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1977 Jan-MarX 1(77) - X 3(77)
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Feb Knight Descends On Jones. 1of 4.
Mar Knight Descends On Jones. 2 of 4.
1988 Apr-Jun 3 & 4 of 4.
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1990 Jan -- XXIII -- 1(90) -- A"The Daily" Debate -- Hauser versus Wieland -- In the Fall issue of The Layworker. (pp. 5-13), & exchange between Elder R. J. Wieland and Dr. Robert Hauser regarding the subject of the "daily" as found in the book of Daniel was pub1ished. Following a rebuttal by Hauser, comments by Elder David Lin were printed which were weighted heavily toward Hauser's position. From a careful analysis of the "exchange" one must conclude that Wieland's interpretation is as far out as is Hauser's application. While Wieland venerates the tradition of the elders, Hauser denies the historic principle of prophetic interpretation upon which God's revelations have rested throughout salvation history.
focus the subject of the "daily," we shall note:
1) What the Writings of Ellen G. White have stated on this subject;
2) The linguistic questions, such as, the meaning
of tamid, the
Hebrew word translated, "daily," and the words, rum
and sur; and
3) The context itself in which tamid
is first used in Daniel. After considering these points, we shall note
certain references in the Writings to which Dr. Hauser
E. G. White Comments on the "Daily" -- The first reference
to the "daily" question found in the Writings of Ellen G.
White is Early Writings,
pp. 74-75. It reads: Then
I saw in relation to the "daily," Dan. 8:12, that the word
"sacrifice" was supplied by man's wisdom, and does not belong
to the text; and that the Lord gave the correct view of it to those
who gave the judgment-hour cry. When union existed, before 1844, nearly
all were united on the correct view of the "daily," but in
the confusion since 1844, other views have been embraced, and darkness
and confusion have
Two clear cut statements are made: 1) The supplied word, -"sacrifice" - "does not belong to the text. 2) Prior to 1844, nearly all were
p 2 -- united on the correct view of the 'daily'." However, on Point #1, a word is required as was done by the translators of the KJV for tamid (the Hebrew word translated, daily) is used in the Old Testament as either an adjective or an adverb. In the bock of Daniel, it is used as a substantive, or predicate adjective, and thus logically in translation a noun should be supplied. Ellen G. White did not indicate what noun should be supplied in place of "sacrifice" to give the proper sense. On Point #2, as to the "correct" view prior to 1844, an interesting footnote is to be found in a commentary on Daniel by George McCready Price publishedlin 1955. 'it reads: It may be news to some of my readers that at least some of the leaders in the Millerite movement had the correct view of the meaning of the term "daily." In the Midnight Cry, October 4, 1843, this term was understood as meaning Christ's daily or continual mediation in heaven on behalf of sinners, which was "takem away" by the work of the little horn. The revised chart. of 1842 by Charles Fitch and Apollos Hale, omits the identification of paganism as the "daily," thus by implication endorsing the correct view. This revised chart was the one which was endorsed (with some qualifications) by Ellen G. White. Crosier's celebrated article in the Day Star, 1846, also commended by her, took the position that the sanctuary trodden down by the little horn is in heaven, not on the earth, the inevitable inference from this being that the "daily" must also refer to events in heaven. James White reprinted this Crosier article several times and expressly endorsed this interpretation of Daniel 8 as applying to the papacy. It was thus that "nearly all were united on the correct view of the 'daily,' '" as spoken of in Early Writings, pages 74, 75. Finally, Ellen White herself, in The Great Controversy, 1911 edition, p. 65, specifically applies Daniel 8:12 to the work of the papacy. For further facts and evidence along this line see the paper of L. E. Froom, "Historical Setting and Background of the Term 'Daily,'" September 1, 1948.
I do not know of a single Adventist college in America which now teaches the view that the term "daily" means paganism. (The Greatest of the Prophets, p. 174)
Due to the fact that I do not have available the key reference used in this footnote - the Midnight_Cry of Ocotber 4, 1843 - I cannot evaluate this "news" but merely cite this summation by Price so that all data on the ." 'Daily' Debate" can be noted.
Another reference in the Writings to the "daily" question is Manuscript,11, 1910. In this manuscript, Ellen White wrote: I have words to speak to my brethren east and west, north and south. I request that my writings shal! not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders H, I, J, and otners of our leading brethren, that they make no reference to my writings to sustain their views of " the daily."
It has been presented to me that this is not a subject of vital importance. I am instructed that our brethren are making a mistake in magnifying the importance of the difference in the views that are held. I can not consent that any of my writings shall be taken as settling this matter. The true meaning of "the daily" is not to be made a test question.
I now ask that my ministering brethren shall not make use of my writings in their arguments regarding this question; for I have not instruction on the point under discussion, and I see no need for the controversy. Regarding this matter under present conditions, silence is eloquence. (Selected Messages, bk. 1 , p. 164 )
Two pbints stand out in this reference: 1) The Writings are not to be used to determine the correct view of the "daily" by those on either side of the "debate." ("I cannot consent that any of my writings shall be taken as settling this matter.") [This is good counsel for all theological questions under discussion at any time.] 2) "Silence is eloquence" on this subject only "under present conditions" that is, as they prevailed in 1910.
It must be remembered "All scripture is given by inspiration of God, and is profitable for doctrine." (II Tim. 3:16) No one less than Gabriel is involved in the matter of the "daily." He was instructed - "Make this man to understand the vision." (Dan. 8:16) It is Gabriel who with Michael who has authority to explain "that which is noted in the scripture of truth." (Dan. 10:21) As a part *of "the scripture of truth," the "daily" cannot be considered as unimportant at the present time, controversy or no controversy. The basic point Ellen G. White urged was that her writings not be used to settle the question.
However, to this controversy is added more confusion by reference to Manuscript Release #1425. Wieland refers to it in his reply to Hauser (Layworker, op-cit., p. 9), as strong evidence that Ellen G. White held to his view of the "daily." Not having a copy of this Release, both Dr. George Rue and Mrs. Lee Coleman graciously responded to my request for a copy. Far from contributing in a substantial way to this "debate," it
p 3 -- rather furnishes more fuel for the fire over A. G. Daniells' administrative idiosyncracies and can only heighten the controversy over Ellen G. White herself. However, her state of mind as revealed in Manuscriript Release #1425, does lend credence to Daniells' recollection as related at the 1919 Bible Conference.
The question of the "daily" was introduced at the 1919 Bible Conference when the discussion turned to the use of historical data by Ellen G. White in writing about the fulfillment of proohecy. Daniells indicated that he had visited with Ellen White over the matter of the "daily." He took with him the "old chart". C. P. Bollman interrupted and asked - "The same chart that Elder Haskell sells?" To this Daniells, replied - Yes, it was the same chart. I took that and laid it on her lap, and I took Early Writings and read it to her, and then I told her of the controversy. I spent a long time with her. It was one of her days when she was feeling cheery and rested, and so I explained it to her quite fully. I said, "Now here you say that you were shown that the view of the 'daily' that the bethren held was correct. Now," I said, "there are two parts here in this 'daily' that you quote. One is this period of time, the 2300 years, and the other is what the 'daily' itself was."
I went over that with her, and every time, as quick as I would come to that time, she would say, "Why, I know what was shown me, that the period of 2300 days was fixed, and that there would be no definite time after that. The brethren were right when they reached that 1844 date."
I would leave that, and I would go on about this "Daily."
"Why," she said, "Brother Daniells, I do not know what
that 'daily' is, whether it is paganism or Christ's ministry. That was
not the thing that was shown me. " And she would go into that twilight
zone right away. Then when I would come back to the 2300 years, she
would straighten right up and say, "That is the
thing we never can move away from. I tell you, you can never move away
from that 2300 year period. It was
[Note: Hauser quotes this same source but indicates it to be Light Bearers to the Remnant, a publication prepared by the GC Department of Education, and published by the Pacific Press, (See Layworker, op-cit. , p.11) Wieland should never have introduced Release #1425 for it only evidences how desperately he is grasping at straws to sustain his position in regard to the "daily."]
The Linguistics -- As we noted previously, the word translated, "daily" is the Hebrew word, tamid, which is used either as an adjective or an adverb, meaning, continual, or continually. In the book of Daniel, the word, tamid, is used as a substantive, or as we would say in the English language, a predicate adjective. Let me illustrate. Should I write - "He is good" - "good" is an adjective, and the sense of the sentence is clearly - "He is a good (man)," the noun being supplied. The question is what should be supplied in Daniel to give the full sense and meaning for tamid? So far I fail to find where Wieland addresses this point. In his reply to Hauser (Ibid., p. 10), Wieland cites "the law of first mention" as a principle governing interpretation. This is a good interpretive tool. Let us use it. The first use in the Bible of the. word, tamid, as an adjective is found in Ex. 29:42 where it refers to the morning and evening sacrifice as a "continual (tamid) burnt offering." In Ex. 30:8, the incense used on the Altar of Incense is described as "a perpetual (tamid) incense," which was to be offered day by day. The law of first mention would indicate that the word to be supplied in Daniel 8:11-13 could be, "ministry" - "the daily ministry."
This is what Elder A. T. Jones used in his explanation of these verses in Daniel. He wrote: In Numbers 28 and 29 alone, the word [tamid] is use seventeen times, referring to the continual service in the sanctuary.
And it is the continual service of Christ, the true High Priest, "who continueth ever," and "who is consecrated forevermore" in "an unchangeable priesthood" - it is this continual service of our great High Priest which the man of sin, the Papacy, has taken away. It is the sanctuary and the true tabernacle in which this true High Priest exercises His continual ministry that has been cast down by "the transgression of desolation." It is this ministry and this sanctuary that the "man of sin" has taken away from the church and shut away from the world, and has cast down to the ground and stamped upon; and in the place of which it has set up itself "the abomination that maketh desolate." What former Rome did physically to the visible or earthly sanctuary, which was "the figure of the true" (Dan. 9:26, 27; Matt. 24:15), that the latter Rome has done spiritually to the invisible or heavenly sanctuary that is itself the true. (Dan. 11:31; 12:11; 8:11,13) (The Consecrated Way, pp. 99-100; Emphasis his)
p 4 -- But here we have a conundrum. Wieland does not believe what Jones has written on the "daily." He considers Jones' interpretation as apostate. Thus he is seconding the "motion" made, by Dr. George Knight in his book on A. T. Jones - From 1888 to Apostasy. Yet Wieland takes issue with Knight over his thesis. It is the conviction of this editor that Jones wrote a very inciteful and accurate interpretation of the "daily."
In the exchange between Wielnd and Hauser, two other Hebrew words used with tamid in Daniel are debated - rum in Daniel 8:11, and sur in 11:31 and 12:11. The main contention concerns, rum. The context of Daniel 8:11 is definitely a sanctuary setting. The series of verses close with the promise - "then shall the sanctuary be cleansed." (Dan. 8:11-14) This Hebrew word, rum can be found in the instruction regarding the sanctuary ritual as outlined in Leviticus, but one finds sur also used in the same instruction. Observe the following text: And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away (Hiph'il form of sur), as it is taken off (Hophal form of rum) from the bullock of the sacrifice of the peace offerings: and the priest shall burn them upon the altar of the burnt offering. (Lev. 4:9-10)
The same combinaton of rum and sur can be found in Lev. 4:31, 35. In Leviticus 3:4, 10, 15, the word, sur, is used to translate, "it shall be taken away." Thus both words as used in Daniel in regard to the taking away of the "daily" are found in the sanctuary instruction, and used practically as synonyms. In their sanctuary use, there is no evidence that rum ever means "exalt," nor "corporated into" as Wieland contends in his endeavor to make the "daily" a Biblical symbolism for paganism.
[Note: Hauser in his presentation also notes the above same relationship between rum and sur. Wieland's reply is the admonition that "Dr. Hauser must not try to rewrite the book of Daniel." The close relationship between Daniel 8:11-14, and the sanctuary ritual as found in Leviticus speaks for itself as well as the words of Jesus in Matthew 24:15.]
Context of Tamid
in Daniel -- The dream of Daniel 7 and the vision of Daniel 8 are
parallel prophecies. Since the issue is over the question of what is
the symbolism used to represent pagan Rome, we
Out of this fourth beast arose the "little horn" which symbolizes the papacy of history. At no time is the "little horn" ever separated from this beast. It ever receives its nourishment for life from tha beast.
In considering Daniel 8, we turn our attention to the "he-goat" whom Gabriel declared to be "the king of Grecia: and the great horn that is between his eyes is the first king." (ver. 21) [This is the one and only interpretation Heaven ever gave for this symbol.] When the "great horn" was broken, in its place "came up four notable ones toward the four winds of heaven." (8:8) Then appears a "l'ittle horn" again which waxed "exceeding great." (8:9) This horn is Rome, both pagan and papal, even as the fourth beast and little horn of Daniel 7 represents the two phases.
It is in connection with this "little horn" that the "daily" (tamid) is introduced. (8:10-14) Here begins an interesting comparison. Nowhere in Daniel 8 do we find the "daily" doing what the fourth beast of Daniel 7 was pictured as doing - devouring, breaking in pieces, and stamping the remainder with his feet. (See 7:19 quoted above.) Rather the "daily" is being acted upon, not acting. Further, it is being acted upon by the symbol which represents both pagan and papal Rome. The very language is used - "the little horn" of Daniel 8, not the "daily" - "cast down of the host and of the stars to the ground and stamped upon them." (8:10) On this point, A. T. Jones was very clear. Note again: What former Rome did physically to the visible or earthly sanctuary, which was "the figure of the true," that the latter Rome has done spiritually to the invible or heavenly sanctuary 'that is itself the true. (See above.)
Wieland is teaching only a part of the truth which Jones espoused. Would
to God he had the courage to teach all of it.
p 5 -- Hauser's Misuse of the Writings -- Dr. Robert Hauser is very forthright in stating his objection to the sole use of the prophic hermeneutic which was the basis of the Advent Movement - the historical approach by which history is but the response to the voice of prophecy. He calls it a "horse and buggy" approach. Here are his words in the "Introduction" to his book - Give Glory to Him: The historical approach has served us well in the past, but like the horse and buggy, no longer fits our needs. This is not to discard the historical approach as untrue. It is, like the horse and buggy, no longer as relevant! (p. 2)
Sadly, too many are either unwilling to wait the "unrolling of the scroll" or to accept the fulfillment of prophecy as the scroll unrolls now as it has throughout all past history. These would rather purchase a "sports car" and race down the freeway to hell.
Hauser in a footnote in his "Introduction" to the book noted above, quotes Dr. Kenneth Strand of Andrews University listing the various approaches for the interpretation of th e book of Revelation - "preterist, futurist and continuous-historical." He notes variants within the "continuous-historical" approach besides subdivisions within the variants, and then concludes - "Therefore the approach used herein [in his book] does not fit any of the previous models but is a combination." ( Ibid., p. 3) Strict honesty would have served the reader much better had Hauser simply stated that his approach to the interpretation of the book of Revelation, and now Daniel, was a combination of the Jesuitical futuristic approach coupled with Dr. Desmond Ford's apotelesmatic theory. In other words, it is a betrayal of the basis of prophetic interpretation which undergirded the Advent Movement.
make matters worse, Dr. Hauser has invoked the Writings to sustain the
discarding of what he calls "the horse and buggy" approach.
Let us note some of these references and see what they really are saying.
Much emphasis is placed on the concept that "history ... will be
repeated." (See TM, p. 116; Letter 103, 1904) This
does not say that prophecy will be repeated. Anyone knows that the "deadly
wound" did not convert the papacy! In her healing, the same policy
will be manifest toward those who oppose her teaching as
Another reference from the Writings is quoted - "The prophecies of the eleventh of Daniel have almost reached their final fulfillment." (R&H, Nov. 24, 1904) First, "final" does not mean, "dual." There has been a progressive fulfillment of that chapter. Three kings did stand up in Persia with the fourth "far richer than they all." (verse 2) Alexander the Great did "rule with great dominion." (verse 3) One could continue through the chapter and note the prophecies which have been fulfilled. We are living in the time when the last verse of that chapter will be fulfilled - it will reach its "final, fulfillment." There are other references in the Writings to a "final fulfillment" of certain prophecies - all will be fulfilled; that which has and that which will be. The word, fulfillment, itself indicates a continuum, a progression in time to an ultimate end.
While Dr. Hauser wants to challenge Wieland's use of the Writings in his attempt to define the "daily;" he assumes thatIihe has perfect right to use the same Writings to attempt to justify his anti-Adventist interpretationt of prophecy. (I use the word, anti , in the strictest Greek sense "in place of.") We dare not misinterpret the "daily" contrary to Scripture evidence as Wieland is doing, neither dare we misapply a correct understanding of the "daily" by adopting a false interpretive schema as Hauser is doing.
It must be admitted that there are some questions in the book of Daniel concerning the "daily", which are difficult to understand and explain. We do recognize that Daniel is the prophecy and that Revelation is just what the name signifies - a revelation. However, we have not perceived all of the ramifications of this thesis. The content of the book of Revelation was revealed after the Cross, when "the kingdom of our God" was firmly re-established (Rev.12:10) It was so firmly re-established that prophecy ceased to be "conditional." It could be declared that God gave to Jesus a "revelation" of "things which must shortly come to pass." (Rev. 1:1) Thus those who seek to emphasize Dan. 12:11-12 are left with the problem of why these two "times" are omitted from the book of Revelation of things which must come to pass. The 1260 prophetic day are repeated several times in Revelation as well as the prophecy of the experience o God's people - when the 2300 days reached its final year. But nowhere are the 1290 or 1335 days even alluded to.
The place called in the Hebrew tongue - Har-Magedon, (Rev. 16:16 ARV) - amplifies Daniel 11:45, but the time given in Revelation is but "one hour." (Rev. 17:12; 18:10) Much more study needs to be given but not study based upon the Jesuit's interpretive schema, nor the theory of Dr. Desmond Ford.
p 6 -- LET'S TALK IT OVER -- The Editor of the Adventist Review summarized the 1989 Annual Council of the Church in a recent issue (Nov. 9, 1989). His final section was captioned - "A Decade of Healing." He indicated that Elder Neal C. Wilson "broke with tradition" and instead of giving a full summary of the achievements of the Church during the preceding year, "spent most of his time in developing a spiritual theme as he called for 'a decade of healing and reconciliation.'" (p. 9)
In getting to "specifics," Wilson is quoted as saying - "In dealing with people too many times we are willing to hide behind a legal judgment to escape a moral responsibility." We wonder how much of this specific type of "healing" did Wilson attempt to do personally prior to his "Preaching" of the objective. Has Wilson forgotten the Merikay Silver case and the deceptive role he played during it? (See Betrayal , pp. 205-210) Has Wilson forgotten his threatening of "Elder Mills" at the trial, and the charges that were trumped up against him? Is Wilson's memory so short that the Dederick Proctor injustice is no longer recalled? There are other events that could be recited. Should not the example for a "decade of healing" begin with the top officer of the Church?
The Editor does not place in quotes as attributable to Wilson, but implied, that "healing and reconciliation do not mean compromise of principle." The Bible does set forth certain principles regarding restoration. If the "broken relationship" resulted from irresponsibility in "that which was given unto him to keep" (Lev. 6:4-5), certain things had to precede restoration. But in announcing the restoration of Elder Desmond Cummings, Sr., who was deeply involved in the Davenport Scandal, Wilson does not indicate that Cummings has complied with any Biblical requirements which precede restoration even in a "token" manner. The basis for his restoration was that through this whole experience involving questionable fiduciary decisions, Cummings has "remained loyal" to the organization.
The use of "loyal" or loyalty" has an interesting background. Lillian Smith in her work, The Journey, comments: As totalitarianism [hierarchical authority in the case of the Church] increases - in a school, or a country, or a church - the use of the word loyalty increases. A strange and frightening word. The mob's word. The gangs word. A word people shout in unison - while honor and responsibility and integrity are words an in dividual can speak, and act out.
How does one measure the quality of a man's relationship with a large entity such as a church or school o government? It is an interesting fact, and one many of us have observed all our lives, that people demand loyalty of us only when they are doing something to us (or somebody else) of which we don't approve and cannot wholeheartedly participate in, and which weakens our love and admiration. Let's admit it: loyalty is a verbal switch-blade used by little and big bosses [hierarchs] to force us quickly to accept a questionable situation which our intelligence and conscience should reject. (pp. 223, 224)
Now let us talk over the meaning of this call for healing and reconciliation in the light of the examples cited by Wilson. Are we to accept each one whom Wilson designate as reinstated when there still remains some serious questions, and in this one case as noted, an administrative fiduciary "wash out" without even a "token" repayment.
What about the changes that must be faced in the area of doctrine which has produced "brokenness"? Or does "loyalty" for the sake of "unity" mean we must consider the changes in basic truth merely semantics, and thus find ourselves in the end as really loyal to apostasy for the sake of personal acceptance? This next decade (if time lasts that long) - with Wilson's call for "healing and restoration" - will be eternally critical for every Seventh-day Adventist because the "rottenness" beneath is being covered by "garments of so-called righteousness" under the guise of mercy and healing. (See 8T:250)
It had been my intent to talk about another item in the second part of this new editorial feature - "Let's Talk It Over." But the mail which came yesterday changed the whole picture. In Wilson's report to the Annual Council, he had named anothe individual along with Elder Desmond Cummings, Sr., - Elder Morris Venden. I ha intended that the paragraph following th quotation on "loyalty" be enough said in regard to Venden - "there still remains some serious questions." But as I just wrote - all of this was changed by yesterday's mail.
p 7 -- A colleague from Madison College days sent me a whole packet of material from Pilgrim's Rest. Among this material was "WM 261" and with it an insert on blue paper - "Special Announcement." This brief announcement claimed that "WM 261" was intended for "only limited circulation" and not the whole mailing list to which it was sent. With Ferrell's track record for accuracy and honesty, this is questionable. But it does appear - so he writes - that he has received "a sizeable amount of appreciation for papers sent out" on the Venden affair.
It has been my understanding - so those who have defended him to me declare - that Ferrell 's objective is "to keep the saints informed." Do we have to use "septic tank" journalism to accomplish this objective? How can those who "appreciate" this, regaling themselves in this filth, really believe that they are "saints" and suppport this "cesspool" mentality? Are not the saints to bring "into captivity every thought to the obedience of Christ"? (II Cor. 10:5) Is it obedience to Christ to "appreciate" the immoral and the filth of human lives? What about publishing that filth - even if only a "limited" circulation was intended?
Ferrell in his "WM 261" quotes Dr. Charles Wittschiebe as saying that all Venden would have to do was "just have a doctor give him an examination and end the whole matter." Now a doctor has done so, but Ferrell will not get out of the "septic tank." He is still dredging through the foul sediment to continue to regale his "appreciative" fans.
From this report - "WM 261" - I was amazed that William Parks, a college roomate of Venden's chose to second the allegation. I, too, have lived in a college dormitory for four years, and had several roommates. I could not this day under oath tell which ones had hair on their chest and which ones didn't, let alone what Parks is willing to testify about. We did try to maintain a degree of modesty even in a men's dormitory!
There is another aspect to this whole sordid affair that is being overlooked. The American Bill of Rights has more than just the first ammendment which guarantees freedom of the press and religion. Article V reads: "No person shall be held to answer for a capital or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury ..." Ferrell has been conducting a "Grand Jury" investigation, impersonating himself as the legal counsel. Venden ought to take Ferrell into Federal Court and charge him with malicious slander with intent to destory him professionally. Then the saints(?) who have "appreciated" the "septic tank" journalism indulged in by Ferrell could contribute to a legal defense fund. --- (1990 Jan ) --- End --- TOP
1990 Feb -- XXIII -- 2(90) --Engelkemier Writes On the "Independent Ministries" -- As 1989 closed, the readers of the Adventis Review were served with a series of four article by Joe Engelkemier on the subject of "Independen Ministries." Actually, there are two groups of such ministries in the community of Adventism those under the "umbrella of the Adventist-Laymen's Services and Industries (ASI)" and thus under the control of the hierarchy of the Church The other segment represents groups of independents which during the 1980's "have proliferate - mainly in North America, but also overseas." This latter group are not under the control of the Church. (See Adventist Review, Dec. 7, 14, 21, 28, 1989)
The second article in the series revealed th bottom line as to why this series was being published - the question of where the tithe is to go, because of where some of the tithe is going. In the final issue of the Adventist Review for 1989, Myron Widmer, an associate editor reviewed some highlights in the Church for the year. On item specifically stated that "nearly every conference in North America experienced a reduction of staff ... This year particularly, conferences have faced increased expenses and the lack of sufficient tithes and offerings to keep up wit those expenses." (Dec. 28, 1989, p. 5)
In his second article, Engelkemier very bluntly addressed this problem by beginning his discussion with two questions: "Should an independent ministry solicit or accept tithe? Should a church member send tithe to an independent ministry?" (Dec. 14, 1989, p. 11) His answer, of course, to both questions was an emphatic - No! He also sought to address the example of Ellen G White who actually directed her tithe at time through other than conference channels. It was also interesting to note that he did not use the Estate "line" that since Ellen White was a prophetess, she had insights not available to th ordinary layperson, and was thus able to allocat tithe as she did. Engelkemier appealed rather to comments by W. C. White to be found in the biography written by Arthur White - EWG - and to Volume 9 of the Testimonies, which W. C. White
p 2 -- put together. [In this volume are statements on how tithe is to be used which contradict previous statements in earlier Testimonies, when Ellen White was clearly in control].
Just one section of a single article could not be exhaustive as to what Ellen White said and did in reference to the tithe, but at least it could have been balanced. Engelkeimer omitted any reference to the letter written from Cooranbong, Australia, to James Edson White under the date, August 15, 1898 which stated - "The Lord has not specified any regular channel through which means should pass." (Spalding & Magan's Collection, p. 498) It will be objected that the term,"means" doesn't mean tithe, but is rather limited to only offerings. We shall observe Ellen White's use of this term in the following experience.
Ellen , White sat on only one college board in her life, and this was the board of an indedendent ministry - Madison College. Speaking of the work there, she wrote - "Brethren Sutherland and Magan are as verily set to do the work of the Lord at Madison as other workers are appointed to do their part in the cause of present truth ... The Lord's money is to sustain them in their labors. They have a right to share the means given to the cause." (Special Testimonies, Series B, #11) She wrote further - "It is impossible to make the Madison school what it should be, unless it is given a liberal share of the means that shall be appropriated for the work in the South." (Ibid.) I am sure that the "means" appropriated to the work in the South was not only offerings, but was primarily tithe. Madison College was to receive a "liberal share" of these funds. But the school didn't so, receive. Why? "In their work, Brethren Magan and Sutherland have been hindered unnecessarily. Means have been withheld from them because in the organization and management of the Madison school, it was not placed under the control of the conference." (Ibid.)
Madison College and its units were over the years "a
thorn in the f1esh " of the hierarchy. Madison College is no more,
and while the conference is largely responsible for its demise, the
units and those in the self-supporting programs cannot be cleared of
their failure to understand the counsel given. If they had paid their
tithe - small today. And if a liberal share of the Lord's means used
in the Southern field had been appropriated to Madison College, and
thus its units could have shared, the picture too, could be different
than it is today. Conference control of both management and means was
not the Lord's devising, yet this is what the whole series of articles
in the Adventist Review is all about.
It needs to be kept in mind that W. C. White switched "horses in the middle of the stream" between 1901 and 1903, and was himself in the backsliding process of 1903. Further, it was his hand who manipulated Volume 9 so as to restore authority to the General Conference and channel the tithe. (Continued on p. 7)
p 3 -- Key Words In Message To Laodicea -- A few weeks back, a young worker here on the campus received a "thought paper" from Elder R. J. Wieland which carried the subtitle - "A Study of Mello in the Book of Revelation." The paper actually could be divided into three sections: 1) A discussion of mello; 2) a discussion of tis, another key Greek word in the message to Laodicea; and 3) Wieland's presunpositions or obsessions in regard to the future of the Seventh-day Adventist Church as a corporate body. This article will discuss only the first two items of the paper noting the presuppositions only as necessary to the discussion.
Mello (mellw ) as a Greek word is used twelve times in the book of Revelation. Its use in the message to. Laodicea is in the critical 16th verse - "So then because thou art lukewarm, and neither cold nor hot, I will (mello) spue the'e out of my mouth." The general meaning of the word, mello, is "to be about to do anything." Wieland seeks to give the 16th verse a free translation to fit his presupposition making it read (He calls it "a dynamic equivalence?") - "Thus because you are lukewarm, you make me sick at my stomach and I feel like throwing up." There is a vast difference between "feeling" like vomiting, and "about to vomit" as any one who has been so sick, can testify.
Each use, of mello in the book of Revelation is followed by an infinitive. This governs the force and meaning of the word. Both Thayer and Arndt & Gingrich in their Lexicons define mello in Rev. 3:16 as meaning, "to intend, have in mind, think to, be on the point of, be about to." Besides 3:16, these lexicographers cite four other references in Revelation as using mello with the same meaning. Let us note each text and see what John is saying by using this word in 3:16:
Revelation 2:10 - "Fear none of those things which thou shalt (mello) suffer: behold the devil shall (mello) cast some of you into prison, that ye may be tried."
Did this take place, or did the devil just "feel" like doing it?
Revelation 3:2 - "Be watchful, and strengthen the things which remain, that are ready (mello), to die: for I have not found thy works perfect before God.
The church of Sardis is recognized as symbolizing the Protestant Churches. Did the main tenets of Protestantism die, or did the Protestant Churches turn around? If they did turn around, why then was the Second Angel's Message given?
Revelation 10:4 - "And when the seven thunders had uttered their voices, I was about (mello) to write."
Did John write what he heard? No! Why? Because a "voice from heaven" said, "Write them not." Would he have written what he had heard if the voice had not spoken? Yes! But there is no voice in the whole of the Laodicean message telling the True Witness not to vomit them out. The conclusion is simple for one not blinded by his own presuppositions - The True Witness will vomit out Laodicea.
Revelation 12:4 - "The dragon stood before the woman which was ready (mello) to be delivered for to devour her child as soon as it was born."
To ask the question - "Was she delivered?" is very elementary, and the answer is self-evident.
Mello as used in all of these verses carries the force of intent to do as indicated by the infinitive unless that intent is altered by Divine intervention. Wieland's position cannot be sustained by an appeal to the Greek. To distort the Word of God to sustain a presupposition is to practice deception of the darkest hue. To present a faulty use of the Greek as a facade of presumed scholarship is reprehensible.
The Meaning of Tis
-- Another key word in Revelation 3:14-21 is tis (
tiV ) in verse 20: "Behold I
stand at the door and knock: if any man (tis) hear my voice, and open
the door, I will come in to
Concerning this verse, Wieland comments -
p 4 -- "When Christ speaks to Laodicea of knocking at the door, He says, 'If a certain one hears My voice ...' That 'certain one' is the same one to whom He has addressed this special message - 'the angel of the church of the Laodiceans.'" (p. 6)
The question to be decided is very simple when cleared of the verbage based on presuppostions. Does tis mean in Rev. 3:20 - "if a certain one" - or does it mean as given in the KJV - "if any man"?
First let us check some grammar. Tis is an indefinite pronoun, and in the subjunctive clause of Rev. 3:20, it is used as the subject. When so used, it equals - "anyone," "anybody" or "anything." "Sometimes it is difficult to give more force to tis than the English indefinite article ... Indeed it is nearly always true that our 'certain' is too emphatic." (A Grammar of the Greek New Testament In the Light of Historical Research, pp. 742-743)
A careful analysis.of how John uses the word - tis - as the subject of clauses in the subjunctive mood will clarify its use in Revelation 3:20. In two other places in Revelation he uses the same expression - "If any man" (ean tiV). Note:
Revelation 22:18 - "For I testify to every man that heareth the words of the prophecy of this book, If any man (ean tis) shall add unto these things, God shall add unto him the plagues that are written in this book."
Revelation 22:19 - "And if any man (ean tis) shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, ...
Now read these verses as Wieland would want you to read Rev. 3:20 - "If a certain one shall add," and "If a certain one shall take away." The meaning is distorted if so read. Likewise Rev. 3:20. The KJV is still an accurate translation of these verses - and consistent!
John also used this word in his Gospel and the first Epistle. Note these uses:
John 14:23 - "Jesus answered and said unto him, If any man (ean tis) love me, he will keep my words."
John 15:6 - "If a man (.ean tis) abide not in me, he is cast forth as a branch, and is withered; ..."
I John 4:20 - "If a man (ean tis) say, I love God, and hateth his brother, he is liar."
(To these verses, more could be added, such as John 3:3, 5)
Again read these verses as Wi6land would have you read Rev. 3:20 - "A certain one."
When John wrote in Rev. 3:20 - "If any hear my voice," he was writing as in all the places where he used the same expression. He was speaking to any individual in Laodicea who would hear the voice of Jesus, not to the corporate leadership. He refers to the corporate leadership "the angel" as "thou," "thee" or "thy" (su), never, tis. It is tragic to what lengths a man will go to distort the plain word of God to fit his preconceived ideas. However, a greater tragedy are the souls who are deceived through this means - and sadly, there are many. How long will sincere Adventists continue to merely listen to this supposed scholarship of Wieland's "thought paper" instead of searching for themselves the basic facts of truth? All who listen so avidly to Wieland should obtain a copy of the original 1888 Re-Examined, and note carefully what he and Short said in the beginning. All the data is now consolidated in one manuscript - A Warning and Its Reception. Order Form
p 5 -- DOCUMENTATION -- In the December issue of WWN (XXII-12) we called attention to the Red Mass celebrated in our nation's capital for the legal profession on October 1, 1989. [Below] we reproduce a picture appearing in the Catholic New York, October 5, and the article from the Washington Times on this page. This documentation speaks for itself in regard to the Roman Catholic Bishop's objectives in regard to the union of Church and State in America.
Unity of state, church sought -- THE WASHNGTON TIMES -- National leaders attending the annual Red Mass at St. Matthew's Roman Catholic Cathedral on Sunday were asked to improve the cooperation between church and state to bolster the nation's moral fiber.
time has come to restore the vital relationship between religion and
law, church and society," the Most Rev. Anthony J. Bevilaqua, archbishop
of Philadelphia, said in the homily.
said church and state have been in conflict for the last 30 years, leading
to the expulsion of religion from public life.
opposition, this impregnable wall ... cannot endure much longer"
Archbishop Bevilaqua said. If it continues, he added, it will produce
a "barrier between religion and society and lead to moral decay."
Red Mass, established in 1928 and conducted nationwide, is dedicated
to prayers for the administration of legal justice and good government
the Mass and sitting in the front rows were Chief Justice William H.
Rehnquist and Associate Justices William J. Brennan Jr., Anthony Kennedy
and Antonin Scalia.
of Health and Human Services Louis W. Sullivan and Secretary of the
Interior Manuel Lujan Jr. also attended as did former Chief Justice
Warren Burger. There were several congressmen, judges and attorneys
among the nearly 1,000 worshippers.
Bevilacqua, a former attorney, said the Mass was a time of reconciliation
with government, leaders and the judiciary by giving thanks for their
question of a new cooperation is compelling this year because it marks
the bicentennial of the U.S. Constitution and the founding of the hierarchy
of the American Catholic Church, he said.
archbishop said his example of the Catholic Church stood as a "metaphor
for religion in general," an illustration of the church-state balance
through American history.
to recent national polls, a majority of Americans accept such public
accommodation to religion as prayer in school, public use of religious
symbols and some form of tax credit for families using private religious
recent court rulings have made these forms of "cooperation"
between church and state unconstitutional.
The Supreme Court this year signaled a shift toward allowing the moral and religious views of the population to determine legislation when, in a Missouri abortion-law case, it ruled that states have a right to restrict abortion. - Larry Witham
p 6 -- LET"S TALK IT OVER --In recent years the term, "cheap" grace has been used to stigmatize those who preach a certain theology in regard to righteousness by faith. In recent weeks, I have been contemplating the grace of God by which men are saved. Paul wrote that "by grace are ye saved through faith; and that not of yourselves. It is the gift of God; not of works, lest any man should boast." (Eph. 2:8-9) The means by which this gift has been extended to us is Jesus Christ. God poured all Heaven out in one gift. "For God so loved the world that He gave His only begotten Son." (Jn. 3:16)
The Gift was more than merely that of a beautifully wrapped "Christmas" package. In fact, there was no outward beauty connected with Him. Isaiah prophesied that "He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him." (Isa. 53:2) Yet in that Gift, God made provision for our redemption from sin. One equal with God took the slave-form of man and became obedient unto death. The extension of grace to man did not come cheaply.
In simple language, there is no such thing as "cheap grace." It is how we relate to this grace which either cheapens it, or makes it that "marvelous, infinite, matchless grace" coming down from the Father above. Neither the liberal, nor the conservative Adventist has a monopoly on throwing "cheap grace" as an epithet at the other. In the polarization evident in the community of Adventism, both the liberal, and the conservative are .guilty of cheapening the grace of God "so fully and so freely extended." I can take the attitude - without saying a word - and manifest in the life that I believe that the grace of God will save me in my sins. This cheapens God's grace as manifest through Jesus Christ for He came to "save His people from their sins."' (Matt.1:21) To manifest a life-style which uses the grace of God to cover the expression of one's selfish desires is to do "despite unto the Spirit of grace." (Heb. 10:29)
On the other hand, if I perceive of the grace of God to be insufficient to meet my need for redemption - now I wouldn't confess this and I believee that I must add something to that grace to make it effective, I have also cheapened it. But more than that, I have cast reflection upon God saying, though not openly, God, you are not great enough to provide for my salvation, so I am going to make a contribution of my good works to help you out. This is as much an exaltation of self as is the selfish expression to live as one pleases yet proclaiming the grace of God as a covering for his sin. God will condemn the cheapening of His grace no matter which course of life is followed. God's grace did not come cheaply and He will visit in judgment those who cast aspersion on that grace as well as those who presume upon His mercy.
p 7 -- "Independent Ministries" frxm page 2 -- The whole issue raised by Engelkemier can be solved quickly by the determination of two simple questions: 1) Has the Seventh-day Adventist Church been weighed in the balances of the sanctuary? The statement of Ellen G. White is definite - it "is to be weighed." And 2) What was the verdict? These two questions Engelkemier did not address. The hierarchy wish to ignore them, and the independent ministries such as The 1888 Message Study Ccmmittee, Hope International, Hartland Institute, and Pilgrim's Rest duck their heads into the sand in regard to these two questions. The prophetic message of Jesus is still kept outside the door of each of these ministries.
A Lssoln from the Book of Daniel -- Daniel was a closed book - and sadly still closed to many minds. The angel did not say - "0 Daniel, shut up and seal the prophecies written in the book" - but rather "seal the book, even to the time of the end." (Dan. 12:4) In this book is the message of how to act and react when God reveals that He has weighed a corporate entity in the balances of the sanctuary and the finding resulting from that "weighing."
In the third year of Belshazzar, Daniel received a vision in which he was told specifically that the next world power would be the Medes and Persians. (Dan. 8: 1, 3, 20) He was living at the time in the palace in Shushan in the province of Elam. (8:2) As the forces of Cyrus pressed the eastern frontier of the Babylonian Empire, Daniel returned to Babylon. He could have sought "political asylum" with the Medes as he was well known to them. But no, the decision of Heaven had not been revealed. He would not move till God made known that decision.
On the last night of Babylon under Belshazzar, Daniel was called to read the mysterious writing on the walls of the palace. There he read the verdict - "Tekel" - "Thou art weighed in the balances, and art found wanting." (Dan. 5:27) The next day he entered into the governmental service of the Medes and Persians. God had spoken; the "ram" appeared; Daniel responded. It was just that simple. This book that records how Daniel reacted to the "weighing in the balances" was sealed to the time of the end. We have reached that time. Here is our guideline -"a light that shineth in a dark place, unti' the day dawn, and the daystar arise in your hearts." (II Peter 1:19)
Stand Amazed and Wonder - A reader of the Thought Paper sent us a sample of a Drexon LaserCard, "an optical memory card." In size it resembles an ordinary credit card. It has a large memory capacity, 2.86 Mbytes, or the equivalent of 1,200 type written pages. The company producing the card indicates, it is "ideal for storing data, text, pictures, graphics, voice and software." One wonders what final use will be found for such a card. --- (1990 Feb) --- End --- TOP
1990 Mar -- XXIII -- 3(90) -- The Papacy In Bible Prophecy -- How John Paul II Perceives His Role -- 1989 closed with an "earthquake" in Europe which sent shockwaves from the Baltic on the north to the Black Sea on the Southeast, and from Moscow to Rome. While the tremors began in Poland, they spread quickly to other countries in Central Europe. The intensity of the quake brought Gorbachev to Rome for a session with Pope John Paul II. A cover story in USA Today (Nov. 30, 1989) evaluated the convulsion by declaring - "The Soviet president's session Friday with Pope John Paul II is the latest development of a revolution in the Communist world that the Pope helped spark and Gorbachev has allowed to happen." US News & World Report captioned their report of the historic meeting - "Gorby's Bow to the Roman Legions." This was an allusion to the remark of Stalin at Potsdam when told that the Pope would object to some of the decisions being made. Stalin asked, "How many divisions did you say the Pope had?" Papal power has grown much since 1945.
With his elevation to the Papal chair in 1978 John Paul II has sought to project himself on the world scene, and for a reason. His personal study has been given to eschatology, which has led him to believe "with a fervor which sometimes astonishes even his personal staff that, possibly before the end of the century, somethin. 'decisive' may sweep the world." He has been known to ponder whether "he has been cast in the roll of head of the Church during what could be the final decade of the world ...." (The Year of Armageddon, pp. 32-33) While he has considered various physical happenings, such as a nuclear war as the possible "decisive" event, he has been motivated with a sense of destiny and has "made himself the very visible foremost Christian leader of the age." (Ibid., p. 33)
The meeting between Gorbachev and the Pope ha one common objective - a united Europe - according to Michael Novak of the American Enterpris Institute. He stated further that "one of John Paul's deepest themes has been that Europe is a
p 2 -- single tree with two branches, east and west, springing from one set of roots in Judaism and Christianity." (Quoted in USA Today, op. cit.)
Coming events are now casting their shadows before. The final predictions of the sure word of prophecy can be to us a light which will help us through the darkness till the day dawn. But we must have our understandings clear of what has been fulfilled in harmony with prophecy. It dare not be the idle speculations of the Adventist futurists. Yet we dare not close our eyes to those sections of prophecy which as yet have not been fulfilled.
The key prophecy in the book of Daniel is the seventh chapter. The basic outline presented in that "night vision" to Daniel is only enlarged with more detail supplied in the visions which followed. Daniel 7 takes in the sweep of history from Daniel's day as prime minister in the courts of Babylon to the time when the Kingdom will be given to the saints of the Most High. It places within its sequence the judgment before the Ancient of days. Its major importance for us now is that this prophecy identifies the papacy as "the little horn" and thus opens to us the significance and meaning of the events prophetically described in the book of Revelation.
*When told that the four beasts the lion, the bear, the leopard and the
non-descript were four kings or kingdoms which were "to arise out
of the earth" (7:17, 23), Daniel did not ask further questions about
the firsf three. He knew that the symbol of Baby1on was a lion with two
wings. He saw it every day in the mosaics of the walls and corridors of
Babylon. He knew what Jeremiah had written in describing the conquest
of: Nebuchadnezzar in the overthrow of the nations east of the Jordon.
(Jer. 49:19, 22, 28) But Daniel desired to know "the truth of the
fourth beast" (7:19) with ten horns, which sustained and nurtured
"the little horn." He was told plainly and specifically - "The
fourth beast shall be the fourth.kingdom upon the earth." (7:23)
, Babylon, :Medo-Persia, Greece - all gave way to Rome. Out of Rome arose
"the little horn." In its rise, it would come up after the ten,
from "among" them and uproot three of the original horns. (7:8)
This answers to only one power in history, and that is, the central government
of the Roman Catholic Church - the Papacy, which
Certain factors of this prophecy need to be clearly kept in mind at all
times: 1) The roots of this "little horn" were
ever rooted in the fourth beast not "Judaism and Christianity"
but pagan Rome. Its legacy to the world was not Judeo-Christianity but
paganism in deceptive garb. 2) The first
This second factor helps us to identify the symbolic description of the
first beast of Revelation 13. There a "non-descript" beast appears
"like unto a leopard" with "feet of a bear" and the
"mouth of a lion." (13:2) While also having ten horns, it has
seven heads, connecting it with the dragon of
This head is "slain to death." (13:3, margin) But when "resurrected," all the world stands in wonderment declaring - "Who is like unto the beast? who is able to make war with him?" (13:4) We see today a great war-machine become impotent before the "powers" wielded. by the Papacy. But it must be kept in mind whence this "power" and "great authority" is derived. The text says - "the dragon gave him his power and his seat, and great authority." (13:2)
When God is no longer holding in check the forces of the enemy, and the
nations of the earth are being gathered by the "spirits of devils"
for the final confrontation in "the war of the great day of God Almighty"
(Rev. 16:14 Gr.), the devil's vicegerent is in full command of the field
forces, even as
p 3 --
... POSSIBLE NOW
BACKGROUND: In 1978, located in Gainesville, across from the University of Florida, we opened a Health Food Store. The purpose of this store was to have contact with the students, that they might have access to the 3 Angels Message. I, Steve Dudas, a native Hungarian, and Faye, my wife from Minnesota, began discreetly distributing in the store the book GREAT CONTROVERSY.
EXPERIENCES: One of the many GREAT CONTROVERSYs was given to a Jewish young man, who initially accepted the Advent Message through this book. Today he writes and edits for the General Conference Jewish Department.
Another student given the GREAT CONTROVERSY told us, that his nephew phoned him from Notth Carolina and requested that he should locate a book entitled GrEAT CONTROVERSY. The student replied: "Just today I received that very same book at a Health Food Store." Later he was baptized in the Gainesville SDA Church.
TRANSITION: Through the GREAT CONTROVERSY we experienced profound changes in people's lives. Thoughts came to me at night, how can this book be more widely known. Having been raised in a Communist country, my first thought was of those people who are oppressed. I knew of the need for E.G. White's books in those countries where risk, danger and unavailability were hindrances to obtaining these gems. These thoughts did not leave me with peace.
Finally, by faith, we asked God to use us as an instrument for him. That through the printed pages ... the 3 Angels' Message would be more widely exposed and especially in the Communist countries. With no experience in printing; we depended on God totally in this project. God taught us day by day literally how and what to do. By faith, we first rented an IBM Composer and my wife started to typeset the Romanian GREAT CONTROVERSY. Without even knowing the language, slowly letter by letter, she worked 8 to 13 hours per day. Meanwhile, still operating the store, we felt impressed it was time to sell it and accelerate the GREAT CONTROVERSY project full time. While my wife worked on typesetting, I went to Europe to work for this project. Our goal was to save money and buy a IBM Composer. Upon returning, my wife had patiently finished the book after 6 months. Now what next? How to print it? Again prayer and faith.
Late one night I felt compelled to call Inspiration Books and share our burden. At their invitation I met with them. With their generous help, the miracle happened. Within a short time 25,000 Romanian GREAT CONTROVERSYs were printed and shipped to Europe!!
EUROPE: We moved to Europe and waited for the next procedure of how to smuggle them through the borders.
Meanwhile we supported ourselves by hanging wallpaper. Waiting was the watchword. God always led us to just the right people at the right time. These books would in due time get across the difficult borders.
In Western Europe, we observed that the GREAT CONTROVERSY was not available at low cost in a paperback edition. We prepared it for printing and in a short time, 25,000 German inexpensive paperback GREAT CONTROVERSYs came off the press. This snowballed until Hungarian, French, and Dutch GREAT CONTROVERSYs were available in inexpensive editions. God had brought us in contact with like-minded persons, who had a vision of this work as we did. Although each worked independently, each supplied his own personal needs. Amazingly, all worked in unity.
I read in the newspaper that the Pope was coming to Switzerland. That
is when I got the idea of how to distribute the German GREAT CONTROVERSY.
I was impressed to go to an advertising agency. In the political section
of the newspaper an ad space was reserved for the day the Pope would arrive.
The ad was put in six different newspapers around the country. A simple
ad, advertising the GREAT CONTROVERSY free of charge to anyone. The response
was tremendous! From one newspaper, which was international, 28 countries
requested the book. Nearly 2,000 GREAT CONTROVERSY were mailed free of
charge. God worked miraculously! This experience was shared in different
countries and the fire started. Germany, France, Holland and Scandinavia
also were prepared for the Pope's visit. Sweden realized their GREAT CONTROVERSY,
covered by dust, had been hidden in the closet. Now, some brethren demanded
public use of it. In Norway and Sweden, over one million pieces of literature
advertised the GREAT CONTROVERSY. The fire jumped over the ocean, as newspaper
ads appeared in the USA, prepared for the Pope's visit.
p 4 -- SMUGGLING: Smuggling can be a nerve wracking experience, but when there is a mission, with God, nothing is impossible, even under the most severe circumstances. Driving nights, sleeping in the car on the roadside was not comfort, but when God is pushing us forward we cannot stop. My wife risked alone, taking books on the train and I went by car in another direction. At the border control soldiers confiscated 986 books, then put me through two courts. Even through this bad experience God was teaching a lesson. Soon after that experience, at the very same border, my wife encouraged me with a text God had given her ... Micah 2:13 (NARS) "The breaker goes up before them; They break out, pass through the gate, and go out by it. So their King goes on before them and the Lord at their head."
The cars in front of us were searched severely, even in the engine of the car! After five tense minutes which seemed more like thirty minutes, we were quickly waved to go on without being searched! Safe on the other side! What a sense of relief brethren!! I remembered our brethren in the USA, who at that time were reading Walter Rea's book "THE WHITE LIE." If my brethren in America would be able to smuggle with me, they could testify to these miracles, that those books were indeed inspired by God.
Truck drivers with boxes of GREAT CONTROVERSY in their trucks were sealed and driven across forbidden borders without being searched! But the price was high for their service as were their risks. To reach souls is more precious than we can value it by money. Miracle after miracle was transpiring. God sent to us indirect a diplomat, who arranged that books for 1 year could be sent directly to an Embassy per mail.
COMMUNIST BORDERS OPENED: Within months, after 40 years of oppression, the borders are opening. The "gate" is open now... the king goes on before them ... (Micah 2:13). Now is our easy access to these countries. We prayed, talked, and dreamed of the day that this would happen. We can give the 3 Angels Message to these people without difficulty today.
OPPORTUNITY: Providentially the borders were opened so suddenly. The percentage of the books to be read is very high but this will not last very long. Freedom brings prosperity, TVs, videos, pleasures, cars, etc. In a very short time the thirst for spiritual needs is unwanted. Today is the opportunity without the danger and risk.
INTER-EURO PUBLISHING: Inter-'Euro Publishing has been working quietly since 10 years. Right now, thousands of books are waiting on the border to be distributed. We are producing 4-color, attractive, inexpensive, paperback editions for minimal cost. These books are being printed or reprinted in Europe. the Pope plans to go to Czechoslovakia and Hungary and later to Russia. Thousands of GREAT CONTROVERSY are needed for this visit.
The mission is possible now, brothers and sisters, this is the golden opportunity to do something for the East Bloc Countries.
'The days in which we live are solemn and important ... Great changes are soon to take place in our world, and the final movements will be rapid ones." 9T p.11
In His service,
STEVE & FAYE DUDAS, RT.1.B0X 1042 - HIGH SPRINGS FL 32643
To Our Readers: -- As you all know, we seldom recommend a special project.
We feel that this project is worthy of your consideration and involvement.
If you desire further information or how you can have a part in putting
The Great Controversy "behind what was once "the Iron Curtain"
in the national language of these Eastern Bloc nations, write direct to
Steven and Faye Dudas at the address indicated.
p 5 -- Deception by Omission -- In the last Sabbath School lesson for the adults in 1989, a question was asked: "Is the return of the Jews to Palestine in this century, followed by the establishment of' the modern state of Israel the fulfil,lment of' prophecy?" (p. 93) The answer is given from the SDA Bible Commentary , Vol..4, p. 33. It reads: "Any idea that the return of the Jews to their ancestral home, that is, to the new state of Israel, may in any way be related to Bible prophecy is without valid Scriptural foundation." (1976 edition)
The original edition in 1955, read: Any idea that the return of the Jews to their ancestral home, that is, to the new state of Israel, may in any way be related to Bible prophecy (is the product of wishful thinking on the part of misguided, even if sincere, religious enthusiasts, and) is without valid Scriptural foundation. (Part in parenthesis was omitted in the Sabbath School lesson quarterly. See p. 94)
The question asked can be answered quickly and positively - "No" - for the reason as is given in the SDA Bible Commentary. However, this is not the whole picture, and thus not the whole answer.
There is no question that "since the death of the Son of God on Calvary, there is no salvation, nor eternal homeland, except for those who believe in Him and accept His sacrifice." (Our Firm Foundation, Vol. 2, p. 230) While the restoration of the Jews to the land of Palestine in 1948 did not fulfill any prophecy, events in the history of Jerusalem as a city have. But these fulfillments are not because it is still the chosen city where God once placed His presence, but as a sign to Christians who have eyes to see. Why? Jesus so stated in His eschatological discourse on the Mount of Olives. Events in the history of that city wereto tell His people, something. He said - "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee ... and let them which are in the midst of it depart out." (Luke 21:20-21) Keep in mind that this city in A.D. 66, when the Roman armies did compass it, was then no longer the city of God, nor ever would be again, yet an event in its history was given as a sign for which His people were to watch, for it would signal to them coming disaster. They were to flee from it.
Dr. Jean Zurcher, author of the adult Sabbath School lessons for the 2nd Quarter, 1980, wrote in his lesson helps book that Jerusalem is both the beginning and the culmination of Jesus' prophecy ... Having predicted the destruction of Jerusalem and the dispersion of the Jews 'into all nations,' Jesus declared, 'Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled ' (Luke 21:24). (Christ of the Revelation, p. 71, emphasis his)
While the state of. Israel itself is not a fulfillment of any prophecy, to leave the question and answer hanging in space is to rob the student of the Sabbath School lesson of its significance. When in 1948, Israel did become a State, coming events were casting their shadows before.
The church was not left without a witness to this fact, after the historic event occurred in 1948. At a world-wide Bible Conference held in the Sligo Park Church in 1952, Elder Arthur S. Maxwell presented a paper on "The Imminence: of Christ's Second Coming." After noting that the establishment of the new state of Israel was not a fulfillment of prophecy, . he said, "However, there is one .prophecy concerning Palestine that we should all be watching with special care. Said Jesus, 'Jerusalem shall be trodden down of the Gentiles, until the times of. the Gentiles be fulfilled.' Luke 21:24." He pointed out that while "the forces of Israel" were victorious "in every other part of Palestine,:they failed to take the most dazzling objective of, all" - the old city of Jerusalem. "Mysteriously," he said, "they were held back from achieving this most cherished goal, this culminating triumph, as by an unseen hand." Then Maxwell asked - "What could be the reason?" and answers, "Only that, the times of the Gentiles are not yet fulfilled." (Our Firm Foundation, op. cit.)
We are not living in 1948, nor 1952, but in 1990. Jerusalem is no longer
trodden down of the nations, but.has been declared by the action of the
Knesset, to be "united in its entirety," the "capital of
Israel" and "the seat of the President of the State, the Knesset,
the Government and the Supreme Court." We can no longer put the fulfillment
of Luke 21:24 into the future, and thus avoid confronting the meaning
and significance of its fulfillment. We are in the "NOW"
time when Jesus' own prophecy has been fulfilled. To lead the Sabbath.
School into a complacency in regard to the fu1lment of this prophecy is
treasonable in the sight of Heaven, and a continued betrayal of light
p 6 -- LETS TALK IT OVER -- Last month we talked over the infinite grace of God. There is nothing "cheap" about that grace. Our attitude toward it is what either makes it "cheap" or of all-sufficient merit. This month we wish to consider another perversion of truth which pervades the community of Adventism clustered on the periphery. Great emphasis, and rightly so, is placed on Revelation 14:12. It reads - "Here are they that keep the commandments of God and the faith of Jesus." But interestingly when Christ returns the second time, the Bible says that He is sent forth "to take vengeance on them that obey not the gospel of our Lord Jesus Christ." (II Thess. 1:8) In that coming event, "obedience" is connected with the "gospel" not "the commandments of God."
The requirements of God have not altered and will not be altered. They are the same now for the human race as when Adam and Eve were placed in the Garden of Eden - perfect obedience, perfect loyalty. God knew that having sinned, it was impossible for man to render the required obedience. (See SM, bk. i, p. 279) For this reason the plan of redemption was devised. Jesus was sent forth to proclaim the good news - the gospel. He came into this world and through His ministry proclaimed the gospel not only by preaching the word, but also in restoring the sick, and in raising the dead. In Jesus' healing ministry, we see most clearly the "gospel." We are dead in sin with no resurrection power within us. We need a Life-Giver.
Consider the experience of Jairus. (Luke 8:41-56) His only daughter, his only child, was dying. He appealed to Jesus to come and restore her to health. Jesus responded, but making his way through the crowds which thronged was slow, and also painful to the heart of Jairus. Every moment counted. Word came that his daughter had died; it was useless to trouble Jesus further. Jesus heard and said to Jairus - "Fear not, only believe, and she shall be saved." (Luke 8:50 Greek) What else was there for Jairus to do? He could not raise his daughter to life. He had no alternatives, but to "believe only" (KJV). This was the same message which Paul gave the jailer of Philippi - "Believe on the Lord Jesus Christ and thou shalt be saved." (Acts 17:31)
We have no alternatives in the life and death struggle with sin. To meet
the requirements of God, to be numbered among the victorious group pictured
in Revelation, we must obey the gospel - "believe on the Lord Jesus
Christ." 0 how tragic it is today that concerned people of the Adventist
community are being deceived with exhortation, "obey ' the commandments
only and thou shalt be saved." In the end, they will be among those
who are rejected because they obeyed not the gospel,
--0-- In the January issue of WWN, we commented on Ferrell's tabloid presentation of the Venden affair. We received some strong responses from a few of his devotees. On the other hand, there are still thinking Adventists, who, while they have very serious questions because of the allegations, have more serious questions about Ferrell's journalism. One highly respected Adventist layman wrote as follows: I want to compliment you on your note about the Pilgrim's Rest insert concerning Morris Venden. I too was turned off by this article. I had given some credence to the story the lady told - not accepting it as a proved fact but as a possibility. After reading that insert by Ferrell, my sympathies turned more in favor of Venden. Were I he, I would consider it beneath my dignity to disprove such charges. Even if Venden is guilty, Ferrell's tactics are beneath what one would expect of a Christian. I will always have a large box of salt nearby when I read anything else that Ferrell sends me.
The plans of this layman when reading any of Ferrell's publications is a good example for all to follow.
We were criticized for suggesting that Venden take Ferrell into Federal
Court. We were reminded that it was not Biblical. I would advise all to
note what Paul did when confronted with an attack on his ministry and
his life. He appealed unto Ceasar. See Acts 25:10. (1 would do the same
as Paul if anyone sought to destroy my ministry through malicious slander.)
And do not forget that God was with him all the way to Rome. (See Acts
p 7 -- From p. 2 - "Papacy in Prophecy" -- "God has given His object lesson. If the world will not heed, will not the people of God take heed? In the twenty-first chapter of Luke, Christ foretold what was to come upon Jerusalem; 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. Mark the words: ' Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.' [verses 34-36]
"This is a warning to those who claim to be Christians. Those who have had light upon the important, testing truths for this time, and yet are not making ready for the coming of the Son of man, are not taking heed ... There is no period of time when spiritual slothfulness is excusable.
"Only by being clothed with the robe of Christ's righteousness can we escape the ]udgments that are coming upon the earth. Let all remember that these words were among the last that Christ gave His disciples. Iif this instruction were often repeated in our papers and publications, and less space were taken for matter which is not one-hundreth part so important, it would be more appropriate. In these sacred, solemn warnings the danger signal is lifted. It is this instruction that church members and the people of the world need; for it is present truth." (Ms. Release #1102, p. 11: Letter 20, 1901)
Ask yourself two questions: 1) Why did Ellen G. White emphasize the 21st chapter of Luke over Matthew 24 and Mark 13? 2) What is in Luke 21 about "what was to come upon Jerusalem," that is not found in either Matthew or Mark? Check your answers by reading Luke 21; give special attention to verses 20-25.
NOTE: The prophecy of Daniel 7 clearly places "the little horn" among the ten horns, or Europe. It was to be "slain to death" in the symbolism of Revelation. This death sentence was carried out by France, known as "the eldest son of the church." In 1798, on orders of Napolean, the reigning pope was taken prisoner, and the government of the Papacy was abolished. George Trevor, Canon of York, wrote commenting on this event - "The Papacy was extinct: not a vestige of its existence remained; and among all the Roman Catholic powers not a finger was stirred in its defense." (Rome and Its Papal Rulers, p. 440)
It can be accurately assumed that its "resurrection" would occur in the same area in which it was "slain." It began in Rome itself in 1929 with the signing of the Concordat between Gasparri, Papal Secretary of State, and Mussolini. It is now, under the present pope enjoying fully restored power with the "heads" of State counseling with it regarding international matters. Even an atheistic power, like the France that slew it, is bowing to its designs.
But both Daniel and Revelation place the final emphasis on Jerusalem. not Europe. Daniel indicates the "planting of the tabernacles of his palace between the seas in the glorious holy mountain." (11 :45; see also 9:16) John sees the forces of evil gathering the kings of earth to the place called in the Hebrew tongue - Har-Magedon (Har-mo'ed) - or "The mount of the congregation" (Rev. 16:16, Isa. 14:13, Ps. 48:2).
Even as the rapidity of the change in Europe surprised all, so the final movements will be rapid ones. We need to be awake, watching and praying. --- (1990Mar) --- END --- TOP