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Publisher of the
"Watchman, What of the Night?" (WWN)... More Info
William H. Grotheer, Editor of Research & Publication for the ALF

- 1970s
- 1980s
- 1990s
- 2000s

SHORT STUDIES - William H. Grotheer -
"Another Comforter", study on the Holy Spirit
1976 a Letter and a Reply: - SDA General Conference warning against WWN.
Further Background Information on Zaire -General Conference pays Government to keep church there.
From a WWN letter to a reader: RE: Lakes of Fire - 2 lakes of fire.
Trademark of the name Seventh-day Adventist [Perez Court Case] - US District Court Case - GC of SDA vs.R. Perez, and others [Franchize of name "SDA" not to be used outside of denominational bounds.]


Interpretative History of the Doctrine of the Incarnation as Taught by the Seventh-day Adventist Church, An
- William H. Grotheer

Bible Study Guides
- William H. Grotheer

End Time Line Re-Surveyed Parts 1 & 2 - Adventist Layman's Foundation

Excerpts - Legal Documents
- EEOC vs PPPA - Adventist Laymen's Foundation

Holy Flesh Movement 1899-1901, The - William H. Grotheer

Hour and the End is Striking at You, The - William H. Grotheer

In the Form of a Slave
- William H. Grotheer

Jerusalem In Bible Prophecy
- William H. Grotheer

Key Doctrinal Comparisons - Statements of Belief 1872-1980
- William H. Grotheer

Pope Paul VI Given Gold Medallion by Adventist Church Leader
- William H. Grotheer

Sacred Trust BETRAYED!, The - William H. Grotheer

Seal of God
 - William H. Grotheer

Seventh-day Adventist Evangelical Conferences of 1955-1956
 - William H. Grotheer

SIGN of the END of TIME, The - William H. Grotheer

- William H. Grotheer

Times of the Gentiles Fulfilled, The - A Study in Depth of Luke 21:24
- William H. Grotheer

Elder William H. Grotheer



Song of Solomon - Seventh-day Adventist Bible Commentary


Ten Commandments - as Compared in the New International Version & the King James Version & the Hebrew Interlinear

Additional Various Studies --
"Saving Faith" - Dr. E. J. Waggoner
"What is Man" The Gospel in Creation - "The Gospel in Creation"
"A Convicting Jewish Witness", study on the Godhead - David L. Cooper D.D.

Bible As History - Werner Keller

Canons of the Bible, The - Raymond A. Cutts

Daniel and the Revelation - Uriah Smith

Doctrine of God, The - a study on the term Trinity.

Facts of Faith - Christian Edwardson

Individuality in Religion - Alonzo T. Jones

"Is the Bible Inspired or Expired?" - J. J. Williamson

Letters to the Churches - M. L. Andreasen

Place of the Bible In Education, The - Alonzo T. Jones

Sabbath, The - M. L. Andreasen

Sanctuary Service, The
- M. L. Andreasen

So Much In Common - WCC/SDA

Spiritual Gifts. The Great Controversy, between Christ and His Angels, and Satan and his Angels - Ellen G. White

Under Which Banner? - Jon A. Vannoy


The Adventist Laymen's Foundation of Canada,
1526 Haultain Street,
Victoria, BC V8R 2K4 Canada

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excerpts from a study done
by the Bible Research Institute entitled

"The Doctrine of God"
which is a study on the term Trinity.

The doctrine of God that teaches the "Blessed Trinity" is a Roman Catholic teaching. "The mystery of the Trinity is the central doctrine of the Catholic faith. Upon it are based all the other teachings of the Church." (Handbook for Today's Catholic, p. 12) What is this doctrine of Catholicism simply stated? In a recognized catechism, the question is asked, "What do we mean by the Blessed Trinity?" The answer is given - "By the Blessed Trinity we mean one and the same God in three divine Persons." (New Baltimore Catechism, NO. 3, Rev. Ed., 1949, p. 20) However, "not until the council of Constantinople (381) was the formula of one God existing in three co-equal Persons formally ratified." (Early Christian Doctrines, p. 88) ...

Our Bibles open with the words, "In the beginning God."The word, God, is in the plural form, Elohim. The use of the plural in referring to God is called by Hebrew linguists - "a plural of majesty," or "the majestic plural." This is taken by some to mean that the word, Elohim, when used of God is not intended as a true plural. The fact is noted that this plural noun is consistently used with singular verb forms and with adjectives and pronouns in the singular. However, this hardly holds for the use of Elohim in the rest of Genesis 1 "where...the necessity of a term conveying both the unity of the one God and yet allowing for a plurality of persons is found." (Theological Wordbook of the Old Testament, Vol. 1, p. 44) When the design for man was revealed, it was the Elohim who said, "Let us make man in our image, after our likeness." (1:26) Further, the plural form, Elohim, occurs only in Hebrew, and in no other Semitic language which languages express Pagan cultures. (ibid.) This makes the revelation of God in Genesis unique.

Of interest is the fact that one man represented the "image" and "likeness" of the Elohim. Again, when sin entered, the text reads - "And said Jehovah God (Elohim), Behold the man has become as one of us." (3:22)

The Shema of Israel reads - "Hear, 0 Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart." (Deut. 6:4-5) A translation designating the singular and plural would read - "Hear, O Israel, Jehovah (singular), our Gods (plural) [is] One Jehovah (singular). You shall love Jehovah (singular) your God (plural) with all your heart." What is the force of ONE (echad) Jehovah? When a strictly singular sense is emphasized, the word is yachid as in Genesis 22:2 - "Take now thy son, thine only son, Isaac." Echad on the other hand as used in Genesis 2:24 - "and they shall be one flesh" - conveys the sense of oneness in duality. TOP

In Isaiah, we read:    Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts, I am the first, and the last, and beside me there is no God (Elohim) (44:6)

This duality is carried forward into the New Testament. In the book of Revelation, this concept found in Isaiah is attributed to both the Almighty and Jesus Christ. (1:8; 22:13)

Zechariah in his Messianic description of "The BRANCH" quotes "the Lord of hosts" as saying that "the counsel of peace" was between "the Two of Them." (6:13, Heb) This raises the question as to the relationship existing between the Elohim.

In the announcement of the birth of Jesus, it was stated by the angel Gabriel that "God shall give unto Him the throne of His father David." (Luke 1:32) David was promised that to his son who was to build the temple, God would be "his father" and that he would be his "son." (II Sam. 7:14) Likewise, "the Man whose name is The BRANCH," who was to build "the temple of the Lord," and who was to "be a priest upon His throne" (Zech. 6:12-13), that Man whom "the Lord of hosts" designates as "my fellow" (13:7) is the One to whom God said, "Thou art My Son, this day have I begotten Thee;" and "I will be to Him a Father, and He shall be to Me a Son." (Heb. 1:5-6) This was by decree. (Ps. 2:7)

In the Messianic promise which declares that "unto us a Child is born, unto us a Son is given," is defined the eternal association of the Two between Whom was the "counsel of peace." The Child, the Son, was "the Father of eternity" ('abi-'ad) Isa. 9:6. Jesus in His conflict with the Jews defined Himself as the I AM - the self-existent One, I am; the ever existent One, I AM. (John 8:58).

In our two previous studies of the Doctrine of God, we observed that the Old Testament presented two Co-Eternal, Self-Existent Beings, as composing the Elohim. The New Testament introduces a third Being, most commonly called the Holy Spirit. Jesus promised the disciples that He would "send...from the Father,...the Spirit of truth." This Spirit of truth "proceedeth from the Father." (John 15:26) Just prior to this announcement, Jesus had indicated that the "Father" would "send in [Jesus'] name the Holy Spirit. (John 14:26)

The first problem is that in the Greek language, the word for "spirit" is a neuter noun. But the name by which the Holy Spirit could be designated is "Comforter," the Paracletos, a Greek masculine noun. The Greek text of John 14:26 supports this designation. It reads literally - "But the Paracletos, the Holy Spirit, the One the Father shall send in my name, that One shall teach you all things." In both the use of the article in "the One" being sent, and the pronoun, "that One," the masculine form is used. This removes some of the vagueness from the Holy Spirit.

Jesus also refers to the Spirit of truth as "another Comforter." (John 14:16) The word used for "another" is allos in contrast to Heteros, another Greek word for "another." Heteros means one distinct from, but of unequal quality or rank. This word is used in Luke 23:32 to distinguish the two malefactors from Jesus. But where allos is used, it also means two distinct entities, but of equal character or essence. This is why Peter could say to Ananias that in lying to the Holy Spirit, he had lied to God. (Acts 5:3-4) TOP

One very interesting verse picturing the work of the Holy Spirit is found in II Corinthians 3:18, which reads that "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 Lord the Spirit." (Gr.)

The close relationship existing between Jesus Christ and the Holy Spirit can be seen in various verses of Scripture:

1)   The symbolism of Revelation pictures Jesus as "the Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth." (5:6)

2)   The messages to the Seven Churches of Revelation begin with a message from Jesus Christ, and close with the words, "Hear what the Spirit saith unto the churches." (See Rev. 2:8, 11 as illustration)

3)   Jesus presented the relationship between Himself and the Holy Spirit as so close that when He spoke of the coming of "another Comforter" - One distinct from, but equal to Himself - He said, "I will not leave you orphans, I will come unto you." (John 14:18, margin)

4)   In the first letter of John, Jesus is pictured as a Paracletos. John wrote "If any man sin, we have an advocate (paracletos) with the Father, Jesus Christ the righteous." (2:1)

So close is the relationship portrayed in the Scriptures between Jesus Christ and the Holy Spirit, that one Commentary on the Greek New Testament text refers to the Holy Spirit as Christ's alter ego. (The Expository Greek New Testament, Vol. 5, p. 195)

The incarnation stands as the Great Divide both of time and eternity. It is at the Incarnation that the Holy Spirit is introduced. The angel Gabriel making the announcement that God was about to be revealed in flesh said to Mary - "The Holy Spirit shall come upon thee and the power of the highest shall overshadow thee: therefore also that holy [Spirit] which shall be born of thee shall be called the Son of God." (Luke 1:35) The word, "thing" as the KJV reads is a supplied word based upon the fact that the word, "holy" is hagion, a neuter adjective.

END


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