Several critical responses to last generation theology (LGT) have recently come off the press within Seventh-day Adventist circles. Among them are Ángel Manuel Rodríguez’s article, “Theology of the Last Generation and the Vindication of the Character of God: Overview and Evaluation,”¹ George R. Knight’s book, End-Time Events and the Last Generation,² (and Reinder Bruinsma’s In All Humility: Saying No to Last Generation Theology.³ The work under consideration, God’s Character and the Last Generation, is an academic critical analysis of LGT by a group of twelve theologians from Andrews University.

The main content of the book is divided into fourteen chapters. Chapter 1 not only sets the tone by questioning the LGT notion of an anthropocentric vindication of God’s character by the last generation of sinless saints, but also provides the general outline of the book. Chapter 2 traces the late eighteenth-century historical roots of LGT (starting with Edward Irving) and provides a critical exposition of its main Adventist proponents (including E. J. Waggoner, M. L. Andreasen, Herbert E. Douglass, C. Mervyn Maxwell, Dennis Priebe, Kevin Paulson, and Larry Kirkpatrick). Chapter 3 deals with the biblical concept of sin, with special emphasis on the notion that human beings not only commit sinful acts, but indeed are sinners (condition), and that the sinful nature of God’s people will be eradicated only at the second coming (1 Cor 15:50–54). It should be mentioned that all of the major LGT advocates identified in the book affirm this last point regarding the sinful nature being eradicated only through transformation of our sinful bodies at the return of Christ (Phil 3:21).

While chapter 4 forcefully stresses the forensic nature of justification, chapter 5 addresses sanctification as a lifelong process. As stated by Ellen G. White, “We cannot say, ‘I am sinless,’ till this vile body is changed and fashioned like unto His glorious body.”⁴ The author of chapter 6 suggests that we should pay more attention to certain social values than to our own personal lifestyle matters. He gives the impression that to adopt the traditional Adventist lifestyle is not as important as to follow the postulates of Jürgen Moltmann’s theology of hope. And chapter 7 exposes several psychological and emotional compulsions driving people towards religious perfectionism.

Chapter 8 highlights Christ as our perfect Savior and example, stating that His humanity was “perfectly identical with our own nature, except without the taint of sin” and without “the propensities of sin”.⁵ Chapter 9 reminds us that the cross was the solution to the problems that arose from the fall of Adam and Eve at the Garden of Eden. Then, chapter 10 differentiates between the “complete” atonement on the cross, available for all human beings, and the “completed” atonement with the eradication of evil from the universe, effective for those who truly accept Christ’s atoning sacrifice on the cross.

Maintaining that both the 144,000 and the great multitude in Revelation 7 are one and the same group of God’s people who “came out of the great tribulation” (Rev 7:14), chapter 11 argues that the last generation is not a group of “super saints” with a level of holiness never attained before. They will be tested in a unique way but will be saved in the same way as the redeemed of all ages. Chapter 12 responds by way of testimony to five “myths” that some Adventists, including the author, held at one time—misleading concepts built on false presuppositions. Chapter 13 reflects on the “delay” of the second coming, affirming that God never revealed the exact date when Jesus will come but only promised that that event will come “suddenly.” Unfortunately, no reference is made to Ellen G. White’s statements in Evangelism.⁶

Finally, chapter 14 summarizes the content of the book in a very didactical way. It points out, for instance, that “although we cannot become absolutely, sinlessly perfect until glorification, we can and should attain character perfection” (274). For the author, “perhaps the greatest problem with LGT is that it makes God’s victory in the great controversy dependent upon the fidelity of mere creatures” (280). Undeniably, “it is not what we do as humans that provides the grounds to vindicate God’s character.” “God Himself provides the full and sufficient means and grounds to vindicate His character” (281).

The book combines both an academic style and an apologetic approach, with a well-organized sequence of topics. But with multi-authored content, the reader can easily notice a significant contrast of writing styles and some differences in theological emphases among the various chapters. A few chapters do not flow as easily as others. A vast number of endnotes after each chapter provide not only support to its content but also a helpful bibliography for further research. Overall, the book provides a helpful response to some issues raised by LGT advocates and should be read by all those interested in this controversial topic. After all, in these challenging last days we need a much more Christ-centered (rather than anthropocentric) eschatology (Luke 21:28; Heb 12:1–2)!