Adventist Alert to Church History

General Note: All the Specials and Commentaries are in the last file of the year. There are 4 files for each year: jm=Jan-Mar; aj=Apr-Jun; js-=Jul-Sep; od=Oct-Dec.

In memory of
Elder William Henry Grotheer, Editor

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"Watchman,
What of the Night?" (WWN) is a thought paper that was published monthly continuously from Jan, 1968 to the end of Dec. 2006 . by the Adventist Laymen's Foundation of Mississippi, Inc.(ALF), with William H. Grotheer as the Editor of Research & Publication.

Due to his failing health, Elder Grotheer requested that ALF of Canada continue publishing thoughts through its website www.AdventistAlet.com which now has developed into frequent Blog Thought articles plus all of the Foundation's historical published works written and audio.

As of 2010, with the official closing of the ALF of USA , The Adventist Laymen's Foundation of Canada with its website www.Adventist Alert.com is the only officially operating ALF branch established by Elder Grotheer worldwide.

We are thankful for the historical legacy that is now available through

The Adventist Laymen's Foundation of Canada, info@AdventistAlert.com, Lethbridge, Alberta, Canada

The Nov. 1977 issue discusses "What is the "Watchman What of the Night?"

The MISSION of this site -- is to put the articles from the WWN in Essay form. It is not our purpose to copy WWN in whole.

Any portion of the thought paper may be reproduced without further permission by adding the credit line - "Reprinted from Adventist Laymen's Foundation of Canada, AdventistAlert.com,"

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TOP

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WWN 1980 Jan - Mar

1980 Jan -- 1(80 ) -- WHAT MIGHT HAVE BEEN -- God had a specific purpose in sending the message of Christ our righteousness through Elders A.T. Jones and E. J. Waggoner. It was the third angel's message which was "to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure." (TM, pp. 91-92) Four years later, the servant of the Lord was able to reveal how Heaven was viewing the events transpiring on the earth. She wrote: The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth. (R&H, Nov. 22, 1892)

Certain specific things were to be associated with the "time of test" 1) The people of God were to be subjected to "the image to the beast." In 1890, two years prior to the announcement that the loud cry had already begun, it was written: The Lord has shown me clearly that the image to the beast will be formed before probation closes; for it is to be the great test for 'the people of God, by which their eternal destiny will be decided. ... This is the test that the people of God must have before they are sealed. (Letter 11,1890, 7BC:976)

2) There was to be "national apostasy" followed by "national ruin," and this was to be related to the Sunday law. At the very time of the Minneapolis General Conference of 1888, there appeared in the Review and Herald, this warning: When our nation, in its legislative councils [note the plural], shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all-intents and purposes, be made void in our land; the national apostasy will be followed by national ruin. (Dec. 18, 1888)

These two conditions for "the time of test," along with the Sabbath agitation were amply fulfilled in the decade following the giving of the message of Christ our righteousness in 1888. In 1892, the first national Sunday legislation in the United States was signed into law by President Benjamin Harrison on August 5.

p 2 -- (See American State Papers, pp. 26, 249) Already there existed on the books of the various states Sunday laws, and at the beginning of last decade of the 19th century, in parts of the South, these laws were rigidly enforced. "On the 27th of May, 1892, the grand jury of Henry County, Tennessee, indicted five farmers living near Springville. These men, whose neighbors testified that they had not disturbed them in the least, were nevertheless found guilty, and some of them, as well as others later, were put in the chain gang along with hardened criminals, and made to work with them on the public roads." (Origin and Progress of Seventh-day Adventists, p. 469)

Events within the Catholic Church during the two decades prior to 1888, permitted it to project its voice into the Sabbath-Sunday controversy of the 1890's. When the Franco-German War broke out, the Italians occupied Rome, and the pope, Pius IX, refusing to recognize the fiat accompi, considered himself, now completely deprived of all territorial jurisdiction, a prisoner of the Vatican. But, "at the very moment when the disappearance of the papal states removed it from the field of European diplomacy, the papacy was about to emerge as a world power with which every politician would have to reckon. This development, of which Pius IX's successors were to reap the benefit, was the result partly of missionary activity (which throughout his 32-year pontificate [1846-1878] kept abreast of the colonial expansion of Europe overseas) and partly of the largescale migration of Catholics to Canada, then to Australia, and, above all, to the United States, where promising new churches grew up." (Encyclopaedia Britannica, Vol. 17, p. 223) Also as this very time, Vatican I in 1870 issued the decree of Papal Infallibility. This voice in regard to Sunday was to be heard in America during the decade following the Minneapolis General Conference in 1888.

In 1889, Father Enright wrote in the Industrial American - "The Bible says, 'Remember the Sabbath day, to keep it holy,' but the Catholic Church says: 'No keep the first day of the week,' and all the world bows in obedience." (See Facts of Faith, p. 289)

In 1893, The Catholic Mirror, official organ of James Cardinal Gibbons, Archbishop of Baltimore, published a tract on "The Christian Sabbath" which stated: "The Catholic Church for over one thousand years before the existence of a Protestant, by virtue of her divine mission, changed the day from Saturday to Sunday." (See Facts of Faith, p. 293)

In 1894, The Catholic World, published an article, entitled, "Paschale Gaudium" in which the author stated: The church took the pagan philosophy and made the buckler of faith against the heathen. She took the pagan, Roman Pantheon, temple of all the gods, and made it sacred to all the martyrs; so it stands to this day. She took the pagan Sunday and made it the Christian Sunday.

The sun was a foremost god with heathendom. ... Hence the church ... would seem to have said, "keep that old pagan name. It shall remain consecrated, sanctified." And thus the pagan Sunday, dedicated to Balder, became the Christian Sunday, sacred to Jesus. (March, 1894, p. 809)

p 3 -- In 1895, J. F. Snyder of Bloomington, IL, wrote Cardinal Gibbons asking if the claims of the Catholic Church that had been appearing in their publications regarding the change of the Sabbath could be considered "as a mark of her power." Replying through his Chancellor, the Cardinal responded: Of course the Catholic Church claims that the change was her act. It could not have been otherwise, as none in those days would have dreamed of doing anything in matters spiritual and ecclesiastical and religious without her. And the act is a mark of her ecclesiastical power and authority in religious matters. (See Facts of Faith, pp. 292-293)

Finally in 1889, Father Enright is again heard from. From Kansas City MO, on June 16, he penned this offer - "I hereby offer $1,000, to anyone who can prove to me from the Bible alone, that I am bound under pain of grievous sin, to keep Sunday holy."

It was God's plan and purpose that in the giving of, "the loud cry" it would move forward "not so much by argument as by the deep conviction of the Spirit of God." (SP, IV, p. 430) The arguments were to have been presented, and the seed sown. Here we see that during this period when "the loud cry" was beginning under the presentation of the message of righteousness by faith, God was taking care of the arguments, by causing the very one's who had altered His Holy Sabbath day to confess to their deed in no uncertain terms. This could have aroused sincere, though misguided Protestants, who claimed to hold to the Bible and the Bible only, to reassess their position. TOP

For ten years from 1891 - 1901, God waited for his people to come into "working order," but all that the leadership of the church did was to assent to the light given. "No special change was made to bring about such a condition of things that the power of God could be revealed among His people." (E. G. White, 1901 General Conference Session, See Bulletin, p. 23) Sorrowfully, in 1903, the servant of the Lord told the delegates to the General Conference session - "I know that if the people of God had preserved a living connection with Him, if they had obeyed His word, they could today be in the heavenly Canaan." (Evangelism, p. 694) The light of the glory of that other angel faded away; the power of the Spirit was withdrawn, and Israel headed back into the "wilderness." In 1901, Ellen G. White wrote to Dr. P. T. Magan suggesting - "We may have to stay here in this world because of insubordination many more years, as did the children of Israel , but for Christ's sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action." (M-184-1901)

This situation presents us with some very critical questions. When are we to know when the "many more years" are up, and that God is setting His hand the second time to recover the remnant of His people? How will the prophecies concerning "the image to the beast" and "the national apostasy to be followed by national ruin" be fulfilled? It should be obvious to any student of current events, that the present day America is not the America of the final decade of the 19th century. Many, if not all the factors, which dominated the scene from 1890-1900, have changed. From a predominently Protestant society, we now have become a pluralistic America - Protestant, Catholic, and Jewish. The moral

p 4 -- issues which the religious community consider central today - abortion, homosexuality, prayer in the public school, for examples - are not the temperance and Sunday sacredness issues of the 1890's. This is not saying that the Sabbath question could not, or will not become central again, but it is suggesting that when it does come to the fore, it will not come as it did in the period between 1890 and 1900.

Israel of old rebelled against God at Kadesh-Barnea, and God declared that they would know the "altering of [His] purpose." (Numbers 14:34 margin) "Many more years" elapsed before Israel again approached the borders of Canaan. What if Israel had gone into the Promised Land at Kadesh-Barnea? The reading of the books of Joshua and Judges would have been vastly different from that which we now read in those books. Moses would have led the children of Israel into the land. The fear of the nations resulting from the deliverance from the land of Egypt would have been sharp and keen. The human mind fails in considering what might have been! However, we cannot long dwell upon what might have been had our spiritual forefathers responded to the purposes of God in the 1890's, but we need to consider carefully, what now is taking place which is fulfilling the prophecies, lest in our nit-picking demands that the details must be fulfilled now as they would have been fulfilled then, the door of mercy shall close upon us and we still be looking for something to be fulfilled.

"MANY MORE YEARS" -- The statement which the servant of the Lord wrote in 1892 that "the time of test is just before us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ" (R&H, Nov. 27, 1892) brings us face to face with a problem of major proportions. The credibility of Ellen G. White, as a prophetess, is at stake, for it is obvious, or at least should be, that the latter rain which was to accompany the "loud cry" (TM, p. 92) did not fall. The "time of test" did not materialize. The "why" of this experience is the focal point around which the controversy over righteousness by faith has been swirling during the past two decades. What happened during the last decade of the 19th century is the basis of the research manuscript - 1888 Re-Examined - by Elders R. J. Wieland, and D. K. Short, and books released from the denominational presses such as A. V. Olson's - From Crisis to Victory 1888-1901.

Ellen G. White gave her own explanation at the General Conference of 1901. After the Chair declared the conference formally opened, Sr. White came forward and said: I feel a special interest in the movements and decisions that shall be made at this conference regarding things that should have been done years ago, and especially ten years ago, when we were assembled in Conference, and the Spirit and power of God came into our meeting, testifying that God was ready to work for His people if they would come into working order.

[Now ten years prior was 1891, and coincides with the date 1892, when the statement regarding the "time of test" was given.]

p 5 -- She continued: The brethren assented to the light God had given, but there were those connected with our institutions, espcially with the Review and Herald office and the [General] Conference, who brought in elements of unbelief, so that the light that was given was not acted upon. It was assented to, but no special change was made to bring about a condition of things that the power of God could be revealed among His people. . .

Year after year the same acknowledgment was made, but the principles which exalt a people were not woven into the work. (GC Bulletin, 1901, p. 23)

[Those who put forth the idea that the message of 1888 was "rejected" will have to face the statement that Ellen G. White made in 1901, that it was "assented to." There was acknowledgment made of the message, but unbelief on the part of the leadership kept it from being acted upon. God was calling for the church to come into more than "a doctrinal understanding." It was rather to come into "a working order." This aspect of the 1888 Message has not been explored as it should be. The confrontation over this issue of the message of righteousness by faith will be much more severe than the doctrinal confrontation has ever been.]

Certain changes involving "the working order" were made at the 1901 General Conference Session, however "thorough work" (8T:106) was not done, and the foreward steps taken were reversed at the 1903 Session. It is against this backdrop that Ellen G. White wrote to Dr. P. T. Magan that oft repeated statement that "we may have to stay in this world because of insubordination many more years." Do keep in mind that it was not insubordination regarding the doctrinal content of the message - that was assented to - but it was insubordination regarding the "working order," or as Elder E. J. Waggoner stated it at the 1903 Session - "truth, as to administration." (1903 GC Bulletin, p. 149)

In the letter to Magan of what might take place - and it has taken place - there is a suggestion made relating the experience of the Church at that time (1901), and the children of Israel at Kadesh-Barnea. (See full statement, p. 3) This has led to the development of a type and antitype between the Exodus and Advent Movement. There are many good lessons to be learned from such a typology, but tragically, it has been perverted to sustain the very "insubordination" which caused our wilderness wanderings.

Regardless of how we try to explain what has happened, we need to seek an answer as to when God again began unrolling the prophetic scroll. Of all the chapters in the book of Revelation which have a direct bearing on the experience of God's people here in America, and ultimately upon all peoples of every nation on the globe, it is the 13th Chapter. The second "beast" having two horns like a lamb is to speak as a dragon. (Rev. 13:11) When will it begin to so speak? We are told that it will exercise all the power of the first beast before it and cause the earth and them that dwell therein to "worship the first beast, whose deadly wound was healed." (Rev. 13:12) It will suggest to those dwelling on the earth that "they should make an image to the beast, which had a wound by the sword,and

p 6 -- did live." (verse 14) Not until "the healing of the wound" could these prophecies begin to transpire. Only when the "beast" again began to "live" would the second beast begin to speak as a "dragon." In 1929, with the signing of the Concordant between Mussolini, and the Papal Secretary of State, the Pope was no longer a "prisoner of the Vatican," but emerged as a world figure among the rulers of the earth. Almost immediately the President of the United States, Franklin D. Roosevelt, appointed Myron C. Taylor as his personal ambassador to the Vatican State. Once more the scroll of prophecy began to unroll! And with the fulfillment, we reached what could be termed the "end-time zone" of human history. TOP

NATIONAL APOSTASY -- Three statements linking "national apostasy" with "national ruin" appeared from the pen of Ellen G. White between 1888 and 1893. Two are to be found in the Review and Herald (Dec. 18, 1888; May 2, 1893) The third statement appeared in the Daily Bulletin of the General Conference for 1891 (April 13.) The first statement in the Review & Herald associated "national apostasy" and "national ruin" with "laws" enacted by "legislative councils" which "bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bring oppressive power to bear against those who keep the seventh-day Sabbath." As we noted in the first essay of this thought paper, this very well might have been. State officials using laws enacted by their legislatures did begin such oppressive measures against Sabbath keepers. But this phase of history took the same road as did the commencement of the "loud cry" and "the time of test."

The second statement given before the 1891 General Conference Session notes the specific act on the national level which will mark "the national apostasy." It reads: It is as the time of national apostasy, when, acting on the policy of Satan, the rulers of the land will rank themselves on the side of the man of sin - it is then the measure of guilt is full; the national apostasy is the signal for national ruin. (p. 259)

The third statement from the 1893 Review & Herald gives the public reaction which will be associated with the event. It states - "The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full ..."

The final months of this past year - 1979 - saw the fulfillment of these last two prophecies. To the shores of America came the reigning pontiff of the Roman Catholic Church. At a reception given for Pope John Paul II at the White House attended by the judiciary, members of Congress, the Cabinet, and other political figures, President Carter stated: I welcome you to the White House the symbolic home of all our people.

p 7 -- On behalf of every American of every faith I also welcome you to our nation's heart. God bless you for coming to our country. We are proud to have you here. (RNS, Oct. 8, 1979, Sec 1, p. 1)

This was the first time not only that a pope had visited the White House, but the first time in modern history that any pope has called on a governmental leader anywhere. The Papacy considers itself above the State, and therefore, the officers of the State must come to the Pope. However, on this occasion, the Pontiff stepped down from his "throne" and extended his hand to a Protestant head of the American nation, and that President grasped it! This is most significant. The handclasp has been fully consumated on the part of both Catholicism and Protestantism.

At the time of the reception, the Pope and President Carter spent two hours in private talks. Of this meeting it was voiced: Even the private meeting between Pope John Paul II and President Jimmy Carter, a born-again Southern Baptist, was interpreted as having deep significant religious meaning. David Tracy, a Catholic theologian at the University of Chicago Divinity School, said of that historic meeting in the White House: "I think there is a symbolic significance for the acceptance and contribution of Catholics in this country as a whole, as well as a disticntly ecumenical flavor of American Christianity. It is an unusual and good gesture by the Preisdent, who is himself a deeply religious man." (Christianity Today, Nov. 2, 1979, pp. 64-65)

Jesuit, Robert A Graham, a RNS Rome correspondent, wrote prior to the arrival of John Paul II to the United States on what could be expected from this visit. He compared and contrasted the visit of Pope Paul VI to the United Nations in 1965 with the impact that John Paul II would make on America. In a RNS release Jesuit Graham wrote: While Pope Paul VI was invited to and by the United Nations, spending hardly a day in this country, Pope John Paul is visiting not only New York, Boston, Chicago, and Des Moines, Iowa, but also the nation's capital, Washington, D. C. At this latter stop, in addition to celebrating the liturgy on The Mall, under the shadow of the Capitol, he will be received by the President of the United States in the White House.

At the time of Pope Paul's United Nations visit and his address before the assembly of the representatives of the world's governments, it was observed by many that such a spectacle would have been unthinkable in former times, at the old League of Nations. Rabid anti-clericalism would have ruled out such a possibility. But times change, and men and ideas change too. Thanks to the quiet persistance and vision of the Buddhist U. N. Secretary General U Thant, the way was cleared. Everyone showed up at the U. N. General Assembly Hall to hear Pope Paul, including the Soviet bloc. Only the (Maoist) delegation of Albania was conspicuous by its absence.

That the new pope now not only addresses the United Nations but also

p 8 -- makes a liturgical appearance in the heart of Washington and even penetrates the White House shows graphically how far along world opinion and above all American opinion has moved. There was a time when no Catholic could anticipate becoming president because of the deeply rooted conviction of the then dominant Protestant establishment, in line with good old English "no popery," that with a Catholic in the White House, the Pope of Rome would come and take up residence there himself.

It is one of the ironies of history that this old taboo comes to a crashing end in the Presidency of a Georgia Baptist. (RNS, September 21, 1979, pp. 3-4)

Not only was political America, through a so-called "born-again" Southern Baptist President clasping the hand of the "man of sin" but religious America was also speaking. The evangelistic voice of Protestantism - Billy Graham - was quoted in Time as stating: No other man in the world today could attract as much attention on moral or spiritual subjects as John Paul. He is articulating what Catholic and Protestant churches have traditionally held, the moral values of the Ten Commandments and the Sermon on the Mount. The country is responding in a magnificent way. It shows there's a great spiritual hunger. The Pope has reached millions of Protestants. The organized ecumenical movement seems to be on the back burner and ecumenicity is now taking place where Roman Catholics and Protestants share beliefs in matters like the Virgin Birth and the Resurrection of Christ.(October 15, 1979, p. 34)

Prior to the Pope's arrival, the Billy Graham Evangelistic Association released to the press, Mr. Graham's assessment of the papal visit. It read in part: The visit of Pope John Paul II to the United States is an event of great significance not only for Roman Catholics, but for all Americans - - as well as the world. His uncompromising moral stand and his warm personality has won him the admiration of many from different religious backgrounds . . .

The pope's visit comes at a critical time in our world. All around us there are signs of confusion and fear about the future. As a world, we seem to have lost our way, and are groping blindly for answers to the complex dilemmas we face. But the basic need of our world is spiritual, and only spiritual and moral answers can give us the direction we need. In the short time he has been pope, John Paul II has become the moral leader of the world. (RNS, 9/27/79)

While the visit of the Roman Pontiff was not without protest from groups advocating various social reforms contrary to the papal stand, a reporter from Christianity Today observed that "the sheer magnitude of this present-day symbol of Christ and modern successor of Peter, plus his influence over more than 700 million Catholics worldwide, is awe-inspiring to many people despite personal thoughts or feelings about the papacy." (op. cit., p. 64) A nun of the Sisters

p 9 -- of Mercy, Mary Ann Walsh, staff writer for a Diocesan weekly, served as correspondent for RNS to cover the papal visit. She filed a story from Albany, NY, sumarizing her coverage. She wrote: We read thousands of signs along the miles of motorcade. "We love you, John Paul ll," "You Don't Have to be Catholic to Love John Paul," written inside a Star of David, "Wow, What a Pope!" The crowds waved at the pope. They waved flags -- papal flags, Polish flags, Italian flags. They waved handkerchiefs and they waved babies. In hopes that he would stop, they sang, they danced, they offered flowers, they prayed that he'd run out of gas ...

I was stunned by Pope John Paul's display of power. He controlled the masses. With a wave of his hand, he roused them; with another wave, silenced them. ''Never," I thought, "would I want to see such power in anyone else but the vicar of Christ on earth." It was awesome. It was charismatic, and though I prefer to speak in understatement I had to say I believe he will be seen as the greatest figure of the 20th century. (RNS, Oct. 8, 1979, Sec. 1, pp. 8-9)

Truly in these evaluations, we see fulfilled not only the blasphemy prophesied in Revelation 13, but also the fact that all the world was to "wonder" after the beast, following the healing of the "deadly wound." (Rev. 13:3) The Greek for wonder - qaumazw - means - "to regard with admiration." When since 1929 has such a display of "admiration" been seen as in the papal visit to America!

How much more do we need to see, hear, and read before we come to realize the prophecy of Revelation 13 has been fulfilled in a way to signalize the final period of the end-time zone of human history, and the fulfilment of the conditions which mark "national apostasy" - the people surrendering Protestantism, giving countenance to popery, plus the "rulers" of the national government ranking themselves on the side of the man of sin? To the vast multitudes which assembled to see the Pope conduct the blasphemous mass in various cities of America, including the Capital itself, the Pope extended his blessing. It was also given at his reception in the White House. "At the conclusion of the reception, the pope surprised the audience by saying, 'The pope wants to bless you -- with the permission of the President of the United States.'" (RNS, Oct. 8, 1979, Sec. 1, p. 2) The significance of this papal visit has not been readily perceived by the onlookers - whether present, or before the TV screen. The pope during his visit did not voice various doctrines which separate Catholics, and Protestants; he implied them by "unspoken gestures and symbols. These included the impartation of the life of Christ through the Eurcharist and the shortening of sentence to Purgatory through the Papal blessing directed at the crowds." (Christianity Today, Nov. 2, 1979, p. 69) (Did you get your stay in purgatory shortened by receiving this "blessing" while seated before your TV?)

National apostasy is to be followed by national ruin. Within a month following the handclasp in the White House, the United States has been confronted by the most humiliating experiences in its 200 year history by events in Iran, Pakistan, and Lybia. What more lies ahead only time will tell. Surely the events of the near future will come upon us "with blinding force." (Letter 26, 1903) Would Jesus say to us as he did to the Pharisees of old - "Ye hypocrites, ye know how to interpret the face of the earth and the heaven; but how is it that ye know

p 10 -- not how to interpret this time?" (Luke 12:56 RV)

SIGNS OF THE TRENDS OF MORE THAN PASSING INTEREST -- When Pope Paul VI spoke before the United Nations in 1965, Robert A. Graham noted that it was observed by many at that time "such a spectacle would have been unthinkable in former times, at the old League of Nations." (See p. 7) The Jesuit Graham, then gave as the reason for this change - "the quiet persistence and vision of the Buddhist U. N. Secretary General, U. Thant." In September, 1979, a remarkable "reciprocity" took place. At the Roman Catholic cathedral (St Patrick's) in New York, Catholic, Protestant, Jewish, and Buddhist representatives joined in an "interfaith service" welcoming the Dalai Lama, exalted leader of Tibetan Buddhism, as he began his first visit to the United States. This interfaith service included the blowing of Tibetan ceremonial horns during the procession and the Buddhist chants.

Speaking at the service, the Dalai Lama stated that only "through compassion, through love, is it possible to become a truly human family." In extending the welcome of New York's religious leaders, Cardinal Terence Cooke, the Roman Catholic Archbishop of New York, stated - "We who pray together here tonight do not for a moment think of ourselves as members of some one, new, universal religion," but added that the developments that have led to multi-faith services constitute a "dramatic movement of the Spirit" in the modern age. Before reading a Scripture lesson from I Corinthians 13, Mr. Carl Flemister, a Black American Baptist leader, asked everyone in the huge cathedral to touch someone else as they listened. "Cardinal Cooke and the Dalai Lama joined right hands as they sat together before the throng." (RNS, Sept. 6, 1979, pp. 6-7)

SOMETHING TO THINK ABOUT -- The man in the White House who clasped the outstreched hand of the Man of sin, said - "In 1967, I had a profound religious experience that changed my life." (Oroville [CA] Mercury Register, May 7, 1978) Who has been ordering the events of the nations since 1967? Read Luke 21:24. What is "the Spirit" to which Cardinal Cooke alludes in welcoming the Dalai Lama? Read Rev. 16:13-14. --- (1980 Jan) --- End --- TOP

1980 Feb -- XIII - 2(80) -- THE END -- A recent church publication advertised the book - The End. What caught my eye in the advertisement was the fact this book which is subtitled as the "unique voice of Adventists about the return of Jesus" would explain among other objectives "how to relate the modern nation of Israel to last-day prophecy." Its author, Dr. Herbert Douglass, a former associate editor of the Adventist Review, now serves as one of the book editors at the Pacific Press. During the 1974 North American Division Bible Conferences, Dr. Douglass presented a paper in a similar vein - "The Unique Contribution of Adventist Eschatology." In this conference paper, he had specifically stated - "Adventists do not see theological importance in the establishment of the Jewish state in 1948 or the annexation of Old Jerusalem in 1967." (p. 6) I purchased the new book by Douglass, hoping that in the intervening years, and from further study and experiences, some of the "blind spots" in his eschatology would have been removed. In this hope I was to be sadly disappointed.

In this book, Douglass discusses various aspects of what Jesus had to say about the end in Matthew 24 and 25. His special emphasis from these chapters is on the parables Jesus told in regard to the end. In commenting on the "faithful and wise servant," he writes: When probation closes, where local conditions permit, he will be in the field or at the mill fulfilling his earthly responsibilities (Matt. 24:40, 41). The X-ray technician will be in his lab, the teacher in his classroom, the plumber with his pipes, the physician at the bedside, the student with his books, and the mother changing diapers. Discharging our earthly duties, in ways that reflect the glory of the character of God, is the "faithful and wise" servant's primary task. (p. 95)

The message of Christ in Luke is passed by with but brief comment - "Luke's account of Christ's last day predictions adds certain features, such as the distress of nations at the roaring of the sea and waves, and men's hearts fainting with fear and foreboding regarding world events. Luke 21:25-27'' (p.119) Luke's presentation does add certain features not found in Matthew or Mark, but these Douglass chooses to ignore, even though this book is to help explain "how to relate the modern nation of Israel to last-day prophecy." It is in Luke 21 that we have the specific relating of Jerusalem to last day events. Surely Douglass is aware of what the servant of the Lord wrote on this point. She stated: In the twenty-first chapter of Luke Christ foretold what was to come

p 2 -- upon Jerusalem, and with it He connected the scenes which were to take place in the history of this world just prior to the coming of the Son of man in the clouds of heaven with power and great glory. (Counsels to Writers and Editors, pp. 23-24)

Here is an incredible thing. Douglass is an editor and a writer. He professes great veneration for the writings of Ellen G. White. In this present book, over fifty percent of the 240 plus footnote references are to her writings. Yet in this work written about "the unique voice of Adventists about the return of Jesus," and one that has been billed as an explanation of "how to relate the modern nation of Israel to last-day prophecy," this reference from a book compiled for editors and writers is passed over. Let us examine it once again.

It is remarkable that the servant of the Lord did not say - "In Matthew 24, in Mark 13, and in Luke 21" - No, - she singled out only Luke 21, and declared the events related to Jerusalem as cited in Luke would be connected with the very final scenes of this world's history. And the only event in Luke, not found in either Matthew or Mark, concerning Jerusalem is that "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles [nations] be fulfilled." (Luke 21:24) No rationalization, quibbling, or introduction of the charge of "futurism" can alter the fact that in 1967 this prophecy was fulfilled. The evidence is too overwhelming to deny. Thus for Adventist editors and writers to declare that Adventists "do not see theological importance" in this event is to bury their own heads in the sand, and to seek to have the laity to do the same.

A section of the book - The End - is devoted to the "Transition from Jewish Nation to Christian Church." (pp. 62-64) It shows that the Church superceded the nation of Israel in the plans and purposes of God as His special people. This is true and valid. The nation of Israel is no longer the chosen nation under God, nor Jerusalem, the city of the Great King. Nor will it ever be again! But Jesus Himself gave a sign concerning the city which was to take place after it was no longer the place of the Divine Presence, which if the Christians had not heeded would have caused them to have perished in the destruction of the city of Jerusalem in 70 AD. The early Church could have taken the same line of reasoning as used by Douglass. They could have said - "Since the nation of Israel is no longer the nation of God, nor the city, the place of His presence, we see no significance in anything that will take place in the history of the city. Events in the history of Jerusalem have no prophetic importance to us." What would have happened in AD 66 had the early Church assumed such a theological posture?

While it is true that the sacred temple was devoid of the Divine Presence following the crucfixion of Jesus, and the "times of the Jewish church" were fulfilled in 34 AD, and Jerusalem desolated in 70 AD, yet the Bible teaches clearly and plainly that certain happenings in regard to Jerusalem - historical in nature - do have significance for the people of God. This is reinforced by the statement from the pen of Ellen G. White found in Counsels to Writers and Editors. The first as noted above had to do with the early Christian Church (AD 66-70). The fulfillment of "the times of the Gentiles" or nations (AD 1967) speaks to us, and yet another event in the history of Jerusalem (Daniel 11:45-12:1) will signal the imminent close of all human probation. This latter fact needs further study and explanation.

p 3 -- We have recognized "the standing up of Michael" (See Dan. 12:1) as a Biblical phrase for the cessation of the priestly ministry of Jesus, and the beginning of His assumption of Kingly power over the kingdoms of this world. (See Rev. 11:15) But Michael stands up at a specific time, - "at that time." This "time" is when a certain "he" plants "the tabernacles of his palace between the seas in the glorious holy mountain." (Dan. 11:45) This holy mountain is Jerusalem. (Dan. 9:16) Thus by noting carefully the prophecies of Jesus, we can look for a series of events leading up to the close of probation. Jesus Himself directed us to note happenings connected with the history of the once favored city. But if we choose to ignore this, will the prophecy of Daniel have any meaning for us? If we see no significance in the event of 1948, when Israel became a nation - "Coming events cast their shadows before" (DA, p. 636) - or in 1967, when Jerusalem was no longer under the control of the Gentiles, thus fulfilling Luke 21: 24, will we see anything unusual when the "he" of Daniel 11:45 plants the tabernacles of his palace in the glorious holy mountain?

We need to take more than a passing thought to this warning: Before His crucifixion, the Saviour explained to His disciples that He was to be put to death, and to rise again from the tomb; and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unprepared. (Great Controversy, p. 594)

What is tragic is that an editor among the professed people of God is doing the work of Satan by seeking to "catch" away any impression that would make the laity wise unto salvation, and leave them thinking that merely continuing in the round of daily occupational pursuits is a satisfactory preparation for the time of trouble and the close of probation. (Reread quotes from The End on page 1, of this thought paper.)

In another section of the book - The End - Douglass seeks to explain his assertion that there is no "prophetic significance" to the role of Israel, or Jerusalem in last-day events, by noting - "The hermeneutical principle of conditional prophecy spares the biblical student from misunderstanding the role of modern Israel in the fulfillment of last-day prophecies." (p. 63) In support of this principle of Biblical interpretation, the author marshalls an impressive array of evidence. In this I fully agree, but does this prove his point? No, for though Israel is no longer the chosen people of God, and the promises made to them were conditional on their obedience to God's covenant with them - which they did not

p 4 -- keep - nevertheless, Jesus and as Michael (Dan. 10:21) declared plainly that certain events in the history of this once favored people would be signs of the end, and warnings to God's true people. But Douglass wishes to make an exception to the rule which he seeks to use to mitigate what Jesus said. Quoting that "it should be remembered that the promises and threatenings of God are alike conditional," (SM, bk i, p. 67) as "the principle of conditional prophecy" (The End, p. 60), Douglass applies this to all peoples, nations, and churches, except the hierarchy and the corporate body of the Seventh-day Adventist Church. After using this principle to negate any connection between the nation of Israel and the end-time events, he introduces a "correlate to the concept of conditional prophecy" so as to avoid a universal application of this principle. And this is done even in the light of what has been written concerning the acted parable of Christ in cursing the fig tree: - "The warning is for all time. Christ's act in cursing the tree which His own power had created, stands as a warning to all churches [no exceptions given] and to all Christians." (DA, p. 584) TOP

Douglass calls his "correlate to the concept of conditional prophecy" - the "harvest principle." He explains in the simplest of terms that this principle means - "God will wait." (p. 65) And it is true - "God waited in the days of Noah, while the ark was a preparing." (I Peter 3:20) But it is equally as true that God said "My Spirit shall not always strive with man, ..." (Gen. 6:3) This "correlate" must be balanced against the fact that God is willing to wait. In his book, Douglass has not taken into account this factor even though there is abundant evidence in both the Bible and the Spirit of Prophecy to indicate that while God has waited "many more years" than was necessary for Him to wait, He will not continue to wait forever for His professed people to get ready.

In Ezekiel 9, God is pictured as having been seated in the midst of the "cherubim." He arises out of His place, and goes to the "threshold of the house" to give directions to the angel with a writer's inkhorn who is standing by the brazen altar. (vers. 2-3) He orders this angel into "the city" to set a mark upon "the foreheads of the men that sigh and cry for all the abominations that be done in the midst thereof." (verse 4) This chapter is but one "vision" of the "visions of God" given to Ezekiel which cover chapters eight through eleven. The whole picture is the portrayal of God acting; He is no longer waiting. God orders the falling of the "latter rain" symbolized as "coals of fire" from off the altar of His presence. (Eze. 10:2;5-7) It is God who meets the "princes of the people" "the men that devise mischief and give wicked counsel" - at the East Gate, and confronts them as to what group constitute the true people of God. (Eze. 10:18-19; 11:1-7, 15) The final picture is that "the glory of the Lord went up from the midst of the city." (11:23)

This prophecy of Ezekiel is referred to twice in the Spirit of Prophecy in a setting of a time sequence of last day events. Describing not a "global" mission as the final objective as does Douglass in his book (p. 78), the servant of the Lord speaks of "the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God." (3T:266) This closing work is connected with Ezekiel 9, and is described as "the last work." We are told - "Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those 'that sigh and cry for all the abominations that be done' in the church." (3T:267) Let it be understood that to the church

p 5 -- was committed a "global mission," but when God arises from "the cherub, whereupon He was" the emphasis changes to "the closing work for the church" - a need which the hierarchy with its editors and writers are reluctant to admit.

The timing of this change of emphasis is given in another testimony. After quoting from Ezekiel 9:1-6, Ellen G. White writes - "Jesus is about to leave the mercyseat of the heavenly sanctuary, to put on garments of vengeance." (5T: 207-208). While God arises from the "Judgment" and orders a change of emphasis, Jesus remains at the mercy-seat but a little longer. A careful study of 5T: 208 pinpoints the time of the events of Ezekiel 9, with the prophecy of Jesus in Luke 21:24 to which we are encouraged to study in Counsels to Writers and Editors. (pp. 23-24). For the reader, who is desirous of some thoughtful study, I would suggest the following points to be noted. First carefully re-read Ezekiel 9. Ask yourself the question - Are the "nations" of earth the subject of this chapter? Then read page 208 of Volume 5 of the Testimonies for the Church. Observe the paragraph which begins - "With unerring accuracy. . ." What is the subject of this paragraph? Ask yourself - To whom does the "their" refer in the final sentence - "There is no more pleading of mercy in their behalf." Then read carefully, thoughtfully, and prayerfully, the first sentence in the next paragraph - "The prophet [Ezekiel], looking down the ages, had this time presented before his vision." There is a "time" in God's dealings with the nations, which coincides with His action of taking things into His own hands. He will wait no longer. "The closing work for the church" begins. Ezekiel 9, and the "inspired comments" must be placed into any "computer" which seeks to set before the professed people of God - the End. This has not been done by Douglass.

In discussing "the principle of conditional prophecy" in chapter four of the book - The End - Douglass makes a very interesting observation: "Although God promised a second chance to Israel after their failure leading up to the Babylonian captivity, He promised no third chance to them after they rejected the apostolic message in the first century." (p. 62) Based on Christ's Object Lessons (pp. 214, 216) the time of the final opportunity for the Jewish nation could be noted as "the witness during the 70th Week of Daniel 9 through Christ and His Apostles which climaxed in the stoning of Stephen in AD 34." It was the "generation of the 70th Week" which determined the fate of the Jewish Church. But this concept of no "third chance" applies with equal force to "spiritual Israel" of today - "God's professed people." They were given one chance in 1888-1901, and a second opportunity was afforded them in the revival of the 1888 Message 1924-1950. The history following 1950 tells all too well what we did with our second chance. It necessitated God arising from "the cheribim, whereupon He was" and ordering "the closing work for the church." He has told us when He did so. We have chosen to ignore this sign. The early Christians did not ignore their sign in AD 66.

While in 1948 the establishment of the State of Israel fulfilled no prophecy, it did foreshadow coming events, both in the history of nations, and in the history of God's professed people. But in 1967, with the control of Jerusalem once more in Jewish hands, prophecy was indeed fulfilled. God spoke, and His "professed people" have refused to hear. Faith - righteousness by faith - comes by hearing, and hearing the word of God. (Rom. 10:17) Truly, this is a "faithless" generation. And sadly - The End - adds to this faithlessness.

p 6 -- ONE ORDAINED MINISTER'S REPONSE TO BACCHIOCCHI'S ADVERTISEMENT IN CHRISTIANITY TODAY -- "The thing that really struck me as I read over the comments of the men who are helping Bacchiocchi sell his book was the little paragraph at the bottom.

"When one thinks back some 400 years to the days of Dr. Martin Luther and his break from the great Roman Church, we see a man of learning, a man who had been trained for the priesthood, a man who could identify with the system, however, a man with an open mind. Yet, with all of this, Martin Luther stood for what he believed and became a 'separated brother' from the 'Mother Church.'

"It does seem strange that 400 years later, from the Church that is called to continue the arrested Protestant reformation comes a man who goes back to sit at the feet of those Luther broke away from. But this man is accepted and becomes, according to Christianity Today's advertisement the first 'separated brother' to earn a doctoratus at the Pontifical Gregorian University in Rome. How could it be that a Seventh-day Adventist would return to help heal a wound that cost her so many of her children so many years ago. Luther broke away; Bacchiocchi returns. The sad part, however, is that Bacchiocchi didn't stay in Rome. After receiving the gold medal from Pope Paul VI for his 'academic distinction' he is received with open arms into the very heart of Adventist education.

"All one has to do is read the comments by the men in Christianity Today, Nov. 16, 1979, p. 44, and you will know that the book could not teach the unique doctrine of the Sabbath day as taught and understood by the early leaders of the SDA Church, for God's message is not a smooth or acceptable message for most."

Excerpts from a letter received here at the office, along with the ''ad'' which appears below:

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CHRISTIANITY TODAY

p 7 -- PACIFIC UNION RECORDER Dec. 17, 1979 -- Teacher Given Leave to Prepare Doctrinal Statement --
by -- J. W. Cassell, President, Pacific Union College

Some administrative decisions of the Church are of interest to the membership at large. When there is a possibility that these decisions may be misinterpreted or misunderstood it is desirable, and necessary to the unity of the Church, that an informational statement be issued. A recent decision by one of the educational institutions of the Church impacts on two world divisions and seems to require such a statement.

The board of trustees of Pacific Union College, after consulting with representatives of the General Conference and the Australasian Division, has voted to give Dr. Desmond Ford, a visiting professor from the Australasian Division, a leave of absence with salary to provide him an opportunity to devote his full time to continued research and preparation of a documented statement on the topic of the sanctuary and related issues.

This board action was the result of a public presentation by Dr. Ford on the subject of the investigative judgement in a meeting of the Association of Adventist Forums held on the campus of Pacific Union College October 27, 1979, in which he took issue with basic theological positions held by the Seventh-day Adventist Church.

During this leave of absence, Dr. Ford will be located in the Washington, D.C., area where the resources of the General Conference Archives, the Ellen G. White Estate, and the Biblical Research Institute will be available to him. Provision will be made for Dr. Ford to consult in Washington with other theologians of the Church.

In harmony with the Church Manual, Dr. Ford's documented statement will be reviewed by Biblical scholars and administrative leaders of the Church in the summer of 1980.

An Identical Statement appeared in the Adventist Review, December 20, 1979, p. 23 over the name of Elder C. 0. Franz, Secretary of the General Conference. This indicates complete concurrence between the Board of Trustees of Pacific Union College and the General Conference as suggested in this article. Such a mutual report spreads the accountability for the results that might follow the action taken. TOP

OBSERVATIONS ON ACTION TAKEN REGARDING DR. DESMOND FORD -- In the above report of the action taken by the Pacific Union College Board, it is stated to be in harmony with the Church Manual, but no page reference is given. However, the Church Manual does state in the section entitled - ''Reasons for Which Members Shall Be Disciplined'' (page varies with year of edition): Among the grievous sins for which members shall be subject to church discipline are the following:

1. Denial of faith in the fundamentals of the gospel and in the cardinal doctrines of the church or teaching doctrines contrary to the same.

It is admitted in the action of the College Board, Dr. Ford at a meeting on the

p 8 -- campus of the college "took issue with basic theological positions held by the Seventh-day Adventist Church." And the Church Manual outlines the due process to be followed in such a situation. This has not been done in the case of Dr. Ford. He has been made a special case and taken out of the hands of the local church of which he is a member. Why?

Further the statement indicates that during the leave of absence, Dr. Ford will still be paid by the sacred tithe. He will also be given free and unlimited access to "the resources of the General Conference Archives, the Ellen G. White Estate, and the Biblical Research Institute." What other avowed enemy of basic Adventism than Walter Martin, during the Seventh-day Adventist Evangelical Conferences of 1955-1956, has been given such a privilege. Let a concerned layperson, or a concerned minister of the Church ask for this opportunity, and note what response they would receive from the powers that be. But here is a man who is declared by formal action of the Board of Pacific Union College, and concurred in by the hierarchy of the Church, to be at variance with "basic theological positions" given this privilege.

Was Elder M. L. Andreasen given this privilege? And Andreasen was merely seeking to defend the historic faith of the Church against the inroads being made by the apostates who were involved in the book - Questions on Doctrine. What about Elder David Bauer, and others that could be named who have taken issue with apostasy in high places? Were they granted a leave of absence with pay, and full access to the "resources" of the Church from which to prepare a paper in defense of the faith once delivered to this people? Why this double standard? Why is the leadership of the Church deferring to an admitted apostate from "basic" Adventist doctrine, and giving him the full ''resources'' of the Church - finance and otherwise to substantiate his heresy, when in times past this same leadership has taken an inhumane and un-Christlike attitude and position toward those who have merely sought to uphold the faith committed to this people in 1844, and re-emphasized in 1888?

These questions demand an answer. We suggest some possible answers for your consideration. The actual decision in regard to what Dr. Ford is teaching has been postponed beyond the next General Conference Session to be held in Dallas, Texas, in April, 1980. It will not be until in the summer following the session that whatever Dr. Ford presents to the "administrative leaders" will be reviewed. This assures - so the hierarchy hopes - no introduction of controversial doctrinal matters before the General Conference in session. Only the General Conference in session can alter the doctrines of the Church. However, since the Evangelical conferences in 1955-1956, the doctrines of the Church have been altered by merely publishing books with the endorsement of "The Editorial Committee" as was done in the case of Questions on Doctrine, or carrying the imprimatur of "the first'' minister of the Church, as was done with Movement of Destiny. It will be most interesting to see what Wilson will do, if his interim appointment as "first minster" of the Church is extended to a full term by the delegates.

It must not be forgotten that Elder Neal C. Wilson is part and parcel of the apostasy and trends which took place in the Church during the Pierson years. In 1967, the officers of the General Conference, including Wilson, invited representatives of the liberal intelligentsia of the Church to meet with them in Washington.

p 9 -- ''The purpose was to discuss possible methods of establishing a cohesive program to provide dialogue between the church leadership and this segement of the laity and to involve the latter more significantly in the activities and concerns of the formal church. The outgrowth of that meeting was an action by the officers of the General Conference (taken at the 1967 Fall Council) to approve the establishment of an organization known as the Association of Adventist Forums." (Spectrum, Winter, 1969, p. 5) This Association through its Forum meetings, and its publication - Spectrum - has questioned various positions of the teachings of the Church including Creationism, and the inspiration and validity of the writings of Ellen G. White. This Association has used the facilities of the Church, and has prospered under its blessing. Dr. Ford - who has been disseminating various apostacies - through books, articles, and appointments to Campmeetings - chose well the place to present his challenge to the sanctuary doctrine of the Church. What he presented from the podium of the Association of Adventist Forums on the campus of Pacific Union College was not just a spur of the moment study, but one which has been developing in Ford's thinking over a period of years. How could Wilson, or the Board of Trustees of the college deal with Ford, when they have placed, either directly, or indirectly by corporate involvement, their approval on what the Association of Adventist Forums stands for? Wilson could not afford to alienate the liberals, nor could he dare countenance Ford in the face of the growing conservative reaction to Ford's theology, and expect to be elected president of the General Conference in Dallas. So the day of reckoning was postponed till after the status quo is firmly established at the curia on the Sligo.

Wilson has another problem. He placed his nihil obstat on the book - Movement of Destiny. As Chairman of the Guiding Committee for this book, he stands in a place of responsibility for what is to be found in this book. (p. 16) This book, like its predecessor - Questions on Doctrine - is filled with double-talk. But Froom is very explicit in certain places regarding the atoning sacrifice on Calvary. He captioned a section - ''Atoning 'Act' Completed on Calvary's Cross.'' (p. 500) Throughout this section, Froom twists and bends the writings of Ellen G. White to support this caption. Her position is very clear and simple - ''Christ's sacrifice in behalf of man was full and complete. The condition of the atonement had been fulfilled.'' (AA, P. 29) Having fulfilled the ''condition,'' Jesus could enter as High Priest into the heavenly sanctuary to make atonement "by means of His own blood."

However, if Froom's position is carried to its ultimate and logical conclusion, there would be no need for Christ to carry on an intercession, or to offer His blood in the sanctuary above. Or would there be any sense in a ''final atonement," or "special atonement'' for ''all who could be benefited by His mediation, and thus cleanse the sanctuary.'' (EW, pp. 251, 253) What more could Christ obtain for us, if He obtained it all on Calvary in ''the Act'' of the Atonement? And all that Ford is doing is carrying to its ultimate the positions upon which Neal Wilson placed his nihil obstat. (A good word, look it up in the Dictionary.) What then can Wilson do, but to recommend that Ford come to Washington, and have free access to the same sources that Froom used, and the opportunity which was afforded Walter Martin.

The compromises in the Evangelical Conferences of 1955-1956 have now come to full fruitage in Dr. Desmond Ford's position on the atonement. The book - Questions

p 10 -- on Doctrine - reads clearly this germination: When, therefore, one hears an Adventist say, or reads in Adventist literature - even in the writings of Ellen G. White - that Christ is making atonement now, it should be understood that we mean that Christ is now making application of the benefits of the sacrificial atonement He made on the cross; that He is making it efficacious for us individually, according to our needs and requests. (pp. 354-355)

While He is our High Priest ministering on our behalf, He is also co-executive with the Father in the government of the universe. How glorious is the thought that the King, who occupies the throne, is also our representative at the court of heaven! This becomes all the more meaningful when we realize that Jesus our surety entered the "holy places," and appeared in the presence of God for us. But it was not with the hope of obtaining something for us at that time, or at some future time. No! He had already obtained it for us on the cross. (p. 381)

Only Christ, the Creator, the one and only God-man, could make a substitutionary atonement for men's transgression. And this Christ did completely, perfectly, and once for all, on Golgotha. (p. 400)

WHEN ONE LAUDS AN INDIVIDUAL AS A MAN FOR ALL SEASONS, SUBCONSCIOUSLY HE IS TELLING YOU SOMETHING. THE PREVAILING WINDS VARY WITH THE SEASONS.

"Never were sadder words penned than the messages of Jeremiah, Ezekiel, and John, depicting the awful fate of God's children who departed from Him. It is infinitely sadder to think of a church of God to whom has come great light and privilege, through whom God has worked mightily in the salvation of souls, turning from her trust, her opportunities, her privileges, from the great message which made her all that she is, and trusting in herself and her own charms, her own riches, her own beauties, in union with the world, go down to destruction. When that time comes God's plea comes not to the church but to each individual alone. 'If any man hear My voice and open the door, I will come in to him, and sup with him, and he with Me.'" --- (1980 Feb) ---End---- TOP

1980 Mar -- XIII - 3(80) -- COMING EVENTS CAST THEIR SHADOWS BEFORE -- In the Adventist Review (January 17, 1980, pp. 8-11), two "Study Documents" were reproduced with the invitation for the laity of the Church to submit their reaction to these statements. This response was to be directed to Elder W. Duncan Eva, a vice-president of the General Conference, who was placed in charge of the project by the hierarchy. It was suggested that these two documents needed to be released together so that the one on "Creation and Re-Creation" could be better understood. The first document - "Revelation and Inspiration of the Bible" - stated well the basis of "thought" inspiration in contrast to "verbal" inspiration. However, one began to wonder why was this essential to a position statement on Creation. Could the hierarchy be seeking to tell the laity that Moses expressed "the thought" that God did create, but that we can interpret his words so as to allow the liberal intelligentsia in the Church their understanding about the age of the material substance of the planet, Earth. A very reliable source has stated to this writer that the director, Dr. Robert H. Brown, of the General Conference sponsored Geoscience Research Institute wants at least four to five millions years between the creation of the material elements of the earth, and the first day of Creation Week. The Study Document on "Creation and Re-Creation" is so worded to allow for just this. It reads: The Bible statement that "the earth was without form and void" when God brought it into existence leads us to believe that God created ail living things on earth and their supporting enviornment during the six literal consecutive days of Creation. (p. 11)

The inquiring mind - or from the viewpoint of the Editor of the Adventist Review, a mind that sees something "sinister" in what appears to be "totally innocent" will ask "why" are these doctrinal statements being released at this time? One possible answer has been supplied by Dr. B. B. Beach, Secretary of the Northern Europe-West Africa Division of the Church. He stated in a talk before a meeting of the Association of Adventist Forums in Ohio, October 6, 1979 that at the coming General Conference Session in Dallas, Texas, in his judgment, there would take place "the most extensive revision of the Church Manual" that has been seen during the eight sessions he has attended in his life time. One of these revisions will concern the Statement of Fundamental Beliefs of the Church. Here are his words:

I notice that there is a whole new section, especially dealing with

p 2 -- the Fundamental Beliefs of the Seventh-day Adventist Church that are being put into the Manual that will be coming up for discussion at the coming Session [1980]. And this is rather significant. Things like a certain paragraph on the Holy Spirit, which is completely new; a paragraph on the Trinity; a paragraph on the Angels, I notice; a paragraph on the Creation and the Fall of man; a paragraph on the Church; a Paragraph on the Lord's Supper; a paragraph on Christian Marriage; a paragraph on the Christian Home and Education. These are all complete new sections, and other sections are being amended by changing a word here and there, mostly improving the language. (From a taped transcription)

In view of this, one must ask - Are those Doctrinal Statements to he used as a basis for the summary statements which are to appear in the revision and enlargement of the Statement of the Fundamental Beliefs of the Seventh-day Adventist Church? And this raises some other questions stemming from our past history. One must keep in mind that the book - Questions on Doctrine - "was designed to begin with the 'Statement of Fundamental Beliefs of the Seventh-day Adventist
Church'" and was "an amplified- statement" of those beliefs. (Adventist Heritage, Vol.4, No.2, p. 44) In the "Introduction" of the book itself, it was stated that "the answers in this volume are an expansion of doctrinal positions contained in that official statement of Fundamental Beliefs." (QOD, p. 9) Will the "revisions" of the Manual contain the heretical expansions and amplifications
as found in Questions on Doctrine along with the other changes? At this point, none but the hierarchy know how far the intended revisions of the Manual will be pushed, but coming events do cast their shadows before!

The issue over Creation is not new - though contrary to the historic position of the Church. In one of the first issues of the thought paper - "Watchman, What of the Night?" - in fact, the fourth issue, April, 1968, we dealt with this problem which had been introduced in an editorial of the Review in 1967, and in the Sabbath School Quarterly for the Juniors in 1968. Since that thought paper is as apropos today as when first written, we reproduce it in full. And interestingly it was entitled - "The Thin Edge of the Wedge." Now the whole "wedge" is being seen! TOP

THE THIN EDGE OF THE WEDGE -- Each Sabbath for about six months, I have been teaching a class composed of Juniors and Earliteens. (Their lesson topics coincide.) The Sabbath School lessons for the first quarter of this year (1968) covered the over-all topic - "Creation and Redemption." Each lesson in the Junior Quarterly is divided into daily assignments. The first lesson was very disturbing. The headings on the daily assignments for the first lesson were as follows: 1
Lesson for Sunday - The Earth Is Created
Lesson for Monday - Creator of Heaven and Heavenly Beings
Lesson for Tuesday - God's Plan Criticized (Rebellion of Lucifer)
Lesson for Wednesday Satan introduces Sin into the Earth
Lesson for Thursday Creation Continues

p 3 -- It is not difficult to note the suggestion what this outline of study contains. God created the elementary mass, and then, the rebellion of Lucifer erupted in heaven. Defeated, Satan was assigned to this earth, and then God continued His creative plans. If this were true, this would leavea.great deal of time between the creation of the basic elements of the earth, and the creation of man on the sixth day. We are told concerning the rebellion in heaven led by Lucifer, that God "bore long" 2 with this angelic leader. The amount of time is not specif ied, but "long" from God's viewpoint is far greater than from the viewpoint of man.

The lesson for the second Sabbath was even more specific on this point. The first question read : ''What was the earth like before Creation?" 3 Genesis 1:2, first half, was given as the answer - And the earth was without form, and void; and darkness was upon the face of the deep." [Compare with Study Document on Creation and Re-Creation, paragraph quoted on p. 1 of this thought paper. Same verse used.] Two questions in the Friday review section emphasized the same thought. The condition of the earth "before Creation" was stated to be without "form" and wrapped with darkness Iike a "swaddling band." 4

Now it is true that the concept was specifically taught in these lessons that God created this mass - the basic elements of the earth. And it was God Who came back and formed the surface features of the earth. The amount of time separating the creation of the mass, and the creation of light on the first day was not given. It was intimated by suggestion through the arrangement of the lesson material.

Why become disturbed over this seemingly little point? It is the thin edge of the wedge. If the idea be true that much time elapsed between the elementary creation and the formation of the earth's surface features, unless God created the "primordial substance" absolutely resistant to all forces, then these elements were acted upon by time and space. Would any changes occur in such a period of time? Is it possible that certain. things that man can observe geologically, which cannot be explained by human reason, could be adjusted into such a period of time? Is this then becoming our "out" to accommodate ourselves to evolutionary processes?

The sad part of this picture is that whiIe the parents were studying in the adult lesson the power of God in the spread of the Gospel in Apostolic times, their children were being exposed to a teaching which opens the door to "evolutionary" processes, and modifies the power of God.

Parents who are consistent readers of the Review & Herald will not be unduly surprised, for a series of articles were written in 1967 advocating this basic theory. 5 The very first paragraph of the editorials states clearly the problem to be discussed. Note this paragraph: One area of current concern, study, and discussion in the church is the seeming conflict between certain observed phenomena in the natural world that appears to indicate a very great age for the surface features of the earth and the living things upon it, and statements in the Bible and the Spirit of Prophecy which limit these phenomena to a relatively few thousand years. One aspect of the problem has to

p 4 -- do with whether the basic substance of the earth as a planet was created on day one of Creation week or immediately prior thereto, or whether our planet existed in a chaotic state before - possibly long before - that momentous first day. Do the Bible and the Spirit of Prophecy have an inspired answer to this problem? 6

The associate editor's conclusions could be summarized briefly as follows: The definition for "earth," "heaven(s)," and "create" as used in Genesis 1:1 would indicate that the surface features of this globe were all that was indicated as far as the Bible is concerned. As to the time of the creation of the elementary substance of our planet, his conclusion was, "The Bible ... does not answer this question." 7 When considering the Spirit of Prophecy statements, the editor drew conclusion in these words: In their Biblical context these statements are not concerned with the origination of the primordial substance of this planet, but with the creative acts specified by the inspired writer of Genesis 1 - the rearrangement of its surface elements into a suitable abode for man and the origination of living things by infusing the element of life into selected aggregations of matter. 8

Now what does the Bible and the Spirit of Prophecy state on this question? First, let us consider the Bible. The fourth commandment from the lips of the Creator Himself reads: For in six days the Lord made heaven and earth, the sea [the primary elements], and all that in them is [the surface features and living forms], and rested the seventh day. 9

If this were all that we had from Inspiration, I would not need to take a great leap of faith to understand that all - primordial substance and living forms in a suitable abode - was the work of God in six literal days.

In considering the light which the Spirit of Prophecy sheds on this topic let us first note the question asked in the editorial concerning what Sr. White had written. After discussing the possible meaning of the words, "earth," and "world" as found in several references quoted, the editor asks: ''Can we know which meaning of 'earth' and 'world' was intended?'' The writer then concluded: "She uses the words, 'earth' and 'creation' in the same sense In which the Bible writer uses them - of shaping of land, sea, and sky and their myriad forms of life during the six days of Creation week." 10

Is there a clear-cut statement in the Spirit of Prophecy as to the meaning of "world" as differentiated from "earth"? And in the same connection is there a time specified as to how long ago this "world" was created? Also is the Spirit of Prophecy use of the term, "world," compared with the geological time-concept of how old the "world" is? Note the following in full context: Infidel geologists claim that the world is very much older than the Bible record makes it. They reject the Bible record, because of those things which are to them evi'dences from the earth itself, that the

p 5 -- world has existed tens of thousands of years. And many who profess to believe the Bible record are at a loss to account for wonderful things which are found in the earth, with the view that creation week was only seven literal days, and that the world is now only about six thousand years old. 11

From this quotation it is important to note that the same "world" which infidel geologists claim is much older than the Bible record indicates, is the very same "world" which the Spirit of Prophecy declares to be "only about six thousand years old."

In 1864 when this statement was written, the professed Christian world was explaining these unexplanable wonders found in the earth as occuring through successive ages, making each day of creation a vast, indefinite period of time. Such a belief was declared by the Spirit of God to be "the worse kind of infidelity." 12 Are we then, merely tempering the kind of infidelity we espouse? 'While we admit the six days to be literal, we have supposedly devised a way toinvolve long periods of time intervening between creation of the elements, and the first day of Creation week. Is this not also, "disguised infidelity" ?

How appropriate are the words of inspiration: The Holy Ghost is the author of the Scriptures and of the Spirit of Prophecy. These are not to be twisted and turned to mean what man may want them to mean. 13

1   Junior Sabbath School Lesson Quarterly, First Quarter, 1968
2   EIIen G. White, Patriarchs and Prophets, p. 39
3   Junior Quarterly, op cit, p. 6
4   Ibid., p. 8
5   Raymond F. Cottrell, "'in the Beginning ...'" Review & Herald, June 29, July 6, 13, 1967
6   Ibid., June 29, p. 12
7   Ibid., July 13, p. 13 Ibid.
8   Ibid
9   Exodus 20:11
10  Cottrell, op. cit.
11  Ellen G. White, Spiritual Gifts., Vol. 3, pp. 91-91
12  Ibid., p. 92
13  Ellen G. White, Letter 92, 1900

WE NEED TO GUARD CONTINUALLY AGAINST THE SOPHISTRY IN REGARD TO GEOLOGY AND OTHER BRANCHES OF SCIENCE FALSELY SO-CALLED, WHICH HAVE NOT ONE SEMBLANCE OF TRUTH. THE THEORIES OF GREAT MEN NEED TO BE CAREFULLY SIFTED OF THE SLIGHTEST TRACE OF INFIDEL SUGGESTIONS. ONE TINY SEED SOWN BY TEACHERS IN OUR SCHOOLS, IF RECEIVED BY THE STUDENTS, WILL RAISE A HARVEST OF UNBELIEF. THE LORD HAS GIVEN ALL THE BRILLINACY OF INTELLECT THAT MAN POSSESSES, AND IT SHOULD BE DEVOTED TO HIS SERVICE. Review & Herald, March 1, 1898 TOP

p 6 -- A Report on an Inquiry -- At the time of the visit of Pope John Paul II to the United States, I received an anonymous, typewritten letter from Takoma Park, Maryland, telling me that Elder Neal C. Wilson, interim president of the General Conference, had received an invitation from the White House to attend the reception to be given there in the Pope's honor. The author of the letter indicated that at the time of the writing, he/she did not know what Elder Wilson's reaction would be - whether.he would attend or not.. While on the West Coast shortly thereafter, I mentioned to various groups with whom I met, this letter, and told them that as soon as I could verify how Elder Wilson responded to the invitation, I would let them know. Since this is of general interest, we reproduce the response from the White House to our inquiry.

THE WHITE HOUSE
WASHINGTON

January 8, 1980

Dear Elder Groetheer,
Your letter inquiring about the attendance of Elder Neal C. Wilson at the White House reception for Pope John Paul II.

According to our records, Elder Wilson did not attend this event.

Sincerely,

Gretchen Poston
Social Secretary to the White House

Elder William H. Grotheer
Adventist Laymen's Foundation,
P.O. Box 178
Lamar, Arkansas 72846

p 7 -- SHELKOV UPDATE -- In the October, 1979, issue of "Watchman, What of the Night?" - we reported on "Seventh-day Adventists in Russia." In this report, we called attention to the fact that "on March 14, 1978, Elder Vladimir Shelkov, presiding elder of the Church of the True and Free Seventh-day Adventists, was arrested in Tashkent, a Soviet city in Central Asia." A year later, he was tried in Tashkent, and at 83 years of age was "sentenced to five years of strict regime in a corrective labor colohy." This man has spent 23 years of his life in Soviet prisons, having been released the last time in 1969. He went into hiding, and remained there until his arrest once again in March, 1978. In this report, we also noted that the visit of Elder Alf Lohne, Vice President of the General Conference, to prepare the way for Elder Pierson's state visit to Russia, preceded the arrest of Elder Shelkov. According to Elder Lohne's own report of his trip to Russia, he visited the very area where Elder Shelkov was arrested because "many believers" lived there. (Review, July 14, 1977) But Elder Pierson on his state visit to Russia did not go near to this area, even though a large number of Adventists resided there. Furthermore he did not visit this elderly minister in prison, nor speak to the authorities regarding his arrest and imprisonment. Now more information has come to light.

Alexander Ginsburg, one of four Russian dissidents exchanged in early 1979, spoke in the Hole Memorial Auditorium on the LaSierra campus of LLU, November 13, 1979. His remarks and other data given at the time have been reported in the Winter, 1979, issue of La Sierra Today. He spoke from firsthand observation, as he was with Elder Shelkov in prison, and has read eight books by Ellen G. White, translated by Elder Shelkov into Russian. Here is Ginsburg's own evaluation of this
man of God, whom Pierson ignored, and refused to intercede for when in Russia: I met Sholkov during my second sentence in a Soviet concentration camp. And I would say Shelkov played the decisive role in my own moral training as a human being. Now I have been a Russian Orthodox since I was 13, and I don't think I'll ever become an Adventist, but to this day I remain very much under the influence of this miracle.

I myself spent nine years in prision, and I can tell you it is possible to spend 10 years in those camps and not be totally crushed by the experience. But it is extremely difficult if one spends 25 years to even retain one's physical strength. But to spend 25 years, and retain one's intellectual power and one's personality as a human being is truly a miracle. And this miracle has had its influence not only on those of us in the camp who knew him, but also on those who have heard of him.

It is precisely due to the influence of people like Shelkov that our society which has been perverted into a society of atheists will one day return to be a society of believers (p. 3)

The hierarcy and the Adventist Review talk about and play up the work of the Church in Russia. See the picture in the Adventist Review, November 8, 1979, where Elder Alf Lohne is introducing Kulakov to the Annual Council. Could Kulakov and his partner be connected with the dreaded KGB? Vins, another exchangee

p 8 -- has charged that the officially recognized All Union Council of Evangelical Christians and Baptists "is linked in the closest possible way with the authorities and the KBG," the Soviet secret police. (RNS, June 8, 1979, p. 16) Notice now what Ginsburg has to say about.Kulakov "He states that there are 30,000 Adventists in the U.S.S.R. To some extent he is correct, because the church
which he represents, does consist of about 30,000 people. He leads that part of the church which accepts the Soviet legislation which discriminates against all churches including the Adventist one." (ibid.) Elsewhere in the La Sierra Today report it is explained that "the Soviet legislation" means work and attendance at school on the Sabbath.

Why didn't the.hierarchy in Washington during the Annual Council tell about the "miracle" of Adventism in Russia instead of parading these possible KGB agents before the Council? You haven't read in the Adventist Review anything about the message Ginsburg gave in the Hole Memorial Auditorium, have you? Perhaps the editor is still trying to figure out why Ginsburg sees something "sinister" in the recognized Adventist church in Russia when everything is so "innocent and meaningless." But here is Ginsburg's report: But the church of those who call themselves "True and Free Adventists" is four times greater and they do not accept the Soviet legislation.

But if we want to talk about such a thing as a miracle in the modern world, one has to talk about that part of the Adventist church that has not accomodated itself to the Soviet power. Otherwise there is no way for you to understand how that church has survived.

Imagine a person who has spent 23 years of his life in Soviet prisons, prisons which even fascist Germany could not devise for itself. He was finally released at age 69. In the first year after his release authorities began to search for him to re-arrest him. But he hid in the underground. And spending 13 years in the underground he succeeded in more than 80 works of theology. He translated into Russian eight books of Ellen G. White, and wrote a series of 10 books, each 300 pages long, on the just struggle against state atheism. All of these works he published on his own underground press, and organized their distribution. All in thirteen years. When he was 83, he was arrested again, and condemned to five more years in Soviet concentration camps. I speak of Vladimir Shelkov, the present head of the True and Free Adventist Church in the Soviet Union. (ibid.)

[Circumstantial evidence implicates a member of the Washington hierarchy as being either directly or indirectly involved in the arrest of this 83 year - old voice of free and true Adventism in the Soviet Union.]

Why doesn't Elder Neal C. Wilson, interim president of the General Conference seek Shelkov's release from prison, and have him come and address the General Session in Dallas, this year? Let the church see a modern miracle of the grace of our Lord Jesus Christ instead of possible KGB agents. Elder Shelkov represents 120,000 Adventists compared to the 30,000 for whom Kolakov speaks.

Not only has the True and Free Seventh-day Adventists been termed a "miracle"

p 9 -- by an "outsider" looking in, but the cause of the "schism" within the Russian Seventh-day Adventist Church has now been told. Here is the story: The actua1 schism in Russian church didn't take place until the meeting of the Fifth All-Union Congress of Seventh-day Adventists in 1924. The leaders of the main Russian Adventist church felt that in order to brings others to salvation, Adventists must learn to integrate themselves into Soviet society. They issued a statement expressing their full support of the new government:

"We are convinced that God, in His provience, has disposed the, heart of our unforgettable V. I. Lenin and his closest associates and given them wisdom in the capable organization of the only progressive and up-to-date apparatus of government in the world. We delegates of the Fifth All-Union Congress of Seventh-day Adventists express to the government of the USSR. ... our gratitude and sincere support for all the freedoms it has won."

[Comment: The segment of the church which made obeisance to atheistic and godless communism is the church group which the hierarchy in Washington is backing. This is the church which Pierson in his state visit to Russia encouraged and sought to unite its factions. This is the church which sends its representatives to our Annual Councils, and General Sessions, and which bows to "Soviet legislation" in regard to work and school attendance on the Sabbath. Let it not be forgotten, however disagreeable it may be, that as long as one supports the hierarchy with their means, they are in the act seconding the church in Russia that did obeisance to atheism.]

A separate group, led by G. Ostvald, took a position diametrically opposed to that of the organized church. They refused to accept what they called enforced state atheism, refused to register their congregations as required by Soviet law, and consequently exist to this day illegally. ...

Vladimir Shelkov, their present leader, was a Bible worker for the Seventh-day Adventist Church in 1923, a year before the schism. He followed Ostvald out of the church and in so doing, took up a life of continual conflict with state authrorities. In 1927 he was ordained as a minister. By 1936 he had been elected deputy chairman of the Faithful and Free Seventh-day Adventists, and in 1949 he became their chairman.

Shelkov has been in an out of prison almost constantly since 1931. Yet in spite of all the years spent in prisons or labor camps, he has managed to produce an impressive amount of literature. A prolific writer, his works include a history of the Seventh-day Adventist Church, a book on Soviet law, a four-volume work on the beliefs and structure of the Free and Faithful Seventh-day Adventists, and eight volumes entitled The Lawful Struggle for Freedom of Conscience Against the Dictatorship of State Atheism. In that, probably his most important work, Shelkov puts forward his philosophy that Christians

p 10 -- have not only the moral right, but the duty to oppose state enforced atheism. Government, he states, should be wholly secular, fulfilling the function of governing the people without attempting to influence their religious beliefs, without coercing the free human conscience. (p. 2)

We were of the opinion that Liberty stood for the same freedom of the human conscience, but Elder Hegstad in a release to Religious New Service (March 30, 1979, p. 21) stated that "Adventists do not usually become involved with Political activism to the extent that Shelkov has." Is this the line that will be taken by the hierarchy when liberty of conscience is restricted in our own land? ---(1980 Mar) ---End---- TOP 2002

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