calvinism’s double predestination and limited atonement.

FAP aligns with this stream of thought.


Historical Sources That Support Reformed Arminianism

  1. Jacob Arminius (1560–1609)—A Dutch Reformed theologian who challenged Beza’s supralapsarian Calvinism. Arminius didn’t teach free-will works-righteousness. He wrote:

“No man believes in Christ unless the Father draws him by His Spirit; and no man comes unless he has heard and learned from the Father.” (Works of Arminius, Vol. 1)

  1. The Five Articles of the Remonstrants (1610)—Taught that salvation begins with God's grace and that man cannot choose God unless moved first by the Holy Spirit.

  2. Thomas C. Oden, a Reformed Arminian theologian, writes:

“Arminius and Wesley were closer to the early Church Fathers than Calvin ever was.” (The Transforming Power of Grace, p. 75)

  1. J. Matthew Pinson, president of Welch College and author of Arminian and Baptist: Explorations in a Theological Tradition, clarifies:

“Reformed Arminianism is not semi-Pelagian. It is a grace-centered, biblically grounded tradition that simply rejects unconditional election and irresistible grace.”


Why Not Calvinism?

We studied Calvinism deeply. Many of its doctrines (like total depravity and salvation by grace alone) resonated with us. But here’s where we part ways:

❌ Unconditional Election

We believe God chooses based on foreknowledge of who will trust Him (Romans 8:29). Election is in Christ, not apart from Him.

❌ Limited Atonement

Jesus died for the world (John 3:16; 1 John 2:2). The cross was sufficient for all and genuinely offered to all.

❌ Irresistible Grace

We believe in prevenient grace—the Spirit awakens and draws sinners, but that grace can be resisted (Acts 7:51).

❌ Perseverance of the Saints

We believe apostasy is possible (Hebrews 6:4-6, 2 Peter 2:20-22), though God desires to preserve those who trust in Him.


Why This Makes Sense for Former Adventists

As ex-Adventists, we know what it’s like to be trapped in performance-based religion. Calvinism seemed attractive because it offered security and sovereignty. But after careful study, we found that:

  • Calvinism sometimes replaces one form of bondage (legalism) with another (determinism).

  • Reformed Arminianism gave us both grace and freedom, security and responsibility.

  • It allowed us to affirm biblical tension: God is sovereign, and yet we are responsible.

We wanted a theology that emphasized grace, avoided man-centered decisionism, but still preserved human accountability. Reformed Arminianism gave us just that.


Final Thoughts

We didn’t choose Reformed Arminianism to be “middle of the road” or avoid controversy. We chose it because:

  • It aligns with the teaching of the early church.

  • It is grace-centered and Christ-exalting.

  • It emphasizes the call to holy living.

  • And most importantly, it reflects what we believe the Bible teaches.


We're Not Dividing the Body

We love our Calvinist brothers. We share 90% of the gospel essentials. But on the questions of how grace works, we believe Reformed Arminianism is more faithful to Scripture and the early church.

At the end of the day, we want to preach:

“Salvation is by grace alone, through faith alone, in Christ alone. And that grace calls you to follow Jesus—not because you must earn salvation, but because you have freely received it.”

That’s why we’re Reformed Arminians.


If you want to dig deeper, we recommend:

  • Arminian Theology: Myths and Realities by Roger Olson

  • The Works of Arminius (3 Volumes)

  • Arminian and Baptist by J. Matthew Pinson

  • Grace, Faith, Free Will by Robert Picirilli


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944







What Should We Think About Justin Martyr’s View of Christ?



In the second century, long before any formal church councils existed, there were early Christian writers called apologists. One of the most well-known was Justin Martyr. He lived not long after the time of the apostles and tried to explain and defend the Christian faith to the Roman world.

Some people today look at Justin's writings and say, "See? Even early Christians didn’t fully believe in the Trinity. Even they thought the Son had a beginning!" But how should Former Adventists Philippines (FAP) respond to that?

Let’s talk about it.


Justin's View: Partly True, Partly Confusing

Justin believed in the pre-existence of Christ—that’s good. He understood that Jesus wasn’t just an ordinary man. But he also taught that there was a time when God the Father was alone, and that the Son (or the Logos) only existed “in the mind” of God before being begotten or brought forth just before creation.

In other words, for Justin, the Son of God didn’t always personally exist. He was like a plan in God’s mind that later “came out” so He could help in creating the world.

This idea may sound “kind of close” to the truth, but it’s actually not biblically accurate. It leans more on Greek philosophy than on the actual teaching of the Bible.


What Does the Bible Say?

The Gospel of John makes it crystal clear:

"In the beginning was the Word, and the Word was with God, and the Word was God."(John 1:1)

This verse tells us three important things:

  1. The Word (Logos) already existed in the beginning.

  2. The Word was with God—so there's a distinction.

  3. The Word was God—so there’s full divinity.

It never says that there was a time when God was alone, or that the Son was just an idea in the Father's mind. From eternity past, Jesus has always been the eternal Son of Godco-equal and co-eternal with the Father.


A Caution About Early Church Writings

We respect early Christian writers like Justin Martyr, but let’s be clear—they were not apostles, and their writings were not inspired Scripture.

They were doing their best with the knowledge they had, often surrounded by Greek philosophy and Roman thinking. Justin's idea of the Logos, for example, was partly influenced by Platonism. That’s why, even though he said some good things, he also introduced ideas that eventually led to errors—like the heresy of Arianism, which denied the full deity of Christ.

So yes, we can find “a bit of truth” in Justin’s writings—but we don’t build our beliefs on early church fathers. We build our beliefs on the unchanging Word of God.


What FAP Believes

At Former Adventists Philippines, we affirm what the Bible teaches and what the early church later clarified in the Nicene Creed:

  • Jesus Christ is eternally begotten, not made

  • He is of one being with the Father

  • Through Him all things were made

There was never a time when the Son did not exist.


Final Thoughts

So if someone quotes Justin Martyr to try and say that the Son of God had a beginning, we can kindly say:

“We appreciate Justin’s role in early church history—but we follow the Bible, not early speculation. Jesus didn’t just come out of God’s mind—He is God, and He has always existed as the eternal Son.”

In the end, history is helpful—but Scripture is the final authority.


Follow us for more biblical truths and answers to confusing doctrines.

For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Did Christ Die for All People, or Only for a Chosen Few? A Biblical Answer from the Former Adventists Philippines



This is one of the biggest questions any Christian can ask — and how you answer it shapes your entire view of the gospel, grace, and salvation.

Many people wonder: Did Jesus Christ die only for a select group of people, or did He die for everyone? The Former Adventists Philippines (FAP) holds to the Reformed Arminian view, and here’s our clear and biblical answer:

Christ Died for All People

We believe Jesus’ death on the cross was for all humanity. That’s what Scripture repeatedly teaches:

“He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.”— 1 John 2:2

“For God so loved the world that He gave His only Son…”— John 3:16

“We see Jesus… that He might taste death for everyone.” — Hebrews 2:9

Jesus’ sacrifice was not limited to a small group of predetermined people. It was for everyone, because God’s love is universal, and the gospel invitation is open to all.

But Only Believers Receive the Saving Benefits

Although Jesus died for all, not everyone is automatically saved. Salvation is only applied to those who repent and believe the gospel.

“Whoever believes in Him shall not perish but have eternal life.”— John 3:16

“Whoever does not believe stands condemned already.”— John 3:18

Jesus’ death is sufficient for all, but efficient only for believers. That means the offer of salvation is real for everyone — but only becomes effective when someone places their faith in Christ.

God Enables Everyone to Respond

You might wonder, “But how can anyone believe if they’re spiritually dead?” Good question. FAP affirms that God gives prevenient grace — a grace that comes before salvation, which awakens people, convicts them, and enables them to respond to the gospel freely.

“When I am lifted up from the earth, I will draw all people to Myself.”— John 12:32

That’s God’s loving initiative. He draws everyone, but He does not force anyone. People still have the real, God-enabled choice to respond in faith or reject Him.

Reformed Arminianism vs. Calvinism

FAP rejects two extremes:

View Who Did Jesus Die For?          Who Benefits?
Universalism All people       All are saved (even without faith)
Strict Calvinism Only the elect       Only the elect
Reformed Arminianism (FAP) All people       Only those who believe

We believe this is the best balance of God’s love and justice, sovereignty and human responsibility. It’s also consistent with how Scripture presents the gospel.

Why This Matters for Former SDAs

Most of us were taught in Adventism that salvation required faith plus Sabbath-keeping or obedience to the law. That’s not the gospel. The Bible is clear:

“It is by grace you have been saved, through faith — and this is not from yourselves, it is the gift of God.”— Ephesians 2:8-9

Christ’s death is enough. You don’t need to add to it. You don’t need to prove yourself first. The gospel isn’t about joining the right church or keeping the right day — it’s about trusting the right Savior.


Let’s Talk: Friendly Dialogue

Q: So Jesus died for people who still go to hell?
A: Yes. Like the parable in Matthew 22, the king invited many to the wedding feast, but not all came. The invitation was real — but it had to be accepted.

Q: Isn’t that wasting His blood?
A: No. It shows that God’s love is real and offered sincerely. He doesn't force salvation — He gives people the freedom to accept or reject the gospel.


Final Thoughts

At FAP, we proclaim a gracious, powerful gospel:

  • Christ died for all.

  • He offers salvation to everyone.

  • Only those who believe will be saved.

That’s the good news — and the true freedom — we found after leaving Adventism. And it’s the message we now joyfully share.


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Sunday, July 20, 2025

What Does Isaiah 66 Really Mean? A Former Adventists Philippines Take on This Powerful Chapter!



When most people read Isaiah 66, they immediately think it’s about the end of the world—especially verses that talk about fire, judgment, and “new heavens and a new earth.” But did you know that Partial Preterists believe this chapter isn’t about the final end of time, but about God’s judgment on Old Covenant Israel and the inauguration of the New Covenant in the first century?

Let’s walk through it together and see how this chapter unfolds in light of fulfilled prophecy.


New Heavens and New Earth (Isaiah 66:22)

“For as the new heavens and the new earth that I make shall remain before me, says the Lord, so shall your offspring and your name remain.”

Most readers jump straight to Revelation 21 and assume this is about the end of time. But in context, Isaiah is contrasting the Old Covenant world (centered on temple sacrifices and rituals) with the coming New Covenant reality, which is spiritual, global, and permanent.

Former Adventists Philippines understand “new heavens and new earth” not as a literal redo of the cosmos, but as covenantal language—symbolizing a new era, a new creation in Christ (see 2 Corinthians 5:17), where God dwells with His people through the Spirit, not in a temple made by hands.


The Temple God Does Not Want (Isaiah 66:1-2)

“Heaven is my throne, and the earth is my footstool… All these things my hand has made… But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.”

This is a direct rebuke of the obsession with the physical temple in Jerusalem. God is not impressed by external religion. He desires hearts that are surrendered to Him.

For FAP, this shows that even before Jesus, God was preparing to move away from the Old Covenant system—with its sacrifices and temple buildings—toward a spiritual temple (see John 4:21-24 and 1 Corinthians 3:16).


Coming Judgment on Apostate Israel (Isaiah 66:4-6)

“I also will choose harsh treatment for them and bring their fears upon them... A sound of uproar from the city! A sound from the temple! The sound of the Lord, rendering recompense to his enemies!”

This is key. The judgment is coming from the city and the temple itself—a clear pointer to Jerusalem's destruction in AD 70.

According to FAP, this was fulfilled when God judged Israel for rejecting Christ. Jesus Himself predicted this repeatedly (Matthew 23:37–24:2), and the Book of Acts shows the growing conflict between the apostles and temple authorities.


A Nation Born in a Day (Isaiah 66:7-9)

“Before she was in labor she gave birth… Shall a land be born in one day? Shall a nation be brought forth in one moment?”

This beautifully matches the birth of the church at Pentecost. The “nation” born suddenly is the New Covenant people of God, composed of believing Jews and Gentiles, born by the Spirit—not by genealogy or temple ritual.

The apostles themselves apply this imagery to the early church (see 1 Peter 2:9–10).


Global Mission and New Priests (Isaiah 66:19-21)

“They shall declare my glory among the nations… And some of them also I will take for priests and for Levites, says the Lord.”

No longer is the priesthood restricted to Israel! God is now calling Gentiles, foreigners, into His priesthood (fulfilled in Revelation 1:6 and Romans 15:16).

FAP see this as a powerful picture of the gospel going global—the very mission the church began in the first century and continues today.


Worms and Unquenchable Fire (Isaiah 66:24)

“And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched…”

Jesus quotes this in Mark 9:48 to speak of divine judgment. But Isaiah is picturing dead corpses outside Jerusalem—a vivid image of God’s wrath on those who rejected His covenant.

FAP apply this to the judgment that fell on Jerusalem in AD 70, where Josephus, the Jewish historian, described horrifying scenes that eerily match this prophetic language.


So What’s the Big Picture?

Isaiah 66 isn’t primarily about the end of the physical world—it’s about the end of the Old Covenant world and the rise of the New Covenant kingdom through Christ. The chapter outlines:

  • A rebuke of temple-centered worship

  • A judgment on apostate Israel

  • The birth of the church

  • The global expansion of the gospel

  • A new kind of priesthood among the nations

  • And a warning of judgment to those who reject God’s final offer in Christ


Final Thoughts

Reading Isaiah 66 through a Partial Preterist lens helps us see how powerfully and precisely God's Word was fulfilled. It also gives us confidence that God’s promises to establish His kingdom have already begun—and we are living in it today.

So don’t just look to the future—celebrate what God has already done. And let that give you courage to live faithfully now, as citizens of the new heavens and new earth already inaugurated in Christ.



For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944


Saturday, July 19, 2025

Bakit Hindi Dapat Patulan ang Debate Challenge ng mga SDA Defenders na May Dunning-Kruger Effect?



Let’s be honest—ang daming SDA lay defenders ngayon sa social media na super confident magsalita. Parang alam na alam nila lahat ng Bible doctrines, history, prophecy, theology, and even Greek! Minsan pa nga, sila pa ang unang nagyayabang ng "Debate tayo!" or "Pakitunayan mo kung mali si Ellen White!" Pero tanong: worth it ba talagang patulan sila?

Honestly, hindi. Most of them are walking examples of the Dunning-Kruger Effect—mga taong mababaw ang alam pero sobrang taas ng kumpiyansa sa sarili. Hindi sila bukas sa matino at mapagkumbabang pag-aaral. Gusto lang nila manalo sa argumento, hindi matuto. At kadalasan, sila mismo ay hindi fully equipped sa basic tools of biblical interpretation, church history, or even logic.

1. Walang Patutunguhang Usapan

Kahit anong galing mo sa Bible, kung ka-debate mo ay sarado ang isip at laging umiikot lang sa Ellen White quotes o sa mga out-of-context verses, wala talagang patutunguhan ang diskusyon. Sayang lang oras mo. Instead of growing together in knowledge, nagiging toxic word war lang.

2. Hindi Debate ang Kailangan Nila, Discipleship

Marami sa kanila ay biktima rin ng maling sistema ng doktrina. They've never been exposed to sound theology. Ang mas kailangan nila ay gentle correction and gospel-centered discipleship, hindi public humiliation or intellectual showdown. Kaya minsan, mas makapangyarihan pa rin ang private conversations or one-on-one Bible studies kaysa big-time debate.

3. Proverbs Reminder: Don’t Wrestle with a Fool

Sabi nga sa Proverbs 18:2, “A fool takes no pleasure in understanding, but only in expressing his opinion.” Kapag alam mong ang goal lang ng kausap mo ay manalo, hindi matuto, move on na lang. Hindi kawalan ang umiwas sa debate. Actually, that’s wisdom in action.

4. Sayang Enerhiya, Sayang Platform

Instead of wasting your energy and credibility debating with someone who refuses to listen, why not use your platform to teach those who are genuinely seeking? Focus on those who are open, teachable, and hungry for the truth. Mas fruitful pa 'yan kaysa sa endless argument sa comment section.


Final Advice: Wag Pa-Flex, Magpaka-Faithful

Hindi mo kailangang patunayan ang sarili mo sa SDA lay defenders who just want to debate for attention. Be faithful in teaching the Word, walk in humility, and let the Holy Spirit do the convicting. Remember: our goal is not to win arguments but to win souls. So the next time may SDA na nagyaya ng debate, check mo muna—baka Dunning-Kruger Effect lang 'yan, hindi leading ng Diyos.


For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Friday, July 18, 2025

Understanding the Bible: Definition of the Law-Gospel Hermeneutic



Definition of the Law-Gospel Hermeneutic

The law-gospel hermeneutic is the interpretive principle that properly distinguishes between God’s commands (law) and God’s promises (gospel) in Scripture.

This distinction is foundational to biblical theology and central to the right proclamation of the gospel. The law reveals God's holy, unchanging standards and exposes sin; the gospel proclaims God's free and gracious salvation through Jesus Christ, received by faith alone apart from works.

Why It Matters for Ex-Adventists

Seventh-day Adventism blurs the biblical distinction between law and gospel by:

  • Mixing moral law observance (including Sabbath-keeping) into the conditions for salvation.

  • Teaching a sanctification-based assurance, where one’s standing before God partly depends on personal obedience.

  • Proposing investigative judgment theology, effectively tying salvation security to law-keeping performance.

Former Adventists Philippines teaches that this confusion undermines both the sufficiency of Christ’s finished work and the believer’s assurance. Recovering a biblical law-gospel hermeneutic is thus essential for former Adventists to rest in Christ alone and rightly understand the purpose of God's law for the redeemed.


How FAP Understands the Role of the Law

In FAP’s teaching, the law functions in three ways:

  • As a mirror (usus elenchticus): to reveal sin and drive people to Christ (Rom. 3:20; Gal. 3:24).

  • As a civil guide (usus politicos): to restrain evil in society.

  • As a rule of life for believers (usus didacticus): not for justification, but as a grateful response to grace (Rom. 6:14; 13:8-10).

We teach that the Decalogue, including the Sabbath command, is no longer a binding covenant obligation under the New Covenant (Heb. 8:13; Gal. 4:21-31), though the moral principles behind it continue in the law of Christ (1 Cor. 9:21; Gal. 6:2).


The Gospel: Christ’s Finished Work, Not Law Plus Grace

FAP holds that the gospel is not an offer conditioned upon law-keeping or Sabbath observance. It is the finished, objective work of Christ in his sinless life, atoning death, and resurrection, freely offered to all and received by faith alone (Eph. 2:8-9; Rom. 5:1).

Assurance comes from Christ's perfect righteousness imputed to the believer, not from one’s performance or perseverance in law observance.


Biblical Hermeneutic Framework

FAP hermeneutics distinguishes Old Covenant typology and ceremonial laws, fulfilled and abrogated in Christ (Col. 2:16-17; Heb. 8:13). The law is interpreted in light of its covenantal context and fulfillment in Jesus.

  • The Mosaic law was a temporary administration added because of transgressions (Gal. 3:19) and was always meant to point to Christ (Rom. 10:4).

  • The New Covenant law of Christ is the believer’s rule of life, summarized in loving God and neighbor (Matt. 22:37-40), empowered by the Spirit.

No law observance contributes to justification, but good works naturally follow salvation as evidence, not a condition.


Summary Statement (for FAP doctrinal document)

“We affirm that Scripture must be rightly divided between law and gospel. The law reveals God’s perfect standards and our sin; the gospel announces salvation accomplished by Christ, received by faith alone. In the New Covenant, believers are not under the Mosaic law as a covenant of works, but under the law of Christ as a rule of life. This hermeneutic frees former Adventists from legalistic bondage and secures assurance in Christ’s finished work alone.”


Recommended FAP Pastoral Teaching Emphasis

  • Expose the misuse of the law in Adventism (Gal. 3:10-14).

  • Proclaim the sufficiency of the gospel (Rom. 3:21-26).

  • Teach New Covenant theology and the abrogation of ceremonial law (Heb. 8:6-13; Col. 2:16-17).

  • Explain the proper place of good works as fruit, not root, of salvation (Eph. 2:8-10).

  • Highlight the pastoral dangers of law-gospel confusion (Gal. 1:6-9; 5:1-4).

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