A courthouse? Yes, judgements are rendered on evidence and confessions of men, assessed by our Advocate.

Faith in Christ is the only condition upon which justification can be received; and the gift is bestowed only upon those who realize that they are sinners, and undeserving of mercy. The merits of the blood of Christ must be presented to the Father as the offering for the sins of men. When sinners seek God, and in repentance confess their sin, he pardons their transgressions, remits their punishment, and receives them into fellowship with himself, as if they had never transgressed. He imparts to them the righteousness of Christ. {YI, March 1, 1900 par. 1}
The faith that accepts Christ as One who is able to save to the uttermost all who come unto God by him, means perfect belief and trust. To be intelligently convinced is not enough. The apostle James writes: "Thou believest that there is one God; thou doest well: the devils also believe, and tremble." Many there are who believe that Christ has died for the sins of the world, but they make no appropriation of this grand truth to their own souls. Their hearts are not enlisted in the service of God, their lives are not reformed. They are not sanctified by the truth they profess to believe. Not having the faith that works by love and purifies the soul, no genuine good appears in their lives. "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" asks the apostle. "Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God." {YI, March 1, 1900 par. 2}

God surrendered his Son to the agonies of the crucifixion, that guilty man might live. Legions of angels witnessed Christ's sufferings; but they were not permitted to interpose as in the case of Isaac. No voice was heard to stay the sacrifice. God's dear Son was mocked, and derided, and tortured, till he bowed his head in death. What greater proof of his pity and love could the infinite God have given? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" {YI, March 8, 1900 par. 3}
The apostle Paul says: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the Scripture saith, Whosoever believeth on him shalt not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him." {YI, March 8, 1900 par. 4}
God calls for faith in Christ as our atoning sacrifice. His blood is the only remedy for sin. For us he arose from the grave, and ascended to heaven to stand in the presence of God. He was delivered for our offenses, and raised again for our justification. When we take hold of his wonderful truth by faith, we shall say, with Paul, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." We behold the light of the glory of God in the face of Jesus Christ. Such a view of Christ irradiates with glory the word of God. It lays for our faith a foundation. It sets forth a hope to every believing soul. Well may we bow our souls before the majesty of this precious truth. {YI, March 8, 1900 par. 5}

When through repentance and faith we accept Christ as our Saviour, the Lord pardons our sins, and remits the penalty prescribed for the transgression of the law. The sinner then stands before God as a just person; he is taken into favor with Heaven, and through the Spirit has fellowship with the Father and the Son. Then there is yet another work to be accomplished, and this is for a progressive nature. The soul is to be sanctified through the truth. And this also is accomplished through faith. For it is only by the grace of Christ, which we receive through faith, that the character can be transformed. {ST, November 3, 1890 par. 1}
It is important that we understand clearly the nature of faith. There are many who believe that Christ is the Saviour of the world, that the gospel is true and reveals the plan of salvation, yet they do not possess saving faith. They are intellectually convinced of the truth, but this is not enough; in order to be justified, the sinner must have that faith that appropriates the merits of Christ to his own soul. We read that the devils "believe, and tremble;" but their belief does not bring them justification, neither will the belief of those who give a merely intellectual assent to the truths of the Bible bring them the benefits of salvation. This belief fails of reaching the vital point, for the truth does not engage the heart or transform the character. {ST, November 3, 1890 par. 2}
In genuine, saving faith, there is trust in God, through the belief in the great atoning sacrifice made by the Son of God on Calvary. In Christ, the justified believer beholds his only hope and deliverer. Belief may exist without trust, but confidence born of trust cannot exist without faith. Every sinner brought to a knowledge of the saving power of Christ, will make manifest this trust in greater degree as he advances in experience. {ST, November 3, 1890 par. 3}
The words of the apostle shed light upon what constitutes genuine faith. He says, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." To believe with the heart is more than conviction, more than assent to the truth. This faith is sincere, earnest, and engages the affections of the soul; it is the faith that works by love, and purifies the heart. {ST, November 3, 1890 par. 4}
God reveals Christ to the sinner, and he beholds him dying upon Calvary for the sin of his creature. He then understands how he is condemned by the law of God, for the Spirit works upon his conscience, enforcing the claim of the broken law. He is then given the opportunity of defying the law, of rejecting the Saviour, or of yielding to its claims, and receiving Christ as his Redeemer. God will not compel the service of any man, but he reveals to him his obligation, unfolds to him the requirements of his holy law, and sets before him the result of his choice-to obey and live, or to disobey and perish. {ST, November 3, 1890 par. 5}
The command from Heaven is, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself." When the force of this requirement is understood, the conscience is convicted, the sinner is condemned. The carnal mind, which is not subject to the law of God, neither indeed can be, rises up in rebellion against the holy claims of the law. But as the sinner beholds Christ hanging upon the cross of Calvary, suffering for his transgression, deeper conviction takes hold upon him, and he sees something of the offensive nature of sin. Where there is a true conception of the spirituality and holiness of the divine law, the sinner is under condemnation, and his sins stand arrayed before him in their true character. By the law is the knowledge of sin, and in its light he understands the evil of secret thoughts and deeds of darkness. God's law presents matters in a light in which he has never before viewed his life. He sees that what we speak with our tongue, what we do with our hands, what we exhibit in our outer life, is but a very small part of what goes to make up our character. The law penetrates to the thoughts and intents of the heart. It searches out the dark passions indulged in secret, the jealousies, envyings, theft, murder, malignity, ambition, and evil that lurk hidden from the eyes of men. How often do men exalt those in whose hearts are dark things that for want of opportunity to display themselves are kept from sight. But God's law registers all hidden evil. The wise man declares, "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." {ST, November 3, 1890 par. 6}
Many who claim to believe that the law has a binding obligation upon human intelligences, think lightly of secret sins, and carry themselves with boldness, as satisfied in their self-righteousness as if they were really doers of the word of God. Their work bears the impress of their defective character, and God cannot stand as their helper. God cannot cooperate with them. {ST, November 3, 1890 par. 7}
Character is tested and registered by Heaven more by the inward spirit, the hidden motive, than by that which appears to men. Men may have a pleasing exterior, and be outwardly excellent, while they are but whited sepulchers, full of corruption and uncleanness. Their works are registered as unsanctified, unholy. Their prayers and works, devoid of the righteousness of Christ, do not ascend before God as sweet fragrance, but they are abomination in the eyes of the Lord. To those who will open their eyes, the law presents a perfect likeness of the soul, a complete photograph of the inner man; and as this picture is unveiled before the sinner, he is constrained to acknowledge that he is sold under sin, but that the law is holy, and just, and good. {ST, November 3, 1890 par. 8}
It is the grace of Christ that draws men unto himself, and in him alone is hope and salvation for the sinner. Man is unworthy of any favor from God; but as Christ becomes his righteousness, he may ask and receive, in his name and through his merit, the grace and favor of God. Jesus bore the just penalty of the law, that we might have his grace; but this fact does not mean the subversion of the law. Paul asks, "Do we then make void the law through faith? God forbid; yea, we establish the law." The bestowal of the grace of Christ upon the repentant sinner is that he may be brought into perfect harmony with the government of heaven. In the cross, mercy and truth are met together; righteousness and peace have kissed each other. {ST, November 10, 1890 par. 2}
When we look to the cross of Calvary, we see that the highest claims of the law were met in the efficiency of the offering. Hence, Jesus is called "the Lord our righteousness." When we lay hold on the merit of Christ, and are able to say, "The Lord is my Saviour, my righteousness," then we are justified by faith, and have peace with God through our Lord Jesus Christ. {ST, November 10, 1890 par. 3}

On the Roman Catholic matter I raised, and the authority of the SDA church, I was pointing out that church beliefs are generally agreed among members under guidance from pastors and church literature.

The general understanding of doctrine is loosely agreed, with your views on eg. the atonement and mine eg. on the trinity being heard of and known as different to the main view. That main view is presented in the FBs book, and the Handbook of SDA Theology, too, of course. This main view isn't so much "democracy" - I don't hold "democracy" in terribly high regard! - as simply what the main body of believers agrees on. It's ever still the church's customary agreement on faith, even after voted statements.

Differences with that main view should be raised privately and clearly. When this isn't done, misunderstandings among members and moreso among visitors is expected, of course. This website defends the church's main view, whatever the GC licensing dept. thinks!

No, there is no official stamp on the FBs book as official, but all the same that book is definitely generally agreed and accepted by all as the main view of the church! It is good you hold only to the voted FB #9: you couldn't lay claim to agree with its chapter. That you differ with its chapter is the issue here.

That chapter is agreed by most in the church and most here, too, so it's good you have your own thread to examine and present your alternative.

QUOTE:
(Satan) "suggested that God was arbitrary, destitute of mercy and benevolence, because the penalty of the law fell upon the transgressor. When fallen man views God in this light, he casts aside his authority as a moral governor. God has a right to enforce the penalty of the law upon transgressors, for law without a penalty would be without force. God's law is the foundation of all law and government. The fact that Christ suffered the penalty of the law for all transgressors, is an unanswerable argument as to its immutable character, and it will justly condemn those who have sought to make it void. When the curse fell upon the beloved Son of God, who became sin for us, the Father made it manifest that the unrepenting transgressor of his law would have to suffer its full penalty. The word of God declares, "The soul that sinneth, it shall die." The law of God was upheld and vindicated by the Son of God. The death of Christ, as an expiatory sacrifice, opens a way whereby the sinner may be pardoned, and turn from the path of transgression into the path of truth and righteousness, while at the same time it vindicates the honor and unchangeableness of the law. In the plan of salvation, justice and mercy clasp hands together. {EGW in ST, July 14, 1890 par. 2}

this just hit me. satan accused God of being arbitrary because we suffer death as a result of sin. it looks like he was saying we should be able to be immortal sinners, continue this world of pain and suffering for eternity.

i still wonder how long he has to live without the tree of life...

Yes, really obnoxious, Satan, isn't he?!

Since immortality is a forever 'concept', and Satan's only been gallavanting for about 6001 years - you know what I mean! - God can keep him alive as long as is fair n necessary, can't he: tree of life may not be necessary for this short period, but we don't really know, do we. Oh well.

were getting into speculation and i dont want to go too far into that.....i was thinking that if adam was able to live almost 1000 years after sinning but satan had had access to the tree of life for, we dont know how long, then would his time run out?

but you are thinking God is keeping him alive instead of letting him die........

either/or...

The Plan of Redemption--In the councils of heaven, before the world was created, the Father and the Son covenanted together that if man proved disloyal to God, Christ, one with the Father, would take the place of the transgressor, and suffer the penalty of justice that must fall upon him. {11MR 345.2}
"For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16). Christ did not come to change the Sabbath of the fourth commandment. He did not come to lessen the law of God in one particular. He came to express in His own person the love of God. He came to vindicate every precept of the holy law.--Ms 145, 1897, p. 4. ("Notes of Work," Dec. 30, 1897.) {11MR 345.3}

"Being justified by faith, we have peace with God through our Lord Jesus Christ." To be justified means to be pardoned. To those whom God justifies He imputes Christ's righteousness; for the Saviour has taken away their sins. They stand before the throne of God justified and accepted. They have crucified self, and Christ abides in their hearts. {PUR, January 15, 1903 par. 4}

When we are clothed with the righteousness of Christ, we shall have no relish for sin; for Christ will be working with us. We may make mistakes, but we will hate the sin that caused the sufferings of the Son of God.--The Review and Herald, March 18, 1890. {1SM 360.2}
Chap. 42 – Sermon-Manuscript 5, 1889

this seems to be quite clear that we are not "justified" til we are "sanctified". put another way, we do not receive the "imputed" righteousness of Christ until we have accepted the "imparted" righteousness of Christ.

Ummm, where do you read that? The 2nd quote says imputed righteousness is both pardon and inner renewal. The 3rd quote emphasises this new direction of life: where's there any mention of imparted righteousness, let alone it leading to imputed righteousness? That's the wrong order of events, agreed! but where did you see it, here?...