Theological integration

By 1848 and 1849, the term “shut door” had moved from its original meaning in 1844 (that probation had closed) to an evangelistic term representing “Present Truth”—as it related to the sealing message and a final proclamation to the world. During the Sabbath Conferences of 1848, James White could triumphantly report: “The brethren are strong on the Sabbath and shut door.” ^{35James White to “My Dear Brother and Sister Hastings,” August 26, 1848.} What he meant by shut door was very different from the earlier views of Miller or even of the Advent Mirror. For Sabbatarian Adventists, the shut door had become a general term referring to the shift in Jesus’ ministry from the Holy to the Most Holy Place of the heavenly sanctuary.UEGW 173.4

In 1851 James White defined three categories of people that could be converted—erring brethren, children, and “hidden souls” ^{36[James White], “Conversions . . . ,” Review and Herald, April 7, 1851, 64.} By 1852 the remaining theological tension between the shut door and the sealing message dissolved. He observed that the number of “advent brethren” in the State of New York had grown from “about a score” to “near one thousand.” ^{37[James White], “The Work of the Lord,” Review and Herald, May 6, 1852, 4, 5.} White and others believed that new conversions were occurring because Jesus was before the mercy seat of the Most Holy Place of the heavenly sanctuary. After quoting Revelation 3:7, 8, James White wrote:UEGW 173.5

This OPEN DOOR we teach, and invite those who have an ear to hear, to come to it and find salvation through Jesus Christ. There is an exceeding glory in the view that Jesus has OPENED THE DOOR into the holiest of all, or has passed within the second vail [sic], and now stands before the Ark containing the ten commandments. “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” Rev. xi, 19. If it be said that we are of the OPEN DOOR and seventh day Sabbath theory, we shall not object; for this is our faith. ^{38[James White], “Call at the Harbinger Office,” Review and Herald, February 17, 1852, 95.}UEGW 174.1

Thus for those Millerites who became Bridegroom Adventists, then Sabbatarian Adventists, and who would eventually became Seventh-day Adventists, the term “shut door” moved from meaning that probation had closed in the autumn of 1844 to an open-door evangelistic mission to take the gospel to the world in the context of the Sabbath and the work of Jesus in the Most Holy Place of the heavenly sanctuary.UEGW 174.2

Just as Adventist experience in understanding the shut door grew over time, so the understanding of the seal of God also has been enriched by continued growth through Bible study. A better understanding of the seal of God and the Sabbath clarifies that believers are sealed by the Holy Spirit (Eph. 4:30). The Sabbath is an external manifestation of the love and loyalty that those, sealed by the Holy Spirit, have for God. The Sabbath also points us to an experience of faith in Jesus as we rest from our works in His finished work (Heb. 4:9, 10).UEGW 174.3