mother was a devoted and active Baptist. She was a leader
in the Children's Division of the Sunday School of the
local church where we lived in Iowa. She was also an active
member and regular attendant of the Woman's Missionary
Auxiliary. I recall one summer afternoon upon her return
from one such meeting, she told me about the devotional
study that day. It had made a deep impression upon her
mind. The guest speaker related to the group the events
of the Dark Day of May 19, 1780, and the Falling of the
Stars on the night of November 13, 1833. Mother said to
me, "William, just think in less than two years,
it'll be 100 years since the last great sign Jesus gave."
The year was 1931, and the guest speaker was Bertha E.
Jorgensen, a retired Seventh-day Adventist Bible Worker.
I did think.
I wondered if I would grow up to be a man. The end seemed
so near. Would it be five years yet? That Fall, the same
retired Bible Worker would give my mother and me a series
of 22 Bible studies. We would be her last converts to
the Truth before she would go to her rest. But time has
continued, and those five years have lengthened into plus
ten times five.
I dream, or for that matter anyone else in that small
Seventh-day Adventist company, that some of us would live
to see a prophecy of Jesus fulfilled in our day as verily
as those living in 1833. But we have! That is what this
manuscript is all about - THE HOUR AND THE END! It is
written for, and dedicated to, all who desire truth and
who with an open mind will search for it. As you read,
it is my hope and prayer that your mind will be guided
by the Spirit of truth, and that the realization that
we have reached the end of all things earthly will stir
your hearts as mine was stirred that day long ago in 1931.
Chapter I - Recent
Adventist Literature on Luke 21:24
1952 Bible Conference -- In
1952, a Bible Conference was held in the Sligo Seventh-day
Adventist Church from September 1-13. Various theological
and prophetic studies were presented at the Conference.
One topic, which was assigned to Arthur S. Maxwell, then
editor of The Signs of the Times, was "The
Imminence of Christ's Second Coming." In the presentation
of his study, Maxwell listed three areas of unfulfilled
prophecy - developments in the United States, developments
in Palestine, and the Seven Last Plagues.
The "developments in
Palestine" concerned the fulfillment of Luke 21:24.
Keep in perspective the time of this Bible Conference
- 1952. Just four years prior in 1948, the Jewish state
of Israel had been Reestablished In the light of this
background, observe carefully Maxwell's penetrating observations.
He said: - The
recent dramatic restoration of the nation of Israel has
focused the attention of mankind once more on Palestine.
Many Christians have mistakenly permitted themselves to
believe that the return of thousands of unconverted Jews
to their native land is a fulfillment of the promises
to Abraham, Isaac, and Jacob, not realizing that, since
the death of the Son of God on Calvary, there is no salvation,
nor any eternal homeland, except for those who believe
in Him and accept His sacrifice.
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.
nineteen centuries Jerusalem has been trodden down of
the Gentiles. It is still trodden down of the Gentiles.
Despite the amazing prowess of the Israeli troops, the
ancient city of Jerusalem is still in Arab hands. A Mohammedan
mosque still stands upon the site of Solomon's Temple.
Victorious as were the forces of Israel in every other
part of Palestine, they failed to take the most dazzling
objective of all. Mysteriously they were held back from
achieving this most cherished goal, this culminating triumph,
as by an unseen hand.
could be the reason? Only that the times of the Gentiles
are not yet fulfilled.
ago Israel was not permitted to enter Palestine for a
certain time because "the iniquity of the Amorites"
was "not yet full" (Gen. 15:16); that is, not
until the probationary time allotted to the Amorites had
may well be that the same principle applies today, on
a wider scale. If so, then Jerusalem is to remain trodden
down by Gentiles till the probationary time of all Gentiles
has run out. If this be correct, how much hinges upon
the fate of this ancient city and the power that occupies
it! Our Firm Foundation, pp. 230-231
In 1952, the ministry of
the Seventh-day Adventist Church was alerted in regard
to the prophecy of Jesus concerning Jerusalem. While the
studies given at the Bible Conference did not carry the
"imprimatur" of the General Conference, the
theologians of the Church, and the Administrative leaders
of the world field were all present at this conference.
It is of interest to note what Dr. Denton E. Rebok, secretary
of the Bible Conference, had to say in his "introductory"
remarks as found in Volume I of the Conference report.
He wrote: - The
General Conference as a body is in no way responsible
for the studies presented. They are not an official pronouncement
of the church. They do, however, represent the best thinking
on the part of sincere, honest, earnest, devoted, loyal
men - Seventh-day Adventists, first, last, and always
- who have tried to give expression to our conception
of the great truths believed, held, and taught by Seventh-day
Adventists generally in all parts of the earth. (Ibid.,
I Vol. I, p. 13)
p 2 -- Elder W. H.
Branson, president of the General Conference at the time,
in a report that appeared earlier in the Ministry
(July, 1952), enumerated who were to be in attendance
at the Bible Conference. He wrote: - According
to the action of the Autumn Council, the personnel of
the conference will consist of the following individuals:
members of the General Conference Committee who will be
in attendance at the 1952 Biennial Council, and others
who may be invited to the council:
a. Two Bible teachers from each senior
college, to be chosen by their respective boards.
b. One Bible teacher from each junior
college, to be chosen by their respective boards.
c. One to as many evangelists from
each union conference as there are local conferences in
the union, to be appointed by the respective union committees.
d. The editors of our leading periodicals.
e. The book editors of our leading
f. Representatives from the Theological
g. From the overseas divisions: a minimum
of three in addition to the president of the field. (Ibid.
It was before such a gathering
of the leadership of the Church that Elder Arthur S. Maxwell
called attention to the significance of Luke 21:24. This
writer was there as a delegate under section "c"
and can tell you what happened in his case, and I do not
believe that my response was much different from the others
present. I heard but perceived not, because of the conditioning
received over the years in regard to the Jews returning
The Twentieth Century
It is well known that The
Twentieth Century Bible Course is a means used by
the Church as an evangelistic tool. It represents the
teachings of the Church in regard to interpretation of
Bible prophecy and points of theology. In Lesson 5, captioned
- "Time Running Out" - the prophecy of Luke
21:24 is declared to be fulfilled in our day. The #2 question
is - "What sign did Jesus give that would indicate
when the destruction of the city [of Jerusalem] was
at hand?" Luke 21:20 is given as the Bible answer.
Then this note follows: - The
city of Jerusalem was surrounded by the Roman armies in
A. D. 66. After a period of time the army withdrew and
the Christians, recognizing the sign given by Christ (Matthew
24:15-20) fled the city and did not return. In A. D. 69
the Romans returned, and destroyed the city in A. D. 70.
Nearly a million people died or were sold into slavery
at that time, but not a single Christian died. They
watched for the sign Christ had given and obeyed His instructions.
The temple was burned to the ground as Christ had
foretold (even though the soldiers had orders not to destroy
it). Christ foresaw the future and outlined it to His
followers so that they could be saved. (Emphasis
The third question reads:
"How long did Christ say that Jerusalem would be
trodden down?" Luke 21:24 is given as
the place in the Bible to find the answer. Then this note
follows: - Old
Jerusalem and the temple site has been occupied largely
by the Gentile nations until 1967 when the Jews took possession
of it in a "lightning victory." This portion
of Christ's prophecy was fulfilled in our day! (See
Sabbath School Lesson
Helps -- "The Witness of Jesus" was the
subject of the second quarter's lessons (1980) for the
Adult Division of the Sabbath School. Dr. Jean Zurcher
not only authored these lessons, but his book, Christ
of the Revelation, was translated into English as
p 3 -- for the quarter's
lessons. In this book was noted the fulfillment of Jesus'
prophecy of Luke 21:24. Dr. Zurcher wrote: - We
shall not linger over the numerous signs given by Jesus
in this discourse. [Matthew 24, Mark 13, and Luke 21]
One only will occupy our attention, the one that especially
deals with time. Even in our days it constitutes a critical
point in the political world: Jerusalem. In fact, Jerusalem
is both the beginning and culmination of Jesus' prophecy.
For Him, as for Daniel the prophet, the history of nations,
as that of the people of Israel, is written in the setting
of the tragic history of Jerusalem. The latter is a sign
by which the fate of the former is determined. So 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
today would deny the precision of this prophecy. The destruction
of Jerusalem by the Roman armies in AD 70 is a historical
fact commemorated on the triumphal arch of Titus in Rome.
The dispersion of the Jews among all nations is still
a reality. As for Jerusalem, nineteen centuries of history
should provide adequate proof that it has been "trodden
down of the Gentiles" - first by the Romans, then
by the Arabs, next by different Christian nations during
the Crusades, fourth by the Turks up to the end of the
first world war, then by the British, and finally by the
Jordanians until the Six-Day War in June, 1967.
prophecy of Jesus was a sign to the Christians of the
Apostolic Church, who lived at the beginning of the times
of the Gentiles, and it remains a sign for us who live
at the end of the times of the Gentiles. Again, we must
know how to discern its meaning.
is not a matter of our seeing in the return of the Jews
to Palestine and in the Israeli conquest of Jerusalem
a sign of the approaching conversion of the Jews, as so
many Christians think. Nothing in Jesus' prophecy allows
such an interpretation. However, if we cannot see that
Jerusalem is an exceptional sign of the times, then might
we not be placing ourselves in the same position as the
religious leaders who knew how to "discern the face
of the sky" but could not discern the obvious "signs
of the times"?
order for us to understand Jesus' statement, three questions
need answering. First, what exactly does the expression
"times of the Gentiles" mean? Then what should
be understood by the fulfillment of the times of the Gentiles?
Finally, what connection is there between the retaking
of Jerusalem by the Jews and the fulfillment of the times
of the Gentiles?
I understand Biblical language, the times of the Gentiles
is the period set aside by God for the evangelization
of the heathen nations. It is not the time needed for
them to be converted to Christianity, as some think, but
for them to hear the gospel. It is in this sense that
Jesus said: "This gospel of the kingdom shall be
preached for a witness unto all nations; and then shall
the end come" (Matthew 24:14).
believe that the times of the Gentiles began in AD 34,
when the prophetic seventy weeks that God set aside for
the people of Israel ended. ... And if I have understood
the prediction of Jesus properly, this time will be "fulfilled"
when Jerusalem shall cease to "be trodden down of
the Gentiles." The fact that since 1967 Gentiles
no longer have occupied Jerusalem means, therefore, that
we are now living at the end of "the times of the
here constitutes the last sign of the times by which the
Lord shows us that the history of this world is coming
to its climax and that the restoration of all things is
at hand. (pp. 71-72; See
1952, the ministry of the Church was alerted to the coming
fulfillment of Luke 21:24. In 1980, the whole Sabbath
School was given an opportunity to know that the prophecy
had been fulfilled. During this same period, those studying
the doctrines and teachings of the Church were told -
"This portion of Christ's prophecy was fulfilled
in our day!" With this background, as found in Adventist
literature on prophecy, 1 it should be irrelevant
to spend time proving the validity of the fulfillment
of Luke 21:24 to Seventh-day Adventists. We should rather
be seeking to discover the significance of this already
fulfilled prophecy to our own work and
p 4 -- mission. We
should know and appreciate what Jesus was giving in prophetic
legacy to His followers. We should also become aware of
the large amount of historical data which adds significance
to the dates which mark the fulfillment of Luke 21:24.
In the coming chapters, we
shall discuss and give that data, then we shall devote
the last part of the study to the meaning of Luke 21:24
for the work and mission of the Seventh-day Adventist
1 -- In
1974, a series of three Bible Conferences were held in
the North American Division of the Seventh-day Adventist
Church. At each of these conferences, Dr. Herbert C. Douglass
presented a topic on "The Unique Contribution of
Adventist Eschatology." In these presentations, he
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)
Then in his book, The
published by the Pacific Press in 1979, he makes the same
assertion, however, changing the emphasis to a prophetic
significance. In the book, Douglass wrote - "Although
Seventh-day Adventists are premillennialists, they do
not see prophetic importance in the establishment of the
Jewish state in 1948, or the annexation of Old Jerusalem
in 1967. ..." (p. 48)
should be noted that in Chapter I above, none of the sources
cited refer to the date, 1948, as being a fulfillment
of any prophecy. However, both Dr. Zurcher and the author
of the 20th Century Bible lessons saw definite significance
in the retaking of Old Jerusalem by the Israelis in 1967.
In fact, Zurcher emphasizes the point that if one cannot
see "that Jerusalem is an exceptional sign of the
times," he could be placing himself in the same category
with the "religious leaders who knew how to 'discern
the face of the sky' but could not discern the obvious
'signs of the times.'"
is not listed among the delegates to the 1952 Bible Conference,
and so was perhaps totally unaware of Maxwell's presentation.
The English translation of Zurcher's book came one year
after the Pacific Press had published his book - The
End. However, Douglass' assertions are given without
support or documentation. They do indicate an awareness
of the prophecy and what could be its fulfillment. One
is left with the impression that Douglass is most reluctant
to come to grips with this prophecy because of what the
significance of its fulfillment would be to the thesis
of his book.
same Pacific Press that published Douglass' book - The
End - in 1979, also published some years earlier in
1898 a book by James Edson White - The Coming King.
In that book, Edson White had written: - We also read
that "Jerusalem shall be trodden down of the Gentiles,
until the times of the Gentiles be fulfilled." Luke
21:24. Jerusalem has never again come into possession
of the Jews, and will not until "the times of the
Gentiles be fulfilled." This will be when the work
of the gospel is finished. (p. 98; See
p 5 --
Chapter II -- Luke
21:24 in Context
Part of Jesus' Prophetic
Legacy to His Church -- The
prophecy of Luke 21:24 is a part of a prophetic outline
which Jesus gave to His disciples on the Mount of Olives,
Tuesday prior to His great sacrifice on Calvary. What
Jesus said is recorded in all three of the Synoptic Gospels
- Matthew 24, Mark 13 and Luke 21.
The day following His triumphal
entry into Jerusalem, Monday, He cleansed the temple the
second time. He charged the Jewish leadership with making
His house "a den of thieves." (Matt.
21:13) On Tuesday, upon His return to the Temple, He was
met and challenged by the chief priests and elders of
the people as to His authority to do what He had done
the day before. (Matt. 21:23) After putting them to silence,
Jesus spoke in the hearing of the multitude, the most
scathing denunciations of the religious leaders of Israel
they had ever heard. (Matt. 23:1-36) Then He declared
- "Behold, your house is left unto you desolate.
... and Jesus went out." (Matt. 23:38; 24:1)
This pronouncement and act
of Jesus shocked the disciples. Hurriedly following Him
from the Temple precincts, they sought to bring Him to
reality as they perceived reality to be. One of the disciples
- speaking the sentiments of all - said to Jesus: "Master,
see what manner of stones and what buildings are here!"
(Mark 13:1) What were they saying? "Jesus, you spoke
too hastily. Look here. See these great buildings. Look
at the massive rocks which have been used in the building
of the Temple. How can You say, that this Temple, the
center of all our religious worship is now desolate? Is
it going to be set aside? Jesus, not backing down one
inch said in response - "Seest thou these great buildings?
there shall not be left one stone upon another, that shall
not be thrown down." (Mark 13:2) This stunned them.
Silence reigned during the entire walk from the Temple
to the Mount of Olives where they would spend the night.
While sitting together on
the Mount, four of the disciples ventured to ask Jesus
"When shall these things be? and what shall be the
sign of Thy coming, and of the end of the world?"
(Matt. 24:3) To the disciples, if the Temple was going
to be destroyed, that had to be the end of the world.
So to them, it was just one question. In answering their
question, Jesus mingled the signs marking the two events.
But in giving general signs which would apply to both
events, He outlined three specific signs which would mark
major epochs from the time of the Apostles to His second
coming. Note these events as given in Luke 21:
1) And when
ye shall see Jerusalem compassed with armies, then know
that the desolation thereof is nigh. Then let them which
be in Judea flee to the mountains; and let them which
are in the midst of it depart out; and let not them that
are in the country enter thereinto. (Luke 21:20-21)
there shall be signs in the sun, and in the moon, and
in the stars. (Luke 21:25) ["The sun shall be
darkened, and the moon shall not give her light, and the
stars shall fall from heaven." - Matt. 24:29]
Jerusalem shall be trodden down of the Gentiles, until
the times of the Gentiles be fulfilled. (Luke 21:24)
It is important to understand
that these three prophetic signs were not given in
p 6 -- symbolic representation.
They were given in literal language so that when the event
did occur, one could look back upon the historical happening
and say - "Look what has taken place. This fulfills
what Jesus said." Then the one recognizing the event
would need to ask further - "Since this has happened,
what is Jesus saying to me now?"
By understanding this prophecy
of Jesus in Luke 21:24 in its literal sense, we are but
following a principle used by our spiritual forefathers.
In A Symposium on Biblical Hermeneutics, Don F.
Neufeld wrote a section on "Biblical Interpretation
in the Adventist Movement." One principle which was
paramount to these students of the Bible was - "The
Bible must be interpreted according to the plain, obvious,
and literal import unless a figure of speech is employed."
Then Neufeld comments - "This rule was a recurring
theme at a time when critics attempted to demolish the
positions taken by the Adventists." (p. 119)
Some Definitions -- It
should be clearly understood in the study of Luke 21:24
that when Jerusalem, or the nation of Israel, is referred
to in its present historical setting, it is not
that the city of Jerusalem is to be considered as the
holy city of God, or the nation of Israel as once more
God's chosen people. This relationship is no more, and
never will be again. The times of the Jewish nation as
the people of God ended in AD 34 in harmony with the prophecy
given to Daniel (9:24). However, this fact does not exclude
an equally important fact; that is, events in the history
of Jerusalem can still be in fulfillment of Bible prophecy.
For example, Jerusalem was no longer the holy city of
God in AD 66, yet the surrounding of that city by Cestius
fulfilled a sign given by Jesus. It was so understood
by the Christians, and when Cestius withdrew from the
city, they fled from the coming destruction which Jesus
We find in the Greek language,
the word translated - "Gentiles" - is the same
word for "nations" - ta
eqnh (TA ethne). In
Old Testament times, the inhabited world was divided
into two groups - the Gentiles or nations, and the people
of God, which was Israel. In the New Testament, it is
again the nations, and the New Israel of God, the Church.
As God committed His message of grace as revealed in the
sanctuary model to Israel to give to the world, so also
to the Church, God has committed the message of Christ,
the Word made flesh - the New Tabernacle - to be given
to the nations. But in giving the events which were to
serve as signs to His people, Jesus connected two of those
signs with historical happenings in the history of the
city of Jerusalem.
Because of this parallel
relationship between Israel of old and the New Israel
of God, it is mandatory that we clearly understand the
use and meaning of "Jerusalem" in both prophecy
and history. In the Old and New Testaments when Jerusalem
is referred to, it is primarily in a very historical setting
- the literal city. Such is the case in Luke 21:24. The
same city which was to be surrounded by Roman armies is
the same city which was to be trodden down of the nations
until the times of the nations or Gentiles be fulfilled.
The term, "Jerusalem," is also used to represent
the Church. It is so used in the Writings of Ellen G.
White in connection with Ezekiel 9. (Testimonies for
the Church, Vol. 3, p. 267) Paul uses the term to
refer to "the mother of us all," but in so doing
assures that this "mother" is above, and is
not an earthly entity. (Gal. 4:26; Heb. 12:22)
It also needs to be kept
in view that even though the question about the end times
arose over the discussion as to what was to take place
in regard to the Temple, Jesus did not say that
the Temple was to be trodden down of the nations till
the times of the Gentiles (nations)be fulfilled. He clearly
indicated that the same city which was to be surrounded
by the alien armies was to be the city whose history would
give the sign by which Christians could tell when the
times of the Gentiles would be fulfilled. TOP
p 7 --
III -- An
Analysis of Luke 21:24-25
"The Distress of
Nations" -- Verses 24 and
25 of Luke 21 are closely associated together. The KJV
tends to obscure this close relationship. In both verses,
the English words, "Gentiles" and "nations"
are translated from the same Greek word. Using the word
- nations - in each instance, these verses would read
- "And Jerusalem shall be trodden down of the nations
(eqnwn), until the times of
the nations (eqnwn) be fulfilled.
And there shall be signs in the sun, and in the moon,
and in the stars, and upon earth distress of nations (eqnwn),
with perplexity." In other words, the ending of "the
times of the Gentiles," or nations is closely associated
with "the distress of nations, with perplexity."
The Greek word for "distress"
is Vunoch which means "imprisoned,
in the narrows, or straits." The added phrase - "with
perplexity" (en aporia) conveys
the picture of nations unable to meet the demands placed
upon them financially, or the inability to solve the monetary
stress. (See The Vocabulary of the Greek New Testament
by Moulton & Milligan, both articles,
aporew & aporia)
It is an interesting fact
that the same year which marked the closing period of
the times of the Gentiles - 1967 - is also the year which
marked the beginning of the financial woes of the nations.
In a Special Issue (July 4, 1974) of Myers' Finance
& Energy, C. V. Myers wrote: [Gordon Tether in
the London Financial Times (June 28, 1974) noted
Myers as being "the well-known Canadian financial
expert."] - It
has now been established over the course of the last seven
years - since 1967 - that there is nothing in this world
the international monetary authorities can do to stem
the advance of gold, or to stem the collapse of inflation
- or to avoid the enormous deflation - the global liquidity
crunch - and the resulting depressions. Don't doubt this.
The monetary morons have demonstrated it to you time and
again. Fail! Fail! Fail!
seven years things have gone from bad to worse; the US$
has been devalued; inflation has undermined world confidence
in money; and now the bankruptcies come.(Pp. 2-3)
Again in 1975, Myers wrote:
all that I have observed of international [monetary] conferences
since 1967 I do not believe that any conference is going
to come up with any workable answer. It seems that the
situation will just continue to deteriorate.
six months ago we heard every monetary authority in the
world shouting, "either we lick inflation or we are
doomed. This is the battle of the century." President
Ford said, we have a war, and we intend to fight this
war against inflation. The way he is fighting the war
against inflation is to add a $70 to $100 billion deficit
to the U.S. budget. What happened to all the dire predictions
of the result of inflation?
brains are stunned. They see no answer - so now they begin
to think no answer is necessary. Or at least they have
decided there is no use thinking about it at all. Therefore,
I can only see as the end product, as I have repeatedly
said in these letters - and especially after attending
the big world meetings of IMF - the answer is a total
the countries will have to go back to a system which will
stabilize the money, such as gold - or the social order,
not only of the United States, but of all the industrial
world, will disintegrate, and from the enormous confusion
new governments will arise after much suffering and
p 8 -- bloodshed,
starvation and horror. Those governments would be dictatorships.
D'Estaing observed: "The world is unhappy. It is
unhappy because it doesn't know where it is going, and
because it senses that if it knew, it would discover that
it was heading for disaster. ... The crisis the world
knows today will be a long one. It is not a passing difficulty.
It is actually the recognition of permanent change."
(Ibid., March 11, 1975, pp. 1-2)
In the May 24, 1976 issue
of his financial letter, Myers again cites the year 1967
as the base year for the beginning of the monetary perplexities
which have gripped the nations since then. He wrote -
"An enormous war has been going on between the forces
of paper and the forces of gold since 1967 when SDR's
were first proposed." Then he lists a "score
card" in the battle between gold and the paper, Special
IMF recommendation of Special Drawing Rights in 1967.
The IMF official acceptance of SDR's, 1969, and the creation
of 9.5 billion SDR's during 1970, 1971, and 1972.
(3) Nixon's break with gold, August,
1971, and the end of the world monetary system devised
at Bretton Woods.
(4) The IMF decision to sell 25 million
ounces of gold at 16 auctions over the next two years
- thus depleting the international money system of important
gold reserves. (p. 1; see Exhibit #4)
In a letter dated, April
23, 1976, Myers noted - "Gold is to money what DEITY
is to religion. Without a deity the moral code disappears.
Without gold the morality of money disappears: Morality
because money loses its store of value, and the man who
sweated and worked has lost the fruits of his labor, and
that is immoral." In Newsweek (June 19, 1978,
p. 21) in an article on the tax revolt, the writer noted
"Since 1967, the value of the dollar has declined
47.6 percent, and the average American working family
is now barely better off in real dollars than it was a
decade ago." The connection between the sign Jesus
gave to mark the conclusion of the times of the Gentiles
or nations, and the beginning of the "distress of
nations" is inescapable. The fact that we are living
in this very time should cause us to do some very serious
The Word - "Until"
-- Twenty times in his Gospel and in the book of Acts,
Luke uses the Greek word, acri
or acriV, which is translated,
"until." However, in Luke 21:24, and in two
places in Acts, the word is combined with the relative,
'ou, making it an idiomatic
hou. To understand the force of this expression
as far as, Luke 21:24 is concerned, we need to take time
to observe its use in the book of Acts.
The first instance of its
use in Acts is in Chapter 7. The verse in context reads:
- But when
the time of promise drew nigh, which God had sworn to
Abraham, the people grew and multiplied in Egypt, till
(achri hou) another king arose, which knew not
Joseph. The same dealt subtilly with our kindred, and
evil entreated our fathers, so that they cast out their
young children, to the end they might not live. In which
time Moses was born. (17-20a)
It should be observed that
these verses indicate a "time" when the promise
"drew nigh" and the children of Israel "grew
and multiplied in Egypt, till a king arose" who with
his counselors initiated a genocide program. This program
did not begin immediately and it covered a period of time.
In fact, Moses was born in that "time." Here
the idiom is used to indicate a definable period of time
by occurring events.
We find the same indication
in the second use of the idiom in Acts 27:33. Paul was
on his way to Rome. Adverse weather conditions had made
the voyage extremely hazardous. To Paul it was revealed
that they would be "cast upon a certain island."
All on board had fasted for fourteen days, and when it
appeared they were approaching
p 9 -- land, Paul
advised that they should "take some food." Luke
writes that Paul gave this counsel to all on board "while
(achri hou) the day was coming on." From the
time the first faint light on the eastern horizon heralds
the coming dawn until the sun arises dispelling all darkness,
the day is coming on - a brief but definable period of
In 1967, the armies of Israel
recaptured the Old City of Jerusalem, yet the capitol
remained at Tel Aviv. In 1980, the Knesset declared a
united Jerusalem the Capitol of all Israel. The period
which marked the closing of the times of the Gentiles
can be clearly defined. (See Appendix C)
of the Gentiles - Not only does Luke present the prophecy
of Jesus concerning the fate of Jerusalem in 70 A. D.,
in the discourse as given on the Mount of Olives; but
also in describing the Triumphal entry of Jesus into Jerusalem
a few days prior, he quotes Jesus saying concerning the
city - "Thine enemies shall cast a trench about thee,
and compass thee around, and keep thee in on every side,
and shall lay thee even with the ground, and thy children
within thee: for they shall not leave in thee one stone
upon another; because thou knewest not the time (kairon)
of thy visitation." (Luke 19: 43-44) This picture
is merely an enlargement of what Luke quotes Jesus as
saying on the Mount of Olives - "And when ye shall
see Jerusalem compassed with armies" (21:20) making
it a sign for His followers. In other words, when Jerusalem
was destroyed it had had its day of grace - its time
It is in this setting then,
that Luke reports the words of Jesus stating that the
Gentiles would also have allotted times (kairoi),
and that a certain event would mark the closing of those
times. Even as in the case of the Jewish nation, it does
not mean that all Gentiles will be converted even as all
the Jews were not "converted" to Jesus, the
Messiah. The force of the concept is the same as stated
in Matthew - "This gospel of the kingdom shall be
preached in all the world for a witness unto all
nations; and then shall the end come." (24:14) The
sign that will mark the time when the witness has been
preached "unto all nations (Gentiles)" has to
do with events connected with Jerusalem's history. In
this case, it is the time when the city is no longer under
the control of the Gentiles.
There is a distinct parallel
in the closing of the time of the Jewish nation/church
and the closing of the times of the Gentiles. According
to the prophecy given to Daniel, "seventy" weeks
of years were set aside for them. In the final week, Jesus
came with His last appeal to the chosen people. During
His ministry, He cleansed the Temple twice but was unable
to change the course of the religious leadership. The
midpoint of that final week of years was marked by the
crucifixion of Jesus. It closed with the stoning of Stephen
in 34 A.D. Yet time lingered for the individual Jew who
worshiped in the synagogues throughout the Roman Empire.
There they had the opportunity to decide whether they
would accept the decision of their hierarchy concerning
Jesus' claim as the Messiah, or whether they would accept
the Gospel that Jesus of Nazareth was indeed the fulfillment
of the promises given to them under the covenant. Then
followed the literal destruction of Jerusalem, in whose
fate, "we may behold the doom of a world that has
rejected God's mercy and trampled upon His law."
(GC, p. 36) Jesus gave us as a prophecy by which
we may know when "the time of visitation" is
completed for the nations. Mercy still lingers for the
individual. But soon to follow is the "wrath"
of God poured out without mercy, We stand in time between
these two events.
- The word translated, "trodden down" is
a present participle of the Greek verb, pateo.
p 10 -- The force
of the present tense in Greek indicates that Jerusalem
is to be continuously trodden down till the times
of the Gentiles be filled full. This has been true. In
70 AD, Titus desolated the city, but in putting down the
revolt of the Jews in 132 AD led by Bar Kochba, Hadrian
desolated it even more so. The city was ploughed over
after its recapture in 134 AD From that day till 1967,
only Gentile powers controlled Jerusalem.
The Greek verb, pateo
according to Thayer's Lexicon, means "to tread under
trample on, i.e. treat with insult and contempt: to desecrate
the holy city by
devastation and outrage." Arndt &Gingrich in
their lexicon (A Greek-English Lexicon
of the New Testament, p. 640) defines the verb thus:
"tread, trample of the
undisciplined swarming of a victorious army through a
conquered city. Its heedlessness, which acknowledges no
limits, causes pateo
to take on the concepts 'mistreat, abuse."' These
definitions describe exactly what Jesus said would be
the fate of the city in "the days of vengeance, that
all things that are written may be fulfilled."
(Luke 21:22) Continuously from the days of vengeance begun
by Titus completed by
Hadrian, Jerusalem has been under Gentile domination and
would continue so till the
times of the Gentiles be fulfilled.
Moulton & Milligan cite
contemporary use of this Greek root word in The Vocabulary
of the Greek New Testament. One source reads - "to
the crops in the sand." The substantive use was noted
in the clause - "One who treads (patetes)
grapes with their feet." (p. 498)
From a detailed study of
Luke 21:24-25, the conclusion cannot be avoided that we
have seen fulfilled before our very eyes a prophecy of
Jesus, even as our spiritual forefathers saw the fulfillment
of the other signs which Jesus gave - "And there
shall be signs in the sun, and in the moon, and in the
stars." (Luke 21:25) To the significance of these
signs, we shall devote the next chapter.
p 11 --
Chapter IV -- "The
Revelation of the Son of Man"
Signs in the Heavens --
Luke quoted Jesus as saying
- "There shall be signs in the sun, and in the moon,
and in the stars." (21:25) In discussing the sign
which would warn His followers of the destruction of Jerusalem,
Jesus called their attention to the book of Daniel, the
prophet. (Matt. 24:15) Also in the book of Daniel is revealed
a judgment to precede Jesus' "coming and the end
of the world." (Matt. 24:3) Daniel was shown the
scenes in the heavens when "the judgment was
set and the books were opened." (Dan. 7:9-10) In
another vision, the hour when this judgment would commence
was stated in prophetic time - "Unto two thousand
and three hundred days, then shall the sanctuary be cleansed."
(Dan. 8:14) This time period would reach to 1844. Prior
to the culmination of this prophetic period, the signs
in the heavens foretold by Jesus did occur.
On May 19, 1780, the sun
was darkened and the moon did not give its light. (Matt.
24:29) This extraordinary darkness began about 10 a.m.
in the morning and continued past midnight. Covering the
whole of the New England States, the reports of this sign
which Jesus gave are to be found in the records and historical
journals of that area. Observers near Boston reported
that by 11:30 a.m., the darkness had become so intense
that "in a room with three windows, twenty-four panes
each, all open toward the southeast and south, large print
could not be read by persons with good eyes." (Boston
Gazette and Country Journal, May 29, 1780) This same
report noted that "in the time of the greatest darkness
some of the dunghill fowls went to their roost. Cocks
crowed in answer to one another as they commonly do at
night. Woodcocks, which are night birds, whistled as they
do only in the dark. Frogs peeped. In short, there
was the appearance of midnight at noon day." (Emphasis
"The darkness the following
evening was probably as gross as ever has been observed
since the Almighty fiat gave birth to light," so
wrote Dr. Samuel Tenney in a letter dated, Exeter, NH,
December, 1785. (Collections of the Massachusetts Historical
Society, Vol. 1, 1792) Tenney continued by saying:
- I could not
help but conceiving at the time, that if every luminous
body in the universe had been shrouded in impenetrable
shades, or struck out of existence, the darkness could
not have been more complete. A sheet of white paper held
within a few inches of the eyes was equally invisible
with the blackest velvet.
Fifty-three years after the
Dark Day, the stars of heaven fell (Matt. 24:29). The
record reads: - On
the night of November 12-13, 1833, a tempest of falling
stars broke over the earth. North America bore the brunt
of the pelting. From the Gulf of Mexico to Halifax, until
day light with some difficulty put an end to the display,
the sky was scored in every direction with shining tracks
and illuminated with majestic fireballs. (Agnes M.
Clerke, History of Astronomy in the Nineteenth Century,
The significance of these
events was noted by Ellen G. White in the Spirit of
Prophecy, Vol. IV, in the chapter before her account
of William Miller. She wrote: - While
unconscious of their condition and their peril, the church
and the world were rapidly approaching the most solemn
and momentous period of earth's history, - the
period of the revelation
p 12 --
the Son of man. Already had the signs which Christ himself
had promised, - the sun clothed in darkness by day and
the moon by night, - declared His coming soon. (p.
195, emphasis mine)
The Period of the Revelation of the Son of Man - This
period of time - not a single event - is marked by three
manifestations of Jesus as the Son of man. At the time
"the judgment was set, and the books opened,"
Daniel also beheld, in his continuing night vision, "one
like the Son of man" coming "with the clouds
of heaven" to the Ancient of days. He was given "dominion,
and glory, and a kingdom, that all people, nations, and
languages, should serve Him." (Dan. 7:13-14) The
Son of man, as High Priest after the Order of Melchizedek,
is involved in the judgment. (Heb. 9:27-28) When on earth,
He told the caviling Jews that "the Father judgeth
no man, but hath committed all judgment unto the Son."
He also told them why - "The Father ... hath given
Him authority to execute judgment also, because He is
the Son of man." (John 5:22, 26-27)
Since all must appear "before
the judgment seat of Christ" in the record of their
life's deeds (II Cor. 5:10), it is assuring to know that
One who has been touched with the "feelings of our
infirmities" will plead our case and execute the
decision. (Heb. 4:15) Wonderful is the promise given that
he who heeds the words of the Son of man, and believes
on Him who had sent Him - the Ancient of days - "shall
not come into condemnation; but is passed from death unto
life." (John 5:24) This understanding of the revelation
of the Son of man helps us to relate better to the other
two manifestations of the Son of man.
Our hope of glory - when
the kingdom received by the Son of man from the Ancient
of days is "given to the people of the saints of
the most High" (Dan. 7:27) - is dependent upon Christ
being formed within us; in other words, "Christ in
you the hope of glory." (Col. 1:27) All who "come
unto God by Him," Jesus is able to save "to
the uttermost ... seeing He ever liveth to make intercession
for them." (Heb. 7:25) This "uttermost"
revelation of God in man, as was manifest in the Son of
man, results from Christ's final atonement in the Most
Holy place of the Heavenly Sanctuary. Then "the earnest
expectation" for which the whole creation has been
waiting will be realized in "the manifestation of
the sons of God." (Rom. 8:19)
Isaiah relates this manifestation
of the sons of God with the signs in the heavens. He wrote
- "The stars of heaven and the constellations thereof
shall not give their light: the sun shall be darkened
in his going forth, and the moon shall not cause her light
to shine." (Isa. 13:10) Then the prophet pictures
the time when God will "shake the heavens, and the
earth shall remove out of her place, in the wrath of the
Lord of hosts, in the day of His fierce anger." (13:13)
The final wrath of God is filled full in the Seven Last
Plagues which are poured out when the intercession of
the Son of man is completed. (Rev. 15:1, 8) However, between
the signs in the heavens and the final wrath of God, Isaiah
pictures His objective - "I will make a man more
precious than fine gold; even a man than the golden wedge
of Ophir." (Isa. 13:12) This is also what Paul tells
us is to be at "the manifestation of the sons of
God," for he wrote - "For whom [God] did foreknow,
He also did predestinate to be conformed to the image
of His Son." (Rom. 8:29)
With the fulfillment of His
work as Son of man before the Ancient of days, and the
completion of His revelation in the 144,000 resultant
from His final atonement, the long awaited "hope
of the ages" will transpire. The Son of man will
come in the clouds of heaven to reap the harvest of earth.
Picturing this scene after describing the messages of
the Three Angels, John wrote: - And
I looked, and behold a white cloud, and upon the cloud
sat one like unto the Son of man, having on His head a
golden crown, and in His hand a sharp sickle. And another
angel came out of the temple, crying with a loud voice
to Him that sat on the cloud, Thrust in Thy sickle, and
p 13 -- the
time is come for Thee to reap: for the harvest of the
earth is ripe. And He that sat on the cloud thrust in
His sickle on the earth; and the earth was reaped. (Rev.
The "period of the revelation
of the Son of man" beginning in 1844 will continue
through to His coming in the clouds of heaven. He is manifest
as the Son of man in His work as High Priest in the Most
Holy place of the Heavenly Sanctuary; He is revealed as
the Son of man in the lives of those in whom the final
atonement is accomplished; and He comes as the Son of
man to take into His everlasting kingdom those given to
Him by the Ancient of days.
The Period in Diagram
of Probation ---------------------- 2nd
(1) Daniel 7:9-10, 13-14;
John 5:22, 27
(2) Isaiah 13:10-13; Romans 8:19, 29-30; Colossians 1:27
(3) Revelation 14:14-16
NOTE: Jesus in giving
the signs in the heavens - the sun and moon darkened;
the stars falling - was directing attention to events
that would transpire in heaven. The final activity of
God in the resolution of the sin problem was to begin.
Where sin began, the final atonement must be made. Jesus'
other sign concerned an event on earth by which men could
know the distress of nations had begun. The final scenes
of the sin drama on earth would commence. Thus the last
two major signs Jesus gave His disciples on the slopes
of Olivet directed the attention of men first to the beginning
of the final ministry in Heaven, and then to events to
occur on earth that man might know the heavenly ministry
was drawing to a close.
p 14 --
Chapter V-- "This
Generation Shall Not Pass Away"
Jesus outlined three major
events which were to take place between His resurrection
and His second coming. These events were to serve as signs
to His followers at the given time of their fulfillment.
First, as has been noted, Jerusalem was to be surrounded
by armies. This would be the sign for the Christians to
flee the city and its environs. Then came the signs in
the heavens - the sun darkened, the moon not giving its
light, and the stars falling from heaven. This marked
the beginning of the period of the revelation of the Son
of man - first in judgment, then His coming as King of
kings. Finally Jerusalem was to be freed from domination
by the Gentiles, thus marking the close of the times of
the Gentiles, and the beginning of the distress of nations.
We have yet to look closely at what this means to us who
are living in the time when this prophecy has been fulfilled.
After completing the enumeration
of these signs and certain details concerning them, Jesus
stated to His disciples: - Verily
I say unto you, This generation shall not pass away, till
all be fulfilled. Heaven and earth shall pass away: but
my words shall not pass away. Luke 21:32-33
Each generation, in which
these major events as prophesied occurred, perceived itself
as living in the end of time. This doesn't exempt even
the generation living prior to the destruction of Jerusalem.
The Early Church -- When
Paul wrote his first epistle to the church at Thessalonica,
he described the coming of Christ and the first resurrection.
(I Thess. 4:16-19) While they were to be comforted by
the hope of the resurrection, they were also warned to
take heed that the day not overtake them "as a thief."
(5:4) These new converts became convinced that the second
coming of Christ would be in their day. Paul then had
to write a second letter telling them that certain things
were first to take place before the event. (II Thess.
2:3) Nevertheless, he noted that "the mystery of
iniquity doth already work." (2:7) The message comes
through - "Not just now, but not too far away."
In his prison epistle to
the church at Colosse, Paul told them, "not to be
moved away from the hope of the gospel, which ye have
heard, and which was preached to every creature under
heaven." (1:23) That hope of the gospel included
what Paul in his letter to Titus called "that blessed
hope, [even] the glorious appearing of the great God and
our Saviour Jesus Christ." (2:13) In describing the
extent of the proclamation - "to every creature which
is under heaven" - Paul is alluding in concept to
the words of Jesus when giving the signs of His return.
Jesus said the gospel of the kingdom would "be preached
as a witness unto all nations; and then shall the end
come." (Matt. 24:14) Paul wrote this had been done.
His essay to the Hebrews begins with the concept that
God "in these last days" has spoken to us in
a Son. (1:2) The early Christians thought of themselves
as living in the end times - and it was to be the end
time for the Jewish nation/church.
The fact dare not be overlooked
that the Christians who saw the event which Jesus
p 15 -- had prophesied
for that generation - Jerusalem surrounded by alien armies
- lived to see the event to which it was connected, fulfilled
- the destruction of the city. The Roman armies under
Cestius surrounded the city in 66 A.D., and then suddenly
withdrew. In a little less than four years - 70 AD - the
Roman legions under Titus returned, captured and burned
the city. Jesus' words did not pass away; they were fulfilled!
A Diagram of This Period
The Cross -----------------------------------------------------
66 AD 70 AD
The Second Major Sign
-- The second major sign was to be seen in the heavens.
These collective signs in the sun, moon and stars occurred
during the period of 1780-1833. Following this period,
there was a worldwide stir concerning the coming of Christ.
The followers of William Miller and finally Miller himself
proclaimed that Christ would come October 22, 1844. Joseph
Wolff heralded the message of Christ's soon return throughout
the Near East. Other voices were raised in England, and
in Sweden, young children moved by the Holy Spirit proclaimed
the near return of Jesus.
Again the fact comes through
- the generation who saw the last sign in the heavens,
and who heard the proclamation that they were living in
what was perceived to be the end times, also lived to
hear the message concerning the event to which the signs
given by Jesus directed mankind - His final ministry in
the Heavenly Sanctuary, the beginning of the period of
the revelation of the Son of man.
A Diagram of This Period
May 19, 1780
13, 1833 ------------------------ Oct.
The Final Sign -- We come now to the final major
sign of His prophetic discourse, the sign which would
signal that the times of the Gentiles had been fulfilled.
This has been fulfilled in this generation before the
eyes of the whole world. Thus this generation which has
seen the event which fulfilled the prophecy of Jesus will
not pass away till all is completed and Jesus returns
the second time. We have reached the end of time.
A Diagram of This Period
1980 --------Dan. 11:45
--------- SECOND COMING
As we next turn our attention
to the data which surrounds and supports the prophecy
of the closing times of the Gentiles, we shall see that
all prophecies concerning the end time are moving to their
final climax. Well would it be for us to carefully ponder
the words of Jesus as He brought His prophetic discourse
to a close. Take your Bibles and read prayerfully His
words in Luke 21:34-36. TOP
p 16 --
Chapter VI --
of History and 1967
In 1975, a section of The
Reader's Digest was devoted to articles on Jerusalem,
and peace in the Middle East. One of these was captioned
- "Jerusalem -- Too Holy For Its Own Good."
The author, David Reed, wrote: - A
stone wall, rising starkly in the Walled City, figures
strongly in Israel's adamancy over not wanting to give
up East Jerusalem. This is the Western Wall, a fragment
of the western rampart of the platform on which the First
Temple of King Solomon and the Second Temple of King Herod
stood. The Second Temple was destroyed by the Romans in
AD 70, when the Jews were driven into diaspora, or dispersion.
Throughout 19 centuries of diaspora, the wall or the memory
of it, served as a spiritual beacon and a symbol of a
lost homeland to Jews the world over. During this time,
Passover and Yom Kippur services ended with the incantation
in Hebrew: "Next year in Jerusalem." ...
the British withdrew from Palestine in 1948, and Jews
and the Arabs fought for the control of the state, the
Jews managed to hold West Jerusalem and proclaimed it
the capital of the new state of Israel. Yet, tantalizingly,
the Western Wall remained just beyond reach. Jordon annexed
East Jerusalem as well as the West Bank of the River Jordon,
a territory that surrounds the city on three sides. For
19 years, a no-man's-land separated the two sectors, and
the Jordanians refused to allow Jews to worship at the
war came in 1967, Israel urged Jordan's King Hussein to
stay out of it, promising, in return, not to attack Jordon.
But, egged on by Egypt's Gamal Abdel Nasser and other
Arabs, Hussein sent artillery shells crashing into West
Jerusalem. Israeli soldiers counterattacked, and poured
into the Walled City. Their religious fervor was such
that many headed directly for the Western Wall, where
they paused to pray. For the first time in 19 centuries,
the wall was under Jewish control. (March, 1975, p.
This gives concisely the
events and Jewish feeling connected with the retaking
of Old Jerusalem in 1967. It signalled the first step
in the fulfillment of the prophecy of Jesus, marking the
beginning of the closing of "the time of visitation"
for the Gentiles, or nations. Beyond this actual event
which Jesus gave as the "sign" when the times
of the nations would begin to be fulfilled, a number of
other happenings in the religious world occurred which
marks 1967 as a significant date.
One is the Catholic Charismatic
Movement. "Catholic Sociologist Andrew Greely estimates
that two million Catholics have attended charismatic meetings."
(Christianity Today (CT), June 6, 1975, p. 45)
This same journal reports: - Pentecost
Sunday, 1975, will live in church history as the day when
the charismatic movement in the Catholic Church arrived
in St. Peter's with full force. During the pontifical
mass presided over by Pope Paul VI on May 18, the sound
of tongues and charismatic singing filled the massive
nave of the ancient mother church of Roman Catholicism.
conference which in previous years had met at Notre Dame
University, convened in Rome in conjunction with the Holy
Year proclaimed by Pope Paul. The theme was the same as
the Holy Year "Renewal and Reconciliation."
Participants came from over sixty nations representing
more than one million Catholic charismatics in several
thousand prayer groups. Several Protestant Pentecostal
and charismatic leaders also attended as "official
sessions were held on the outskirts of Rome in a large
tent over the catacombs of St. Callixtus, a meeting and
burial place for early Christian martyrs. ...
Pentecost Sunday, the conference moved to St. Peter's
for the mass celebrated by Pope Paul.
p 17 --
the charismatics were a minority in the throngs who filled
the church and the square outside, their presence was
apparent as the mass progressed. Spontaneous singing of
the charismatic anthem "Alleluia" competed with
the pipe organ at the beginning and the end of the service.
At the consecration of the host, a soft murmur of "singing
in the Spirit" (chanting in harmony in glossolalia)
filled the cathedral. While the Pope continued the mass,
hands were raised in praise, and at one point, a priest
fell to his knees and asked to be baptized in the Holy
Spirit. Several persons laid hands on him and prayed quietly.
climax of the conference came at St. Peter's on Monday,
May 19, in a mass conducted by Cardinal Suenens, who was
assisted by twelve bishops and more than 800 priests.
This was the first specifically charismatic service ever
held in St. Peter's. Suenens delivered his sermon in typically
Pentecostal style. The cathedral reverberated with the
shouted responses to his "hallelujahs." Such
Pentecostal choruses as "Spirit of the Living God"
and "Alleluia" were sung with hands upraised.
Several times the well-filled basilica resounded with
singing in the Spirit. ...
the close of the mass, Pope Paul arrived to give special
greetings to the conferees. As he entered, the congregation
broke into cheers and applause. Most of his message was
given in French, with short summaries in Spanish and English...
At the end of his prepared text, the Pope broke into impromptu
remarks in his native Italian. Reflecting on his encyclical
on joy that was proclaimed the day before, he exhorted
the charismatics to share their joy with the world. The
conference erupted in applause as the Pope ended with,
"Glory to the Lord, hallelujah!" Before he exited,
the Pope embraced and kissed Cardinal Suenens and greeted
about twenty leading charismatics. Many wept openly. ...
to Catholic theologian Kilian McDonnell of Minnesota,
it was a "triumphant day," while to Balthasar
Fisher of Trier University, Germany, the meeting was "historical
- of enormous importance." To Protestant Pentecostal
spokesman David du Plessis, it was "the greatest
charismatic and ecumenical event in history."
Suenens summed up the feelings - and hopes - of many when
he declared that by his actions and warm words of approval,
"the Pope opened his arms and heart to the charismatic
renewal." (Ibid., pp. 45-46)
However, the bottom line
of this Catholic charismatic breakthrough in 1975 was
reported in CT, June 22, 1973: - On
the surface, the big story is still the movement's phenomenal
growth. From its beginning among a handful of mostly young
persons at a retreat in 1967 on Duquesne University campus
in Pittsburgh, it now encircles the earth. (p. 37)
When one perceives the charismatic
movement as a manifestation of the working of the power
of Satan, the event at Duquesne University, and the date
- 1967 becomes significant. Here is an outward display
of demoniac power in angelic garb moving into the Catholic
church, the government of which, prophecy indicates will
figure so largely in the final scenes of this world's
history. This is not saying that such power has not resided
in the Papacy since its inception as indicated in prophecy
(Rev. 13:2; II Thess. 2:9), but does serve as a sign heralding
the time for such manifestations in the devil's final
movement to deceive the world. (Rev. 16:13-14) 1
Turning to another event,
we find that 1967 marked the 450th Anniversary of Protestantism.
The World Book Encyclopedia made this observation:
Protestantism celebrated its 450th anniversary in 1967
and encountered some of its most troublesome issues in
history. Most Protestants consider October 31, 1517, as
the symbolic beginning of the Reformation. On that day,
Martin Luther issued his Ninety-Five Theses criticizing
the Roman Catholic Church and pointing toward a fresh
understanding of God's grace. In October, 1967, Protestants
gathered - quite often with Roman Catholics - in countries
throughout the world, to recall that event. (1968 Year
Book, p. 468)
1 -- Revelation
pictures Satan under the symbol of a "dragon"
or "serpent" (Rev. 12:9; 20:2) In Rev. 16:13-14,
the symbol changes to "like frogs" - an animal
which catches its prey with its tongue.
p 18 -- From the
same encyclopedia under the topic - "Eastern Influence"
- an interesting summary was given of the introduction
of Eastern philosophy into Western thinking. The summary
news of non-Western religion came to the West in 1967
through the efforts of individuals and groups that might
be described as commuters between value systems. The "hippie"
phenomenon, which reached a peak in midsummer, was an
example. Hippies turned to Zen Buddhism, the Vedas, the
writings of Rabbi Hillel, and the teachings of Jesus,
implying that these could provide meaning for a non-violent
generation. The Beatles were the best known of the celebrities
who turned to Eastern Religion as they sought "transcendental
meditation" through contact with Maharishi Mahesh
Yogi, their chosen spiritual leader. Timothy Leary advocated
a religion based not only on mind-expanding drugs like
LSD, but also on literary resources of Eastern religion.
(Ibid., p. 476)
Through the prophet Isaiah,
God spoke concerning "the last days" in which
a people professing His name would prefer a "law"
going forth from Jerusalem rather than accepting what
He had already proclaimed from Mt. Sinai. This people
would be "replenished from the east." (Isa.
Another happening which marks
1967 is a mix between religious elements and the toy industry.
John Godwin in his Occult America describes it
thus: - The
year 1967 was a historic milestone for the United States
toy industry. In that year Americans ditched their longest
-standing favorite among board games, and elevated Ouija
boards to its place. Since then approximately ten million
of these boards have been sold, making them a $50,000,000
business and assuring that a basic minimum of 20 million
Americans have played with them.
picked out a fairly random lot of thirty dedicated Ouija
players and asked them if they could tell me where the
game originated and what the name meant. Most of them,
as it turned out, believed that it was a Far Eastern device,
its origins lost in antiquity, its title meaning something
or other in either Chinese, Hindi, or Korean. One lone
individualist held out for Hebrew, another had it on authority
of her card-reading girlfriend that Ouija meant "spirit"
in either Sanskrit or Persian.
fact is that the Ouija board was invented and patented
in 1892 by one William Fuld of Baltimore, Maryland. At
first he and his brother called the contraption Mystifying
Oracle, but found the label too long and hit on a combination
of the French and German word for "yes" as an
alternative. Until 1966 the boards were made exclusively
by the Fuld family's Southern Toy Company. Then Parker
Brothers - who also manufacture Monopoly - bought the
rights. To their astonishment the new acquisition outsold
their No. 1 hit from the word go!
There was of course, a certain amount of sales push behind
it. Ads - "Give One to a Friend" - in magazines,
and a crescendo ditty, "Hey, Ouija, we needja"
blasted over various rock-orientated radio stations. There
was a war in Vietnam, confirming the pattern noted during
both World Wars and Korea that Ouija boards always sell
better in wartime. But the current dizzying surge is the
result of a totally unexpected market combination. The
usual wives, mothers, and sweethearts of service men were
joined by millions of teenagers, right down to the thirteen-year-old
level, who had never previously shown much interest in
these gadgets. And while the involvement of servicemen's
relatives had obvious reasons, the sudden enthusiasm of
the teeners remains a mystery - even to Parker Brothers.
Even as the charismatic movement
with its overtones of Spiritism garbed in angelic light,
signals the arrival of the final manifestation of Satanic
power to deceive, so also does the emergence of the raw
spiritistic Ouija board signal the same thing - the time
for the marvelous working of Satan. Both made a rebirth
in the same year that the sign Jesus gave, concerning
the times of the Gentiles, began to be fulfilled - 1967!
p 19 --
V11 -- Data
of History and 1980
The prophecy of Jesus recorded
in Luke 21:24 indicates that the ending of the times of
the Gentiles or nations is a brief but definable period
of time. Luke used the idiom -
achri hou - translated by our word, "until."
(See p. 8) We have focused on events which marked the
beginning of the brief period in 1967; now we turn our
attention to an event in 1980 which marked the close of
this period, and some other events which preceded this
date that are also interrelated in the overall picture
of prophecy. There was no way to tell in 1967 just how
long this period of time would be, since we are not dealing
with a time prophecy which foretells in advance how much
time must elapse till the next event, such as the 1260
days or the 2300 days. This prophecy concerns events,
and when the event does occur, we can say - "This
In 1967 a man had a religious
experience which had an effect on the course of history
in 1979. Jeffrey Hart in a syndicated column dated May
7, 1976 (Oroville, California, Mercury Register),
writing on "Carter and Religion" stated: - '
" In 1967, ' says Carter, 'I had a profound religious
experience that changed my life."'
This obscure, mediocre Governor
of Georgia had by 1979 been catapulted into the White
House. There on October 6, 1979, President Jimmy Carter
welcomed Pope John Paul II with these words: - I
welcome you to the White House the symbolic home of all
our people. On behalf of every American of every faith
I also welcome you into our nation's heart. God bless
you for coming to our country. We are proud to have you
here. - (RNS, Oct. 8, 1979, p. 1) (Webmaster
note: This speech can be found online at https://www.youtube.com/watch?v=atlr1uMaltE)
Here was a man, a Southern
Baptist by confession, whose religious devotion was such
that he taught Sunday school while serving as President
of the United States, who in 1967 had such a "profound
religious experience" that his life was changed,
who now twelve years later as head of the American government
reaches across the gulf and clasps hands with the reigning
head of the Papacy. (See Exhibit #6) This was done on
behalf of "every American of every faith."
Religious News Service
(RNs) observes that the reception for the Pope was possibly
the largest ever held in the White House. Over 10,000
invitations were issued. At this reception were gathered
representatives of all three branches of the American
government - executive, legislative, and judicial. "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."'
(Ibid., p.2) Carter made no objections, neither
did any other officially appointed or elected leader of
government. Ellen White had declared in 1891: - It
is at 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. (GC Bulletin, Vol. 4, #19,
You will observe that when
"the rulers of the land" - not just the president
- rank themselves on "the side of the man of sin,"
in accordance with "the policy of Satan," that
God marks it as "national apostasy." Within
weeks, American prestige suffered the most humiliating
defeat of its 200 year history - the insult at Teheran
p 20 -- Carter could
do nothing to alter the situation; he was completely ineffective.
The blessing of the pope had turned into a curse.
Another series of events
were taking place during the final year of the Carter
administration. These events involved Jerusalem. As early
as the second session of the United Nations (Nov. 29,
1947), the General Assembly had approved a resolution
on Palestine. This resolution was re-affirmed in two following
sessions (Dec. 11, 1948; Dec. 9, 1949). On April 14, 1950,
the Trusteeship Council approved a "special statute"
based on the General Assembly's decisions. This envisaged
a setting up of a "corpus separatum" for Jerusalem
and the surrounding area to be administered by the Council.
This "territorial internationalization" of Jerusalem
was never put into effect due to the 1948 conflict when
Israel was reborn as a nation with the division of the
city, the Arabs retaining control of "old" Jerusalem.
1967 changed this picture; still the capital of Israel
remained at Tel Aviv.
On June 30, 1980, the Charge
d'Affaires of the Permanent Observer Mission of the Holy
See asked that a Text of the Papal position on Jerusalem
as published in Osservatore Romano be circulated
as a document of the Security Council. This was duly done
on the orders of the President of Council as document
S/14032. (See Exhibit #7) The Papal position called for
putting into effect the "special statute" formulated
by the Trustee Council in 1950.
Three months earlier, the
Egyptian parliament called for the establishment of Jerusalem
as the seat of the Palestine autonomous authority. The
government of Israel considered this as a "flagrant,
unprovoked interference" in their internal affairs.
The Israeli parliament - the Knesset - responded by adopting
a Private Member's Bill - Basic Law: Jerusalem - on July
30, 1980. This law declared - "Jerusalem united in
its entirety is the capital of Israel." It is to
be "the seat of the President of the State, the Knesset,
the Government and the Supreme Court." (See Exhibit
This action on the part of
the Knesset set the limiting date required by the idiomatic
expression used in Luke 21:24. In 1967, the Israeli armies
reoccupied Jerusalem - the Jerusalem of which Jesus spoke,
the "old" city - and the end of the period of
the times of the Gentiles began. In 1980, the entire government
of Israel was transferred from Tel Aviv to Jerusalem declared
by law as "united in its entirety." This completed
the fulfillment of the times of the Gentiles or nations.
If the prophecy of Jesus means anything, it means at least,
the nations of earth are no longer under the restraining
influence of the Holy Spirit, and Satan is now permitted
to work his will in gathering them together for the final
confrontation at the place called in the Hebrew tongue
- Har-Magedon (Har
Mo'ed) - Mount of the Congregation. (Rev. 16:16
RV; Isa. 14:13)
Since 1980, events have
moved swiftly toward "the battle of the great day
of God Almighty." Carter was followed by Ronald Reagan.
During his administration, the United States officially
recognized the Vatican and exchanged ambassadors. This
was done with the aid and counsel of "the voice of
Protestantism" - Billy Graham. Church and State
noted based on a report in the Chicago Sun-Times
"that evangelist Billy Graham helped to lay the political
groundwork for the U.S.-Holy See diplomatic exchange."
The article continued: -
evangelist was asked by former National Security Advisor
William Clark [a Catholic] to assess the reaction of evangelicals
to the diplomatic adventure. Graham contacted such leaders
as Jerry Falwell of the Moral Majority, the Rev. Pat Robinson
of the Christian Broadcasting Network, the Rev. Billy
Melvin of the National Association of Evangelicals, the
Rev. David Hubbard, president of Fuller Theological Seminary,
and the Rev. Gilbert Beers of Christianity Today.
In a seven-page letter last spring, Graham advised that
moderate evangelicals would present few problems, especially
if the Vatican were recognized purely in a political way
and without religious
p 21 --
Graham predicted that Falwell would be in a difficult
position because his Moral Majority constituency reportedly
includes both Catholics and conservative Protestants.
The evangelist noted, however, that "some people
(like Jerry Falwell) could be persuaded to keep quiet
on the issue."
honestly don't know what I personally would recommend
that the president do," Graham wrote. He added that
Reagan "would need to cover his political bases"
and bring into the picture "people who might cause
him trouble - Jews, Catholic Bishop's Committee, National
Council (of churches), etc." (March, 1984, p.
It should be observed Graham
suggested the plan be put as a "political" recognition
of Vatican State rather than a "religious" recognition
of the Holy See. This was to suggest a deception to accomplish
a desired end. Less than 110 acres of land is hardly justification
for diplomatic recognition by the United States. It was
the Papacy which the United States recognized! Both the
legislative and executive branches of the government affirmed
The way in which this issue
was put through Congress - the almost total and callous
disregard for the opposition by both the legislative and
executive branches of the United States government - should
tell us something. No longer are the "angels"
holding "the four winds" as was done in every
previous confrontation. The times of the nations are fulfilled.
The Papacy has again expressed
its policy toward Jerusalem. On Good Friday, April 20,
1984, Pope John Paul II issued an Apostolic Letter called,
"Redemptionis Anno." In this letter, he stated
stands out as a symbol of coming together, or union, and
of universal peace for the human family."
He called for peace as the fruit of redemption, and because
of this peace, it - makes
Jerusalem the living sign of the great ideal of unity,
of brotherhood and of agreements among peoples according
to the illuminating words of the Book of Isaiah: "Many
peoples shall come and say: Come let us go up to the house
of the God of Jacob; that he may teach us his ways and
that we may walk in his paths." (Is. 2:3) (See
There remains but one more
prophetic sign involving Jerusalem before the end. It
he shall plant the tabernacles of his palace between the
seas in the glorious holy mountain (Jerusalem, Dan. 9:16);
yet he shall come to his end and none shall help him.
Papal policy indicates that
this is its objective and desire. The Word of God indicates
that when this happens, the next major event is the close
of all human probation: "And
at that time shall Michael stand up, the great prince
which standeth for the children of thy people." (Daniel
We have arrived at the end.
This generation shall not pass away till all things are
p 22 --
Chapter VIII --
66 -- Suppose you were
living in Jerusalem in 66 AD You were a Christian. As
a tradesman you were providing a modest but adequate living
for your family. You were aware of the prophecy Jesus
had given concerning the coming destruction of Jerusalem,
having heard it from the lips of the Apostles. Furthermore,
it was also a matter of record in the Gospels already
written, and you had heard it read frequently in the Christian
assembly. But no Roman or alien armies had as yet surrounded
the city. There were rumors, but Jesus had not said to
rely upon rumors.
Then one morning you awakened
to the fact that Roman armies had surrounded the city,
and all the gates were closed and carefully guarded. How
were you to leave the city? It appeared there was no way
out. What did Jesus mean? Had you waited too long? No,
suddenly the Roman armies withdrew for no apparent cause.
The Jewish forces pursued, and the gates were once again
open. What would you have done? What should you have done?
Believing the words of Jesus,
you hurriedly leave the city taking what you and your
family can carry with you. It was a complete uprooting
of your life, and meant leaving behind many a cherished
possession. You did not stop till you were safely across
the Jordon River, and located in a small village in the
region beyond. There you sought to establish a form of
existence. It was most difficult; life was hard. As time
went by, news reached you that the armies of the Romans
had not returned. Things were not exactly normal, but
from the reports, those in the city were faring far better
than you were across the Jordon. What would you have been
tempted to do? What should you have done? You chose to
stay, and continued to struggle to make ends meet.
AD 70 came. The Roman armies
returned. You received news of the terrible slaughter
and devastation which resulted when the city was taken.
You were glad, though life was far from easy, that you
had believed and obeyed the words of Jesus. Your very
life - salvation - depended upon your faith in what Jesus
AD 1832 -- Suppose
you were living in a small New England town in the year
1832. One day during the week as you were reading the
notices on the bulletin board in the village square, you
read the announcement that one William Miller was going
to lecture the coming Sunday night in the Town Hall on
the soon return of Jesus. The next Sunday morning found
you sitting in your usual place at church as your pastor
introduced his sermon with the announcement you had read.
He then proceeded to decry the fanaticism of thinking
that Jesus was going to return to earth in just a few
years. He ridiculed the prophecies as mere dreams with
only an allegorical meaning. You had planned to go that
night to hear Mr. Miller But the pastor had some things
to say about him, too. So you decided not to go, and you
The next year - one morning,
well before daybreak - you were suddenly awakened with
the sound of cries and the terrified voices of your neighbors.
Looking out to see what was causing this unusual disturbance,
you saw what they saw - the stars of heaven failing. You
began to tremble, because you knew what Jesus had said,
and what was
p 23 -- written in
the book of Revelation which was being so vividly fulfilled
before your eyes. What were you to do? You recall distinctly
your decision of the previous year with deep regret.
Weeks pass, and again as
you one day read the bulletin board in the village square,
you discover that William Miller will speak in a near-by
church the next Sunday night. Regardless of what your
pastor will say on Sunday morning, you are determined
to go and hear Miller. So you do, and you are completely
convinced that the presentation of prophecy is accurate.
The end of all things is at hand, and so you start attending
the study group organized to prepare folk for the coming
of Jesus, and to provide support that others may hear
October 23, 1844 -- Since
you believed expectantly that Jesus was going to return
on October 22, 1844, you gathered with those of like precious
faith, uniting with them in prayer and watching all that
day. Into the hours of the night you waited; but still
Jesus did not come. The little sleep you got the rest
of the night was fitful, and with the dawning on October
23, you could not rest. Your mind was agitated; your heart
was torn with disappointment. What should you do? What
could you do? Where in the word of God could you turn
for an answer?
The Midnight Cry which had
established the date, October 22 - "the tenth day
of the seventh month" - had also opened minds to
further and deeper study of the type and antitype relationship
between the earthly and heavenly sanctuary. One who lived
through this experience wrote: - The
subject of the sanctuary was the key which unlocked the
mystery of the disappointment, showing that God had led
His people in the great Advent movement. It opened to
view a complete system of truth, connected and harmonious,
and revealed present duty as it brought to light the position
and work of God's people. (SP, IV, p. 268)
Note that the study of the
sanctuary brought "to view a complete system of truth"
and "revealed present duty."
What was that duty? Again
from the pen of one who had lived through those trying
days following the disappointment, we read: - The
passing of time in 1844, was followed by a period of great
trial to those who still held the Advent faith. Their
only relief, so far as ascertaining their true position
was concerned, was the light which directed their minds
to the sanctuary above. As has been stated, Adventists
were for a short time united in the belief that the door
of mercy was shut. This position was soon abandoned. Some
renounced their faith in their former reckoning of the
prophetic periods, and ascribed to human or Satanic agencies
the powerful influence of the Holy Spirit which had attended
the Advent movement. Another class firmly held that the
Lord had led them in their past experience; and as they
waited and watched and prayed to know the will of God,
they saw that their great High Priest had entered upon
another work of ministration, and following Him by faith,
they were led to understand also the closing work of
the church, and were prepared to receive and give to the
world the warning of the third angel of Revelation 14.
(Ibid., pp. 271-272; emphasis mine)
Observe - those who followed
Jesus by faith were led to understand "the closing
work of the church." They also perceived the
Third Angel's message was to be given to the world.
As Time Continued -- Although
disappointed, being sincere and believing the Word of
God, you chose to unite your interests and endeavors with
those who would be proclaiming to the world the Message
of Revelation 14. You looked for the time when the message
p 24 -- swell into
a "loud cry" as foretold in Revelation 18. You
rejoiced to hear the messages of Elders A. T. Jones and
E. J. Waggoner when they came to South Lancaster to give
what they had presented at the Minneapolis General Conference
session in 1888. Then one day, a few years later, you
opened the Review and Herald which had just come
in the mail. In it you read: - 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. (Nov. 22, 1892, p. 615)
This caused you to rejoice.
The "Loud Cry" had commenced. Revelation 18
was about to be fulfilled. Soon Jesus would come. You
recalled the experience which filled your soul on October
22, 1844. Surely you would not again be disappointed.
But then time dragged on. Nothing happened. The revival
that had been so evident at the South Lancaster meetings
died out. What had happened? You were getting older, and
hoped, so much, to be alive and see Jesus come. Many of
your friends who had shared this same hope had already
fallen asleep in Jesus. Must this be your experience,
Ten more years pass, and
you hear about a letter which Ellen G. White had written
to Percy T. Magan. It had said: - We
may have to remain here in this world many more years
because of insubordination, 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. (Letter dated, Dec. 7, 1901)
As the full impact of this
letter comes home to your mind, you ask - "How many
is "many more years'?" The same day a friend
of yours visits, and you both discuss things dear to your
hearts - the coming of Jesus, the advancing years of your
life, your hopes and expectations. This friend tells you
about another letter, also written in 1901. You want to
see a copy. In a few days, your friend returns and brings
you a copy. You take it, and read it very slowly and carefully.
It tells you - In
the twenty-first chapter of Luke, Christ foretold what
was to come 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. (Letter
20, 1901; Counsels to Writers and Editors, pp.
That evening when you had
time to think it through more carefully, you ask yourself
the question - "Why did Ellen White just ask us to
note Luke 21? Why not Matthew 24 and Mark 13? These were
also reports of what Jesus gave in prophecy that night
long ago. Why did she specify that what Luke had recorded
about events to come upon Jerusalem would be 'connected
[with] the scenes which were to take place... just prior
to the coming of the Son of man in the clouds of heaven
with power and great glory'?" Then you took your
Bible and re-read thoughtfully Matthew 24, Mark 13, and
Luke 2 1. You discovered that the only things that Luke
said about Jerusalem which Matthew and Mark did not was
in regard to Jerusalem being trodden down of the Gentiles
until the times of the Gentiles be fulfilled.
As the evening hours lengthened
into the dark shadows of the night, you continued that
year in the early 1900's to ponder what you had read.
Jerusalem was still under Gentile control. But you did
recall reading in the newspaper of the first Jewish International
Congress in 1897 for the purpose of promoting a Jewish
Commonwealth in Palestine. Would this Jewish state - if
it could be achieved - free Jerusalem from Gentile control?
Thinking, wondering, pondering - would it be in your day?
- you fell asleep.
p 25 --
IX -- Some
The 20th Century dawned with
the Seventh-day Adventist Church in crisis. The message
of 1888 which was to prepare a people for the finishing
of the work and the coming of the Lord had received only
lip service at best. The professed people of God still
clung to their "works" hoping for acceptance
with God. In 1901 December to be exact - the messenger
of the Lord wrote to Dr. P. T. Magan - "We may have
to remain here in this world many more years because of
insubordination." Earlier that year, the General
Conference had convened in Battle Creek. As soon as this
conference was officially opened, Ellen G. White came
forward and asked some very penetrating questions: - Are
you under the control of God? Do you see your responsibility
to Him? If you do realize this responsibility, you will
realize that you are to mold and fashion minds after the
divine similitude; and then those in the different institutions
here, who are being trained and educated to become workers,
will work for God, to hold up the standard of righteousness.
my soul is drawn out in these things! Men who have not
learned to submit themselves to the control and discipline
of God, are not competent to train the youth, to deal
with human minds. It is just as much an impossibility
for them to do this as it would be for them to make a
world. That these men should stand in a sacred place,
to be the voice of God to the people, as we once believed
the General Conference to be, -- that is past. What we
want now is a reorganization. We want to begin at the
foundation, and build upon a different principle. (1901
, GC Bulletin, No. 1, p. 25)
At the closing meeting of
this 1901 session, Ellen G. White again spoke. She said:
do you suppose has been amongst us since this Conference
opened? Who has kept away the objectionable features that
generally appear in such a meeting? Who has walked up
and down the aisles of this Tabernacle? -- the God of
heaven and His angels. And they did not come here to tear
you to pieces, but to give you right and peaceable minds.
They have been among us to work the works of God, to keep
back the powers of darkness, that the work God designed
should be done and should not be hindered. The angels
of God have been working among us. (Ibid., p.
The Constitution adopted
under Divine Guidance was unique. No provision was made
for a General Conference President. In its place was a
committee of twenty-five with power to organize itself.
While the report given to the delegates in 1901 setting
forth the organization of the Committee indicated A. G.
Daniells as "Permanent Chairman" (Ibid.,
#17, p. 377), the concept was understood that the committee
would reorganize itself each year. W. C. White during
a floor discussion of this new Constitution indicated
a sentiment prevailed that "no one should be chairman
of this committee for a period of more than twelve months
at a time." (Ibid., #9, p. 206) Daniells,
at a minority meeting of the Committee on February 14,
1902, said "that in harmony with the plan adopted
at the late General Conference, the General Conference
Committee should organize itself from year to year."
With only six of the twenty-five members present, and
a few observers, it did reorganize itself, with Daniells
remaining as chairman.
On the surface, it would
appear that the type of organization as envisioned in
the 1901 Constitution would give the Church an inadequate
and ineffectual leadership; however, if the organization
under the Constitution had been permitted to continue,
it would have produced a group of men leading the
Church governed by its Unseen Head. During two short years
the human element prevailed, and what might have
been was not attained. (8T:104-106)
In 1903, at Oakland, California, the General
p 26 -- Conference
was again reorganized under a Constitution which provided
for a visible head in the office of President of the General
Conference. Responding to the "Majority Report"
of the Committee on Plans and Constitution, Dr. P. T.
Magan - the one to whom Ellen G. White had written in
December, 1901, and who as an observer had attended the
minority meeting of the General Conference Committee in
1902 held in Daniells office - declared: - It
may be stated there is nothing in this new constitution
which is not abundantly safeguarded by the provisions
of it; but I want to say to you that any man who has ever
read Neander's History of the Christian Church,
Mosheim's or any other of the great church historians,
- any man who has ever read these histories can come to
no other conclusion but that the principles which are
to be brought in, are the same principles, and introduced
in precisely the same way, as they were hundreds of years
ago when the Papacy was made.(1903, GC Bulletin,
#10, p. 150)
Ellen G. White was quick
to respond to this new situation. Within twelve days of
this discussion, she wrote from St. Helena, California,
the following: - In
the balances of the sanctuary the Seventh-day Adventist
church is to be weighed. She will be judged by the privileges
and advantages that she has had. If her spiritual experience
does not correspond to the advantages that Christ, at
infinite cost, has bestowed on her, if the blessings conferred
have not qualified her to do the work entrusted to her,
on her will be pronounced the sentence, "Found wanting."
By the light bestowed, the opportunities given, will she
be judged. (8T:247)
Before closing this testimony,
Ellen G. White gave a solution. She counseled: "Unless
the church, which is now  being leavened with her
own backsliding, shall repent and be converted, she will
eat the fruit of her own doing, until she shall abhor
herself." (p. 250) This was not an ordinary call
to repentance. It was a call to denominational repentance.
The "church" was to repent. As a corporate body
she faced the judgment of the sanctuary, and unless the
church repented, the sentence would be pronounced - "Found
Here is a prophecy that dare
not be overlooked. In unmistakable language, it is declared
that "the Seventh-day Adventist church is to be weighed"
in the balances of the Heavenly Sanctuary. This was stated
as future in 1903 - "is to be" and "on
her will be pronounced." The greatest question facing
the individual member of the Church today is simply -
"Has this prophecy been fulfilled?" And, if
it has, what decision was rendered? God is on record that
He will not do anything, but He will reveal it by prophet
and prophecy. (Amos 3:7) This is no minor decision which
would be rendered, for should the decision be negative,
that pronouncement would declare that the organizational
vehicle He chose to use for the completion of His final
movement on earth had betrayed its sacred trust. If so
judged, as a corporate entity it would be "Found
wanting." Continued involvement in such a corporate
structure would have eternal consequences. Such is the
gravity of this prophetic testimony written in 1903.
After 1903, time continued.
In the newspapers, one could read of wars and rumors of
wars, earthquakes in divers places, famines and pestilences.
But no major event could be assigned to a specific prophecy.
It seemed that the prophetic clock of God had been stopped.
Then came 1929. In an agreement reached between Italy
and the Vatican, the "deadly wound" began its
healing process, a modern rejuvenated Papacy was born,
not only politically, but also financially. As a Church,
Seventh-day Adventists believed in the guidance afforded
by prophecy. In her Statements of Belief, the Church was
on record as affirming: - That
prophecy is a part of God's revelation to man; that it
is included in that Scripture which is profitable for
instruction (2 Tim. 3:16); that it is designed for us
and our children (Deut. 29:29); that so far from being
enshrouded in impenetrable mystery, it is that which especially
constitutes the word of God as a lamp to our feet and
a light to our path. (Ps. 119:105; 2 Peter 1:19); that
a blessing is pronounced upon those who study it (Rev.
1 :1-3); and that, consequently, it is to be
p 27 -- understood
by the people of God sufficiently to show them their position
in the world's history and the special duties required
at their hands. (1914 Yearbook, p. 293)
The last sentence of this
confession of faith by our spiritual forefathers is worthy
of thoughtful consideration. Prophecy "is to be understood
by the people of God sufficiently to show them their position
in the world's history and the special duties required
at their hands." But in 1931, a new Statement of
Beliefs appeared in the Yearbook. This statement
on prophecy was omitted! At the very moment when God's
prophetic time clock began ticking off the final hours
of human history, we chose to delete this statement from
In 1948, the State of Israel
was formed. True, no prophetic significance can be attached
to this event, per se, but coming events were casting
their shadows before. This fact was recognized at the
1952 Bible Conference. (See p. 1) But something else was
happening in the Church. As human history was setting
the stage for coming events, God was not leaving Himself
without a witness to the Church. To the newly formed 1950
General Conference Committee, two young men, missionaries
to Africa, addressed the issue of the penetration of Baal
worship into the Church, and echoed God's call for denominational
repentance. In their original monumental manuscript -
1888 Re-Examined - they wrote: - It
is now abundantly evident that "we" have traveled
the road of disillusionment since the Minneapolis meeting
in 1888. Infatuation with false teachings has taken the
place of clear, cogent, heaven-inspired truth, as regards
"righteousness by faith." By the hard, humiliating
way of actual experience with counterfeit, Israel has
brought herself to the time when she is ripe for disillusionment.
The simple faith to believe, which was spurned at Minneapolis,
is now replaceable with the bitter tears of humble repentance,
occasioned by our history. The following prophecy has
been fulfilled, and awaits only its realization by the
the church, which is now being leavened with her own backsliding,
shall repent and be converted, she will eat the fruit
of her own doing, until she shall abhor herself. (8T:250)
an experience will be a repentance very similar to that
of Mary Magdalene, whose faith and love were spoken of
by the Saviour as that of the model Christian. The genuine
repentance of heart-broken love is righteousness by faith.
(p. 242, old edition)
It must be observed that
while Elders Wieland and Short applied the call to repentance
given in 1903 to the rejection of the 1888 message instead
of to the action of the 1903 General Conference replacing
the God-directed 1901 Constitution, nevertheless the call
for a "denominational repentance" was made to
the Church's leadership in 1950. However, by calling attention
to the "message" of 1888, these men presented
to the leadership of the Church its only remedy. Thus
God used these two young missionaries to tell the Church's
leadership that the hour was approaching when the Church
was to be weighed in the balances of the sanctuary. The
warning and the call were all a part of the same testimony
which God sent through Ellen G. White in 1903. (See 8T:247-251)
The need for corporate repentance
cannot be divorced from the reason for that need. The
Church was to be weighed in the balances of the sanctuary,
and if she did not meet certain criteria, she would be
found wanting. It was just that simple.
The answer to the challenge
of Wieland and Short was not long in coming. In 1952,
Elder W. H. Branson, who in 1950 had been elected to the
high office of the presidency of the General Conference,
called for a Bible Conference. Its motivation was two-fold:
1) To proclaim the message of 1888, and
thus in an indirect way circumvent the call sent through
Wieland and Short two years previously; and 2)
Reaffirm the fundamental truth believed by the Church.
Branson, himself, presented the studies on Righteousness
by Faith. Concluding these studies, he said: - To
a large degree the church failed to build on the foundation
laid at the 1888 General Conference.
p 28 -- Much
has been lost as a result. We are years behind where we
should be in spiritual growth. Long ere this we should
have been in the Promised Land.
the message of righteousness by faith given in the 1888
Conference has been repeated here. Practically every speaker
from the first day onward has laid stress upon this all-important
doctrine, and there was no prearranged plan that he should
do so. It was spontaneous on the part of the speakers.
No doubt they were impelled by the Spirit of God to do
so. Truly this one subject has, in this conference "swallowed
up every other."
this great truth has been given here in this 1952 Bible
Conference with far greater power than it was given in
the 1888 Conference because those who have spoken here
have had the advantage of much added light shining forth
from hundreds of pronouncements on this subject in the
writings of the Spirit of Prophecy which those who spoke
back there did not have. The light of justification and
righteousness by faith shines upon us more clearly than
it ever shone before upon any people.
longer will the question be, "What was the attitude
of our workers and people toward the message of righteousness
by faith that was given in 1888? What did they do about
it?" From now on the great question must be, "What
did we do with the light on righteousness by faith as
proclaimed in the 1952 Bible Conference?" (Our
Firm Foundation, Vol. II, pp. 616-617)
Branson in outlining his
objectives for the Bible Conference indicated it was being
called "for the particular purpose of reaffirming
those great and fundamental truths that have most certainly
been believed amongst us throughout all our history."
(Ibid., Vol. 1, p. 45) As one reads the messages
given at the 1952 Bible Conference on the subjects of
the atonement, and the mediatorial work of Christ in the
Most Holy Place of the Heavenly Sanctuary, it must be
happily admitted, the presentations did reflect historic
Adventist beliefs. Those beliefs were reaffirmed.
Nevertheless, Wieland and
Short's prophetic insight into the real condition of the
Church - that she was "infatuated with false teachings"
and "ripe for disillusionment" was not long
in surfacing. Within three years, under another administration,
the conferences between Seventh-day Adventists and the
Evangelicals - Barnhouse and Martin - took place. (See
Appendix C) The very doctrines confirmed at the 1952 Bible
Conference were now denied by the Adventist conferees.
The resulting book - Questions on Doctrine - sought
to assure the Evangelicals that there was a change in
the position of the Adventist leadership on the doctrine
of the Atonement, but at the same time to verbalize this
apostasy in such a way so as to camouflage this change
as not to be perceived by the rank and file of the laity
of the Church. To questions raised the answer was simply
- "It is just a matter of semantics." The Adventist
conferees were themselves deluded by this answer. T. E.
Unruh, who chaired the conferences, reported: - We
came to see that many misunderstandings rested on semantic
grounds, because of our use of an inbred denominational
vocabulary. Our friends [the Evangelicals] helped us to
express our beliefs in terms more easily understood by
theologians of other communions. (Adventist Heritage,
Vol. 4, #2, 1977, p. 40)
Again the Lord did not leave
Himself without a witness. M. L. Andreasen, the Adventist
Church's greatest 20th Century theologian, protested.
In a letter, responding to a report he had recanted in
his opposition to the apostasy, he wrote: - Let
me assure you that I am in good health - not a mental
case, not senile, not even dead, as has been reported.
But I am so busy that I cannot keep up with my correspondence.
I am all alone in my work.
I have not recanted. The denomination is departing from
the fundamentals, and I must protest. (Letter, posted
June 8, 1959, Glendale, California)
And protest he did through
Letters to the Church!
Others joined in the challenge
to the book - Questions on Doctrine. The local
p 29 -- of the Baker,
Oregon, Seventh-day Adventist Church, A. L. Hudson, brought
into the open the long suppressed manuscript of Elders
Wieland and Short, the original, 1888 Re-Examined.
Hudson's pressure on the leadership of the Church caused
a "Further Appraisal of the Manuscript '1888 Reexamined"'
to be released by the General Conference in 1958. This
Appraisal addressed the issue squarely but tragically.
The General Conference leadership rejected the only
solution given by the messenger of the Lord to the Church
in 1903. They wrote confirming the 1951 evaluation: -
solution proposed, of the denomination making confession
of the mistakes of men made in the 1880's and 1890's and
of a denominational repentance, is not possible nor would
an attempt to do so be of value. The experience of the
church is the collective experience of its members and
leaders, and thus rightness with God is a matter of present
day personal relationships." (A Warning and
Its Reception, 2nd Printing. Green Tint Section, p.
In this answer, the leadership
of the Church ignored not only the specific counsel of
the Lord as given in 1903, but also the plain teaching
of Scripture on corporate accountability. One illustration
of corporate accountability in the Old Testament is the
sin of Achan and how it involved all of Israel. In the
New Testament, Peter filled with the Spirit on the Day
of Pentecost charged the whole of the "house of Israel"
with the murder of Jesus. (Acts 2:36)
While the book - Questions
on Doctrine - was not republished after the first
edition, its apostate teachings were confirmed in the
book - Movement of Destiny - which in its first
edition carried the imprimatur and nihil obstat of the
Presidents of the General Conference and the North American
Division, respectively. The then president of the North
American Division is now president of the General Conference.
Then came 1967. The recapture
of Jerusalem by the Israeli forces marked the beginning
of "the last week" - figuratively speaking -
of the times of the Gentiles as foretold by Christ that
night long ago on the Mount of Olives. TOP
p 30 --
Chapter X -- The
Church - 1967-1980
In permitting the final sign
given by Jesus to be fulfilled, God was seeking to tell
the Church something, even as God used John the Baptist
to seek to tell the Jewish Church something in that day
-- there was only a brief period of time left in which
to bring forth "fruits meet for repentance."
(Matt. 3:8) It dare not be overlooked that the "trust"
committed to the Church - the Three Angels' Messages of
Revelation 14 (See 9T:19) - was a message to every
"nation" as well as to individuals. With the
"times of the nations" about to be fulfilled,
the Church faced a crisis of the greatest magnitude --
either the work had to be finished; was finished; or else
the Church had failed in its trust before God. Further,
if the Church has altered the basic beliefs of the Three
Angels' Messages, how could they in reality profess before
God that they were still able to carry to completion that
which had been committed to their trust? This is not a
theoretical question, and the answer is written with indelible
ink on the pages of history.
During the second session
of Vatican II, a Seventh-day Adventist "representative"
and a staff member of the World Council of Churches concluded
that informal talks between a group of Seventh-day Adventists
and an equal number of representatives of the WCC would
"fulfill a useful purpose." The first informal
meeting was held in 1965. This was followed by formalized
meetings with the "blessing," authorization
and funding by the employing bodies of the Adventist participants.
(So Much in Common, p. 98) The results of these
meetings were quick in coming.
The January, 1967, issue
of the official paper of the WCC - Ecumenical Review
- carried an article on "The Seventh-day Adventist
Church." Our official organ - Review & Herald
- responded through its associate editor, Raymond F. Cottrell,
in three editorials (March 23, 30, & April 6, 1967)
In the last editorial, Cottrell concluded: - It
is no small measure of regret that SDA's do not find it
possible, as an organization, to be more closely associated
with others who profess the name of Christ. On the other
hand, if the Secretariat on Faith and Order, for instance,
were to invite SDA's to appoint someone competent in that
area to meet with their group from time to time and represent
the SDA point of view, we could accept such an invitation
with a clear conscience. Perhaps the same might be done
in other areas of Christian concern. On such a basis we
would concur with Dr. Hanspicker that the WCC is "one
more place" where SDA's might bear their distinctive
"witness to the full truth of the Gospel." (p.
The invitation was not long
in coming. The Central Committee of the WCC appointed
Dr. Earle Hilgert, vice-president for Academic Administration
of Andrews University as a member of the 120 member Commission
on Faith and Order. (See Exhibit #10) The leadership of
the Church endorsed this selection. Events moved so rapidly
in 1967 that Dr. Hilgert was able to attend the triennial
meeting of the Faith and Order Commission held in Bristol,
England, July 30 to August 8, 1967, as the first Seventh-day
Adventist to serve on such a Commission.
Dr. Hilgert has since become an ordained Presbyterian
minister and is serving on the staff of McCormick Theological
Seminary in Chicago, Illinois. His replacement on the
Faith and Order Commission was Dr. Raoul Dederen, also
of Andrews University.]
The hierarchy of the Seventh-day
Adventist Church loudly proclaims to the laity that the
Church is not a member of the World Council of
Churches. This is true, but the
p 31 -- request and
subsequent appointment of a Seventh-day Adventist theologian
to the Faith and Order Commission have far greater implications
than appears on the surface. Cottrell sought to cover
his suggestion as "an opportunity to witness."
This naive stance betrays either ignorance of, or a purposeful
cover up of the real objectives of the Faith and Order
Commission. It must be clearly understood that the World
Council of Churches is "a fellowship of churches
which confess the Lord Jesus Christ as God and Saviour
according to the Scriptures and therefore seek to fulfill
together their common calling to the glory of the one
God, Father, Son and Holy Spirit." (WCC Constitution)
The WCC does not perceive itself as "a universal
authority controlling what Christians should believe and
do." However, they are striving as a "community"
to "realize the goal of visible Church unity."
To assist this "community" - Towards
this goal, the Faith and Order Commission of the World
Council provides theological support for the efforts the
churches are making towards unity. Indeed the Commission
has been charged by the Council members to keep
always before them their accepted obligation to
work towards manifesting more visibly God's gift of Church
unity. So it is that the stated aim of the Commission
is "to proclaim the oneness of the Church of Jesus
Christ and to call the churches to the goal of visible
unity in one faith and one eucharistic fellowship,
expressed in common worship and common life in Christ,
in order that the world might believe." (By-Laws)
[Baptism, Eucharist and Ministry, pp. vii &
viii; Faith and Order Paper No. 11, Emphasis mine]
This is what the leadership
of the Church through its official organ asked to become
a part of in 1967. Then we forwarded this whole process
toward "Church unity" by placing in the Statement
of Beliefs voted at Dallas, Texas, in 1980, the full Constitutional
statement of the WCC which is required for membership
in that organization.
The Fall Out -- "Since
1968 the General Conference of Seventh-day Adventists
has been actively represented at the annual meeting of
'Secretaries of World Confessional Families'. This participation
is largely the result of WCC/SDA Conversations and contacts
made at the time of the Uppsala Assembly [of the WCC]."
(So Much in Common, p. 100) This association led
to the separate audience granted by Pope Paul VI to the
"participants of the Conference of Secretaries of
the World Confessional Families." (RNS, May 19, 1977,
p. 19) The Secretary for the Conference of Secretaries
is Dr. B. B. Beach of the Adventist Church, who on the
occasion presented the Pope with a gold medallion as "a
symbol of the Seventh-day Adventist Church." (Review,
August 11, 1977, p. 23) Thus in symbolism the Church was
given into the hands of the Anti-christ. No greater affront
could be given to the God of Heaven than for His chosen
people through a representative to wantonly defy the message
of the Third Angel as was done on this occasion. This
act was done with the full approval of, and prior arrangements
with the Northern Europe-West Africa Division Committee.
[For full details, see Steps to Rome]
The fraternization with the
World Council of Churches on an international level reaches
down to the local units of this "community"
- the Ministerial Associations. Southern Tidings
the official paper of the Southern Union Conference in
the Telex news section for April, 1975, reported that
Elder Robert Hunter, then pastor of the Morganton District
of the Carolina Conference, joined in the local ministerial
association's "Pulpit Exchange Day." The pulpit
of the Adventist Church on that day was occupied by Thomas
Burke, parish priest of the Roman Catholic Church. "The
theme of the city-wide program was 'Blest Be the Tie."'
The strong contrast envisioned
in the Third Angel's Message between those who were to
be entrusted with the giving of this message, and the
power symbolically represented by the "beast"
was nullified in a Brief presented in the United States
p 32 -- District Court
for Northern California. The Brief read: - Although
it is true that there was a period in the life of the
Seventh-day Adventist Church when the denomination took
a distinctly anti-Roman Catholic viewpoint, and the term
"hierarchy" was used in a perjorative sense
to refer to the papal form of church governance, that
attitude on the Church's part was nothing more than a
manifestation of widespread anti-popery among conservative
protestant denominations in the early part of this century
and the latter part of the last, and which has now been
consigned to the historical trash heap as far as the Seventh-day
Adventist Church is concerned. (Reply Brief for Defendants
in Support of Their Motion for Summary Judgment, Civ.
No. 74-2025 CBR) [See Footnote, p. 41, Excerpts - Legal
Documents; EEOC v. PPPA]
In the same Brief, the legal
counsel for the Church's officers quoted from an affidavit
given by one of the intervenors, Mrs. Lorna Tobler, in
which she had sworn that during her training and instruction
in Adventist schools and churches, she had been taught
that the Adventist Church strongly disapproved "the
Roman Catholic system." To this the reply in the
Brief read: - In
several ways this illustrates the dangers incurred by
an individual church member who presumes to deny the authority
of the duly constituted officials and governing bodies
of the Church. In the first place, it is true that for
a period in its history, the Seventh-day Adventist Church
had an aversion to Roman Catholicism and especially to
the papal form of church government -- an aversion shared
by virtually all Protestant denominations ... While, however,
Adventist doctrine continues to teach that church government
by one man is contrary to the Word of God, it is not good
Seventh-day Adventism to express, as Mrs. Tobler has done,
an aversion to Roman Catholicism as such. (Ibid.,
How must the God of Heaven
have felt when the Church,to whom He had committed in
sacred trust the giving of the Three Angels' Messages,
no longer shared the aversion" with which the book
of Revelation indicates He holds the Papal system?
Monetary Trust -- Not
only did God entrust His chosen people with truth, and
the final message to the nations, but He also entrusted
them with the means to carry out this primary purpose
of their calling. How have these means been handled, and
when were fateful decisions made? In an article - "Investment
Practices of the General Conference," Elder Robert
E. Osborn of the Church's Treasury Department wrote: -
the General Conference is responsible for a large pool
of capital, the controlling investment and securities
committee decided in 1967 to retain professional
investment counsel. (This took place at the time the "unitized
funds" program, described later in this article,
began operation.) Lionel D. Edie & Company, Inc.,
of New York City, was chosen to do the research, analysis,
and selection of securities for the General Conference
portfolio. Members of the investment section of the Treasurer's
Office worked very closely with Edie & Company and
kept in communication by telephone and in-person conferences
for detailed review of current and projected trends in
the economic and money markets. (Spectrum, Vol.
5, #2, 1973)
The "unitized funds"
program, as explained by Osborn, "operated in a manner
similar to mutual funds. All unit holders (conferences,
unions, divisions, the General Conference, and church-owned
institutions) own a proportionate share of the unitized
funds, on the basis of the amount invested; and unit holders
share in the investment income and capital appreciation."
[And loss?] (Ibid., pp. 53-54)
While no report is available
to this writer as to the amount of the losses sustained
in playing the stock market by the General Conference
since 1967, a window into the results of this type of
monetary practice is to be found in reports of the investments
made by one conference in the Pacific Union. The Pacific
Union had chosen to set up its own investment program.
One conference - Northern California - during a period
of six years - 1968-1973 - had a "paper loss"
of over $2 Million. This loss involved
p 33 -- funds of trust
deposits, and revocable trust funds. A Lay Advisory Committee
reporting on the investments and the losses stated - "If
the trustors and trust depositors should elect to withdraw
their money the fund would be insolvent - unable to honor
these withdrawal requests." This committee made the
following two-fold recommendation: - That
the Conference and the Association adopt a policy of making
no additional stock investments after this date and of
eliminating all investments in common stock and stock
investment funds and that the time for accomplishing this
be no more than two years. (Report #2, Sub-Committee
on Conference Organization & Finance of the Steering
Committee of the NCC-LAC)
One member of the Steering
Committee, Ken Cortner, reported in the Adventist Laymen's
Pipeline, July 1, 1983, the full picture of these
investment procedures. That report read: - Church
publications have been silent concerning some seven (7)
million dollars of Northern's [Northern California Conference]
funds turned over to the Pacific Union Conference in the
late 60s and early 70s for investment in the stock market.
The market had seriously declined thereafter, and in January
1974 conference officials, without disclosing either the
investment or the loss to the church members ordered the
sale of shares of stocks that had cost $837,402.97 for
$500,000. The realized loss in that single transaction
that was sustained by Northern California Conference and/or
Association was $337,402.97.
the fall of 1974, a then independent Northern California
Conference Lay Advisory Committee (NCC-LAC), chaired by
a lay person in contrast to the present (1983) chairmanship
being held and under the control of the conference president,
discovered the investments and asked the Conference Executive
Committee to call a halt to any further dealings in the
stock market and that divestiture of all stock held be
completed within a two year period. They contended the
$2,053,298.42 loss of stock value from 1968 through 1973
was "only a paper loss" and that by waiting
for whatever time it took, the market would recover and
possibly even bring a profit. LAC members, generally,
did not agree with that decision but lacking authority
and having only an advisory capacity felt that they had
done their job.
and Union Conference officials had characterized the stock
purchased as "all of the blue chip variety"
and that they had been selected by "a group of experts
to whom we gave complete authority to buy and sell in
our behalf." Laymen learned that the "group
of experts" contained not one single Seventh-day
Adventist Church member and the portfolio of stocks described
as "all of the blue chip variety" consisted
of such companies as Ringling Bros., Barnum and Bailey
Circus, and among others, a host of small, insignificant,
virtually unknown and highly speculative businesses.
Keep in mind that this is
but the story of one conference and its investments. Some
units of the General Conference "unitized funds"
program dissatisfied with the results turned to the glowing
possibility of Dr. Davenport's investment schemes. The
story of the resulting scandal need not be recited here.
Liberal Trend -- Not
only did the SDA-Evangelical Conferences in the mid-1950s
signal a doctrinal revision of some of the basic concepts
of the Advent Movement, but by the mid-1960s, "for
the first time in the history of the church, a whole generation
of scholars with doctorates from secular universities
became active in church institutions." (Spectrum,
Vol. 15, #2, p. 23) Further, there were Adventists with
a similar training in gainful employment outside the church's
institutions. Some of these became convinced that individual
participation within the framework of the church was an
ineffectual means of dealing with the issues of the 20th
Century they faced in the society in which they moved.
Others met in small groups both here and abroad "with
the primary aim of trying to understand how the secularizing
and divisive trends [could] be reversed." These groups
were formed around academic and professional people.
p 34 -- "To further
this spontaneous search for meaningful participation,
the General Conference of Seventh-day Adventists invited
representatives from several of the groups to meet with
them in October of 1967. The purpose was to discuss
possible methods of establishing a cohesive program to
provide for dialogue between the church leadership and
this segment 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." [AAF]
(Spectrum, Vol 1, #1, Winter, 1969)
It is AAF which publishes
Spectrum. This Association with its publication
has been on the "cutting edge" of liberal trends
within the church structure, manner of life, and doctrinal
revision. While they prefer to see themselves as "progressives,"
both the liberals within the church, and the liberals
of the Adventist community outside the payroll structure
find common cause. It was the AAF which provided Dr. Desmond
Ford the podium from which he launched his attack on the
sanctuary teaching of the Advent Movement.
During the administration
of R. R. Figuhr, not only was approval given but firm
support maintained by Figuhr himself in the publication
of Questions on Doctrine. Further, during his administration,
provision was made for a study program in geology which
led to the establishment of the Geoscience Research Institute.
In the early 1960s a change was made in the leadership
of the Institute, and "by the mid-1960s, the progessives'
[liberals'] study of the issues led them to conclude that
harmony between Genesis and geology required some kind
of a theological accommodation by the church." (Spectrum,
Vol. 15, #2, p. 26) This conclusion led to the appointment
of two men with theological backgrounds from the Seminary.
The reason - "At that time the most theologically
flexible products of the Adventist educational system
were its seminary graduates." (Ibid.)
The resolution of the problem
in the eyes of the liberals required much more time be
allotted than six literal days, and a creation six thousand
years ago of "the earth, the sea, and all that in
them is." (Ex. 20:11) Any altering of the concept
of six literal days for the creation of the earth ex
nihilo (out of nothing) strikes at the very
heart of the Sabbath commandment. In such a schema, the
Sabbath ceases to be a specific memorial, and the emphasis
on the seventh day irrelevant. It can then be thought
of as a celebration, a weekly rest for man's restlessness.
It dare not be overlooked
that all these major actions which laid the groundwork
for the acceptability of liberalism in the Church, and
open agitation of the same, was done with the full approval
of the highest officers of the Church, starting with Figuhr
in the mid-1950s, and culminating with the Pierson-Wilson
official blessing in 1967.
The Closing Event -- In
1979, the Annual Council voted a new Statement of Beliefs
to be presented for adoption at the 1980 session of the
General Conference in Dallas, Texas. The full disclosure
of all that took place in the formulation of the Statement
of Beliefs voted at the Annual Council and the final adoption
of the 27 Fundamentals as voted at Dallas, has yet to
be written. There are gaps in the story as known. This
detail is beyond the scope of this manuscript. However,
certain factors of this story must be understood. The
Statement as adopted by the Annual Council was written
by a group of theologians at Andrews University. (Spectrum,
Vol. 11, #3, p. 61) It was sent out to "the division
committees immediately as well as unions and overseas
colleges. It was given to the Adventist Review
for immediate publication in the hope that as many reactions
as possible could be received from the field prior to
the General Conference quinquennial session in Dallas.
for reasons never disclosed, it did not appear
for four months, until February 21, 1980," (Ibid.,
#1, p. 6; emphasis mine)
p 35 -- Substantive
changes from previous Statements of Belief were apparent
in the Andrews University formulation. Sections on the
Godhead were expanded; other sections contained new terminology
which altered historic Adventist concepts; and new sections
were added not covered in any previous Statements. Section
2, captioned, "The Trinity" read in part: "That
there is one God: Father, Son, and Holy Spirit, a self-existing
Unity in Trinity." Elsewhere in the Statement, "the
oneness of the triune God" is noted. The death of
Christ is spoken of as "this act of atonement"
and declared to be "a complete and perfect atonement."
Such a position makes any concept of a final atonement
irrelevant. The heavenly ministry of Christ is described
as simply "making available to believers, the benefits
of His atoning sacrifice offered once for all on the cross."
Then in 1844, Christ merely "entered the second and
last phase of His atoning work." Baptism and the
Lord's Supper were noted as "sacraments," and
"the service of foot washing" was designated
"a means to seek renewed cleansing." The "ministries
of the Church" as defined in the Statement include
"the ministry of intercession." All of these
expressions have Roman Catholic overtones. The Church
itself is defined to be "the company of believers
who confess Jesus Christ as Lord and Saviour." (Adventist
Review, Feb. 21, 1980, pp. 8-10)
When the time came for a
discussion of the Statement of Beliefs at Dallas, the
delegates received a different formulation than had been
adopted at the Annual Council and no explanation was given
as to why. This brought expressions of shock and dismay
from a number of delegates. "Those who had been involved
in formulating the earlier draft felt that the new version
was disastrous in form, if not content. Gone was the balance,
the beauty and the sensitivity to words. Clumsy rhetoric
prevailed." (Spectrum, Vol. 11, #1, p. 8)
Substantive alterations were also apparent. The statement
on the Godhead was modified to read - "There is one
God: Father, Son, and Holy Spirit, a unity of Three co-etemal
Persons." Although there was considerable discussion
over this new wording (Adventist Review, April
22, 1980, pp. 11, 14), it was made a part of the voted
Statement with only cosmetic alterations. The terms, "sacraments"
and "means" were deleted as was also the idea
of a minister in the role of an intercessor. The Cross
was still referred to as the "act of the atonement."
This was changed in the voted Statement to read - "this
perfect atonement" - which in reality changed nothing,
still nullifying the concept of a final atonement. If
the Cross is the "perfect" atonement nothing
can be added to that which is perfect. In historic Adventism,
the Cross, typified by the Altar of the Court, is the
place of sacrifice and an atonement which brought forgiveness,
to be followed with a final atonement which resulted in
cleansing. The section on the Church was rewritten and
divided into two statements, but when finally voted, a
key wording from the Andrews University formulation was
restored - "The church is a community of believers
who confess Jesus Christ as Lord and Saviour."
The retention of the definition
of the Church from the Andrews University formulation
when coupled with the Statement on the Trinity - a statement
never appearing in any prior Statements of Belief from
1872 to 1979 - is significant. These two concepts are
borrowed from the Constitution of the World Council of
Churches. The first article of that Constitution reads
- "The World Council of Churches is a fellowship
of churches which confess the Lord Jesus Christ as God
and Saviour according to the Scriptures and therefore
seek to fulfill together their common calling to the one
God, Father, Son and Holy Spirit." Further, the idea
of "one God: Father, Son, and Holy Spirit, a
unity of three co-etemal Persons" was
first formulated by the Council of Constantinople in A.D.
381.(Early Christian Doctrine, p. 88)
In all three Statements -
the Andrews University formulation, the one given to the
delegates, and the one finally voted by them - there appears
a phraseology describing the heavenly ministry of Christ
which also had never appeared in any previous statement
of Adventist beliefs. It read in its final form - "There
is a sanctuary in heaven, the true tabernacle which the
Lord set up and not man. In it Christ
p 36 -- ministers
in our behalf, making
available to believers the benefits of His atoning sacrifice
offered once for all on the cross." This
language was first used in the book - Questions on
Doctrine (pp. 354-355, 381), where it stated: -
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. And now as our High Priest,
He ministers the virtues of the atoning sacrifice for
us." (p. 381, emphasis theirs)
during the morning session prior to the final reading
and voting of the Statement of Beliefs was Bishop Robert
Terwilliger, a representative of the Anglican Consultative
Council. He had been reading the proposed Statement of
Beliefs, and had listened to some of the discussion. When
he responded to Dr. B. B. Beach's introduction, he said
- "As I have read the beliefs set before you for
revision, I had hoped to find some degree of disagreement.
I had the most awful disappointment. I found increasingly
that we are together in our faith. Therefore the unity
that we share is not simply a unity of good will and fellowship
but unity in faith increasingly, a unity in Christ."
(Adventist Review, May 1, 1980, p. 16)
How can God finish His work
on the earth through an instrumentality that has so altered
the faith committed to it in trust that an Anglican bishop
perceives a growing unity with that which he believes?
This culminating denial in a series which began in the
1950s, left God with no alternatives. The Church weighed
in the balances of the Sanctuary was found to be wanting.
He had given the prophetic warning in 1967 when the military
forces of Israel retook Jerusalem that the final period
had begun - the achri
hou (until) of Luke 21:24. Now that period
was up. Three months after the Statement of Beliefs was
voted at Dallas, the Israeli Knesset voted to move the
entire government from Tel Aviv to Jerusalem. The times
of the visitation of the nations being ended, God would
take things into His own hands for the completion of the
Advent Movement which He had begun in 1844. We are now
in the tarrying time as events move rapidly to the final
conflict of the great day of God Almighty. The end of
all things is at hand. TOP
p 37 --
Chapter XI --
Up until 1980, all decisions
effecting the Church, doctrinally and ecumenically, were
made by the hierarchy at the highest levels of administration.
The laity had no part in deciding whether there should
be conferences with the Evangelicals. They were not consulted
as to the compromises made in doctrine, but were submitted,
as were also the lower levels of the clergy, the propaganda
enforcing these compromises. The book - Questions on
Doctrine - was thrust upon them as a "missionary
The decision to make contact
and carry on dialogue with representatives of the World
Council of Churches was not made by the laity. And even
though it was first initiated on a personal basis, it
was adopted and encouraged by the highest levels of church
authority. It was not a layperson who suggested that a
Seventh-day Adventist theologian be appointed to the Faith
and Order Commission of the WCC. Neither was it a lay
decision to give the Church "in symbol" into
the hands of the Pope.
The laity did not enter into
the decision to play the stock market with its ensuing
losses; neither did the laity initiate nor promote the
investments in the Davenport enterprises. But it was the
money the laity dedicated to the Church in tithes, offerings
and trusts for the work of the Lord which was gambled
The General Conference in
1980 enlarged the scope of the involvement. The Church
in general session voted the 27 Fundamental Statements
of Belief, and into these statements were incorporated
the compromises of the previous decades. While the General
Conference in session was and is considered the highest
authority on earth speaking for God, still the rank and
file of the laity and clergy had little voice. It was
the theologians of the Church working in close alliance
with the top levels of administration who guided through
the 1980 session the new statement of beliefs which included
concepts which never had appeared in any previously accepted
or voted statement. Some of these new statements were
very good, but this only adds to the deception, producing
a "tree" of both good and evil.
In the mind of the hierarchy,
these new statements of belief were not considered a rejection
of the compromises made in the Evangelical Conferences
of 1955-1956, but were rather an affirmation of them.
However, due to the continued agitation in the Adventist
community by "dissidents," not only concerning
the compromises of the 50's, but also because of what
was written into the 27 Fundamentals, the late Dr. Walter
Martin, one of the chief conferees for the Evangelicals
at the conferences in the 50's, wrote to the General Conference.
Here is his rationale for writing and the answer he received
in reply: - Since
I have always stressed the importance of doctrinal integrity
in my evaluations of religious movements, the doctrinal
upheaval in Adventism is of special concern. Consequently
on February 16, 1983, I wrote the General Conference of
Seventh-day Adventists (Washington D.C.), calling for
the Conference's public and official statement reaffirming
or denying the authority of the Adventist book, Questions
on Doctrine, which was the representative Adventist
publication on which I based my earlier evaluation and
book. On April 29, 1983, W. Richard Lesher, vice-president
of the General Conference [now president of Andrews University],
responded in a personal letter. His reply read in part:
ask first if Seventh-day Adventists still stand behind
the answers given to your questions in Questions on
Doctrine as they did in 1957. The answer is yes. You
have noted in your letter that some opposed the answers
then, and, to some extent, the same situation exists today.
p 38 -- the
great majority of Seventh-day Adventists are in harmony
with the views expressed in Questions on Doctrine."
(The Kingdom of the Cults, p. 410)
In 1985, another General
Conference convened, this time in New Orleans. During
the final business meeting of the session, Elder Neal
C. Wilson commented on several requests that had come
to re-open discussion on the 27 Statements of Fundamental
Beliefs. He then explained why these requests had not
be honored: - There
have been several requests for an open discussion of the
Statement of Fundamental Beliefs of Seventh-day Adventists.
I want to explain why we chose not to do this at this
session. There seems to have been a very favorable world
reaction to and acceptance of the Fundamental Beliefs
as voted in 1980.
The introduction states that "when the church is
led by the Holy Spirit to a fuller understanding of Bible
truth or finds better language in which to express the
teachings of God's Holy Word," wording revision could
be discussed again. Frankly, throughout this past five
years there has been no one who has revealed to us that
the Holy Spirit has led in making any substantive changes.
needs to be a degree of permanence to a Statement of Fundamental
Beliefs. It should not be opened up every time we meet,
seeing how we can word it a little differently. When the
Holy Spirit leads us to some different conclusions or
when it seems as though the Holy Spirit points out that
it should be more clearly stated, we want certainly to
open it. For these reasons we have chosen to leave this
statement as it is. (Adventist Review, July
11, 1985, p. 17)
The 1985 Session was large1y
devoted to organizational changes. No suggestion was made
that the Church should return to the structure as formulated
in 1901 and rejected in 1903. It should be kept in mind
that it was this rejection of the 1901 Constitution which
caused Ellen G. White to call for corporate repentance
and conversion. But no such repentance was forthcoming
at the 1985 Session, but rather a continuing fulfillment
of the warning sounded by P. T. Magan at the 1903 Session.
(See Chapter IX, p. 26) Papal language was used during
the session in illustrating the roles of the officers
of the General Conference. Wilson, in responding to questions
raised by a report of the nominating committee and a feeling
expressed from the floor that the selection of leadership
did not rightly represent the Church in the Third World,
stated - "If you compare vice presidents to 'cardinals,'
we already have a 'cardinal' from Africa, and before this
session ends, I predict we will have two African 'cardinals'
among the 15 vice presidents." He used the same comparison
a second time in this response. (Bulletin, p. 795)
There is no desire to repent but organizational strengthening
of hierarchical control in continued rebellion against
the purposes of God.
As the Church prepared for
the 1888 Centennial celebration, opportunity was provided
for the laity to evaluate and decide in regard to the
27 Fundamental Statements of Belief. In the Ministry
(April, 1988) and in the Adventist Review (April
7, 1988), Elder Neal C. Wilson revealed the plan for the
Sabbath School lessons for the last two quarters of that
year. He wrote: - The
framework is already in place for intense study of the
fundamental doctrines of the church. The Sabbath School
lessons for the last two quarters of this year focus on
our 27 fundamental beliefs. Seventh-day Adventists
Believe..., the 325-page doctrinal book on which we
have been working for two years, will be on the press
by May 1. The manuscript for this book has been read and
critiqued by more than 200 Adventist scholars and church
leaders around the world. Each of the 27 chapters takes
an in-depth look at one of our beliefs. And yet the book
is written in such a way that every member of the church
can understand and grasp the importance of these great
truths that bind us together.
Although the book was written
in a style which the average laymen could grasp, they
were not provided with previous statements of belief held
by the church so that a comparison could be made as to
changes that were voted in 1980 and the gravity of those
changes. Each individual member of the Church needed an
opportunity to decide if indeed the 27 Statements are
fundamental truths, or apostate formulations, or a
p 39 -- mixture of
the two which would make them the more deceptive.
The Lord through Hosea declared
- "My people are destroyed for lack of knowledge."
(4:6) It is not that the laity have had no opportunity
to obtain knowledge. The facts of what has taken place
over the past three decades have been available to all
who wished to know. But "false prophets" on
the periphery of Adventism have been plucking leaves from
the "pretentious" fig tree to lure the concerned
laity into thinking that they have an understanding of
the apostasy which has engulfed the Church. Nevertheless
these agents of Satan (II Cor. 11:13-15) have urged the
laity to give at least lip service to these 27 Statements
of Belief so that some of them could still find entrance
into the "sanctuaries" of the Church. Thus this
segment of the concerned laity have been robbed by these
"false prophets" of essential facts so as to
evaluate correctly the Sabbath School lessons and the
book on them. One such "false prophet" when
asked to take a stand on the changes made in the 1980
Statement of Beliefs from the previous statements, replied
through an associate - "Up to this time we have not
performed a thorough analysis of the 27 fundamental beliefs.
Thus we cannot provide an official critique of them."
This letter was dated January 3, 1989, over eight years
after the Statements were voted at Dallas, and yet this
"false prophet" has proclaimed himself a spokesman
for "historic" Adventism holding to the "firm
A vast segment of the laity
who studied the Sabbath School lessons during the last
two quarters of 1988 were brought into church fellowship
under the ministry of men who had been taught in college
and the Seminary the apostate teachings arising from the
compromises made with the Evangelicals thirty years ago.
How large this segment actually is can be noted in the
membership difference between 1955, the time of the SDA-Evangelical
Conferences and the present. From about one million members
worldwide, the Church grew in three decades to over five
million. A sizeable portion of the ministry of the Church
has been recruited from this influx of new members during
this same period. However, the lesson plan for the final
two quarters of 1988 did give each individual the opportunity
to review for himself what the Church officially proclaimed
itself to believe, and whether he would concur or dissent.
There is a prophecy in the
Writings of Ellen G. White which has a direct relationship
to this present time. (See Appendix A) In this prophecy,
she wrote that "the church - the Lord's sanctuary
- was the first to feel the stroke of the wrath of God."
(5T:211) And she told why - The
ancient men, those to whom God had given great light,
and who had stood as guardians of the spiritual interests
of the people, had betrayed their trust. (Ibid.)
But the final sentence of
this prophecy could not be fulfilled until every member
the church had an opportunity to evaluate the situation
to see if they would choose to
accept the betrayal of the sacred "trust" by
"the ancient men." That sentence reads
"Men, maidens, and little children all perish together."
The opportunity was given in the study of the Sabbath
School lessons for the final two quarters of 1988 to make
that evaluation and decision.
The fearful import of the
final six months of 1988 cannot be fully perceived unless
we understand clearly the lessons of the final years of
the Jewish Church/Nation as a corporate entity before
God, and the time allotted by God for the individual members
of that church to make a decision. Further the close parallel
between recent Jewish history and the Seventh-day Adventist
Church history tells us in the words of Ezekiel - "It
is coming, the hour has come, the hour is striking at
you, the hour and the end." (Eze. 7:6-7 Mofatt)
p 40 --
CHAPTER XII -- Lesson
From the Jewish Church for Today
God in His foreknowledge
had determined the time to be allotted to the Jewish Church
and its holy city. To Daniel was revealed that "seventy
weeks are determined upon thy people and upon thy holy
city." (9:24) Yet in the close of the probation of
the Jewish Church, the time varied for various segments
of that Church.
A careful study of the book
of Acts reveals the hierarchy of the Jewish Church passed
the point of no return prior to the time that probation
closed for the Jewish Church as a corporate body. Observe
closely, with your Bible open, the following points:
On the Day of Pentecost (AD 31), Peter preached to "devout"
Jews (2:5) and called them to repentance. (2:38) The hierarchy
were busy at the Temple with the festivities of that day.
Shortly after the Day of Pentecost, but prior to
AD 34, Peter again called the laity, who had gathered
in the Temple courts for the hour of prayer, to repent.
While speaking to the people, Peter and John were arrested
by the Temple police, and on the following day were arraigned
before Annas, Caiaphas, and other of the kindred of the
high priest. (4:6-7) Peter boldly charged these top leaders
of the Jewish Church with the crucifixion of Jesus (4:10);
but at no point did Peter call them to repent.
The leadership of the Jewish
Church had passed their day of probation prior to the
time allotted to the Jewish nation as a corporate body.
In A. D. 34, Stephen standing
before the supreme "council" of the Jewish Church
arraigned them in judgment before God as the "betrayers
and murderers" of "the Just One." (6:15;
7:52) There was no call to repentance, for the
hour of the end of the "seventy weeks" had arrived.
In the execution of the judgment of the high council of
the Jewish Church upon Stephen, probation closed for that
Church as a corporate body. Yet for another 36 years,
the forms and ceremonies of the Jewish religion would
continue to be practiced in the Temple before the "curtains"
fell on that Temple and the "holy city." Why
was time extended?
In the decision of the Jewish
hierarchy to kill Jesus, the laity of the Jewish Church
were not involved, although as a part of "the house
of Israel," they shared accountability. (Acts 2:36)
When Stephen was stoned, the decision was made by the
Jewish "council." Again the laity were not involved,
but as a part of the corporate body shared in that guilt.
God, being a God of justice and mercy, granted time so
that the individual member of the Jewish Church might
decide whether the decisions of the Jewish leadership
were correct, or whether the testimony of the apostles
of Jesus was true. This necessitated not only that the
Jewish laity in Jerusalem receive a call to repentance,
as on the Day of Pentecost; but also that the same laity
scattered in the synagogues of the Diaspora be given the
same opportunity. This is what the major part of the book
of Acts is all about. Not only does Paul carry the gospel
to the Gentiles, but he enters the synagogues and tells
the individual members what their hierarchy did at Jerusalem.
(Acts 13:27-29) The book of Acts closes with a confrontation
of Paul with the local leadership in Rome. (28:17, 23-29)
This final picture of the book of Acts takes place within
the shadow of the time when the "sign" Jesus
gave marking the hour for the destruction of the city
p 41 -- occurred
- AD 66. The end of all things for the Jewish Church was
at hand - its ritual and its temple services in AD 70.
This history can be diagramed
and its significance -visualized as follows:
31 - Close of Probation for the Jewish hierarchy in the
crucifixion of Jesus Christ.
34 - Close of Probation for the Jewish Church as a corporate
- Decision time for the laity of the Jewish Church.
In the fate of this once
"holy city," we can see "a symbol of the
world hardened in unbelief and rebellion, and hastening
on to meet the retributive judgments of God." (Great
Controversy, p. 22) Also in this city, we see fulfilled
events which Jesus connected with "the scenes which
are 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, pp. 23-24) In these final events, it is
not the probation of the Jewish Church which is involved,
it is the probation of the Seventh-day Adventist Church,
modern "spiritual Israel," to whom sacred trusts
were committed as was to the ancient Jewish Church.
The Seventh-day Adventist
Church cannot divorce itself from the fate of the nations.
To the Church was committed the trust of giving "the
everlasting gospel... to every nation." (Rev. 14:6)
In a special sense to the Seventh-day Adventist Church
was "entrusted the last warning for a perishing world."
(9T:19) Following the Great Disappointment in 1844,
as the minds of a small group of disappointed ones were
directed to the High Priestly ministry of Jesus, they
perceived as "the closing work of the church"
the giving "to the world the warning of the
third angel of Revelation 14." (SP, IV, p.
Jesus linked the fate and
probation of the nations with events which were to take
place in the history of Jerusalem. He plainly foretold
the destruction of the city, and gave the sign by which
His followers would know that time was imminent. In the
same prophecy, Jesus also set the boundary of the
probation of the nations as corporate entities. Jesus
declared that Jerusalem - the city, not the temple - was
to be trodden underfoot by the nations "until the
times of the nations be fulfilled." (Luke 21:24)
[In the Greek, there is but one word for "nations"
and "Gentiles"] Inasmuch as the fate of the
Church is linked to the fate of the nations because of
the trust committed to the Church involving the final
warning to the nations, this prophecy of Jesus becomes
a major factor in understanding the true significance
of the "now" time to which we have come.
Further, the fate of the
Jewish Church and the fate of the Seventh-day Adventist
Church was linked in a letter sent to Elders George I.
Butler and S. N. Hackle in 1886. That letter read in part:
think of His [Jesus,] great sorrow as He wept over Jerusalem,
exclaiming, "0 Jerusalem, Jerusalem, Th. that cellist
the prophets, and Satanist them that are sent unto tee;
how often would I have gathered thy children together,
as a hen both gather her brood under her wings, and yea
would not!" [Luke 13:34] God forbid that these words
shall apply to those who have great light and blessings.
In the rejecting of Jerusalem it was because great privileges
were abused which brought the denunciation upon all who
lightly regarded the great opportunities and precious
p 42 -- that
were entrusted to their keeping. Privileges do not commend
us to God, but they commend God to us. No people are saved
because they have great light and special advantages,
for these high and heavenly favors only increase their
Jerusalem was divorced from God, it was because of her
sins. ... The depth of our ruin is measured by
the exalted light to which God has raised us in His great
goodness and unspeakable mercy. Oh, what privileges are
granted to us as a people! And if God spared not
His people that He loved because they refused to walk
in the light, how can He spare the people whom He has
blessed with the light of heaven in having opened to them
the most exalted truth ever entrusted to mortal man to
give to the world? (Letter 8-55-1886; emphasis
The parallel between the
history of Jerusalem in the fulfillment of the prophecy
of Jesus in Luke 21:24, and the history of the Church
in its rejection of the truth entrusted to her is so related
that it dare not be overlooked. (See Appendix D) This
parallel and the message of the book of Acts tell us where
we are in the stream of time as God's professed people
today. Let us recapitulate the data and its significance:
June 21, 1948, Israel again became a nation. This did
not fulfill a prophecy. Coming events were merely
casting their shadows before. This event did, however,
force the Seventh-day Adventist Church to review its prophetic
interpretation concerning Israel as a nation. In 1944,
the Pacific Press published a book - Palestine in Prophecy
- which stated that "those who are holding the hope
of national restoration for the Jews are following a theological
will-o'-the-wisp." (p. 95) In 1947, the same press
published another book - The Jews and Palestine
- with the specific declaration that "careful study
of both the Old and New Testament reveals that the literal
descendants of Abraham, as a nation, will never be re-established
in the Holy Land." (p. 61) Yet within a year, what
we said could not, and would not be, did occur. We then
backed up to the position Edson White had taken in his
book - The Coming King - first published in 1898,
which stated: - We
also read that "Jerusalem shall be trodden down of
the Gentiles, until the times of the Gentiles be fulfilled."
Luke 21:24. Jerusalem has never again come into possession
of the Jews, and will not until "the times of the
Gentiles be fulfilled." This will be when the work
of the gospel is finished. (p. 98; See Exhibit #5)
We publicly proclaimed this
position at the 1952 Bible Conference. Elder Arthur S.
Maxwell in his presentation noted Luke 21:24 as one of
the yet unfulfilled prophecies as of that date, stating
that "Jerusalem is to remain trodden down of the
Gentiles till probationary time of all Gentiles has run
out." (Our Firm Foundation, Vol. 2, p. 231;
See Exhibit #I) But today, Jerusalem is under Jewish control,
and has become the capital of the nation. (See Exhibit
#8) We are again faced with the fact that we still have
not interpreted this prophecy accurately. We have failed
to distinguish between "nations" as corporate
entities, and "individuals." To face this distinction
is not to our liking because the fate of the Church as
a corporate entity is tied to the fate of the nations
because of the message committed to the trust of the Church.
In the fulfillment of Luke 21:24, God is trying to tell
us something and we will not listen.
In 1950, God sent to the
Church two "messengers" even as He did in 1888.
Elders R. J. Wieland and D. K. Short called for denominational
repentance, the only solution to the problem and
need of the Church. The Church was soon to face its moment
of truth in the soon fulfillment of Luke 21:24, resultant
from the establishment of the Jewish State in 1948. In
other words, the call of these two "messengers"
was a message from God on time. While Elders Wieland and
Short did not correctly interpret the nature of the repentance
called for, and have since wandered off course as did
Waggoner and Jones, the fact that God called for a denominational
repentance, - this was clearly presented in 1950. But
what was the reaction? In the first response of the General
Conference in 1951, the hierarchy rejected their manuscript
- 1888 Re-Examined - as too "critical."
Another evaluation in 1958 also rejected it.
p 43 -- Between 1950
and 1958, a major event occurred within the Church. The
SDA-Evangelical Conferences were held and the resultant
book - Questions on Doctrine - denied the sacred
trust committed to the Church. Then in 1967 (June 5-10)
came the Six-Day War, and Jerusalem was once again in
Jewish hands after 1900 years. This was the beginning
of the final period of the "times of the nations"
(Gentiles). Within days another series of events began
to unfold: -
27-29 - A committee of the General Conference met
in Washington and after hearing Elder R. J. Wieland in
person, again rejected his and Short's manuscript because
"its fruitage is evil." [Wieland and Short's
revised edition of 1888 Re-Examined does not give
the true picture. It has been altered. But the manuscript
A Warning and Its Reception - gives the complete
30 - August 8 - . The triennial meeting of
the Faith and Order Commission of the World Council of
Churches met in Bristol, England. For the first time,
a representative of the Seventh-day Adventist theological
viewpoint sat in session as a voted member by the Central
Committee of the WCC. He was Dr. Earle Hilgert, then of
Andrews University. Now Dr. Roaul Dederen also of Andrews
University has taken Hilgert's place.
17-24 - The Annual Council of the Church gave
recognition to the Association of Adventist Forums. It
was from the podium of this organization that Dr. Desmond
Ford launched his attack on the Sanctuary truth in 1979.
15 - The first issue of "Watchman, What
of the Night?' was mailed to a small list of names. For
23 years now this publication has been calling the attention
of the Church to the apostasy both in doctrine and deed
which has engulfed it.
Prior to 1967, another series
of events began to unfold which reached their fruition
in 1980. At the final session of Vatican II, an observer
of the SDA Church and a member of the WCC Secretariat
made arrangements for private dialogue. The first unofficial
meeting took place in 1965. (So Much in Common,
p. 98) Also in 1965, Dr. Bernard Seton wrote from Switzerland
to the General Conference of the need for a revised Statement
of Beliefs. This beginning, though at first rejected by
the General Conference, ultimately led to the 27 Fundamental
Statements of Belief voted at Dallas on April 25, 1980.
In 1967, when Israel took
Jerusalem, the capital remained at Tel Aviv. However,
on July 30, 1980, the Knesset (Parliament) of Israel made
Jerusalem "the capital of Israel" and "the
seat" of all government of the nation. Thus was completed
the fulfillment of Luke 21:24. What does this mean?, We
are now living in the time which would be parallel with
the end times of the Jewish Church and nation - A.D. 34
- AD 70 - when the Jewish laity had to make a decision
regarding the actions of the Jewish hierarchy.
For the Seventh-day Adventist
Church today, all the actions of the leadership of the
Church since 1950 onward focus in one document - the 27
Fundamental Statements of Belief. The compromise with
the Evangelicals which denied the sacred trust committed
to the Advent Movement is transcribed into the Statement.
The requirement for membership in the World Council of
Churches as written in the Constitution of the WCC is
verbally written into the Statements of Belief. For six
months the Sabbath School lessons were devoted to these
Fundamentals. A new book - Seventh-day Adventists Believe...
- details chapter by chapter each of the Statements. At
the Centennial Celebration of 1888, these 27 Statements
were proclaimed as the acceptance of the 1888 Message.
It is now before each individual member of the Church
as to which road he will take - the Way of the Sacred
Trust, or the denial of that Trust over the past four
decades by the hierarchy.
p 44 --
A -- Ezekiel
9 and Luke 21:24 -- As Seen in Testimonies for the
Internal evidence indicates there are three
prophetic testimonies which are in themselves inter-related
and coincide in their fulfillment with the prophecy of
Jesus as given in Luke 21:24. These testimonies are to
be found in Vol. III, pp. 266-267, Vol. V, pp. 207-216,
and Vol. VIII, pp. 247-251. The relationship between the
first two of these testimonies is very obvious - both
quote directly from Ezekiel 9. In Vol. III, p. 267, after
quoting Ezekiel 9:4, the instruction is given - "Read
the ninth chapter of Ezekiel." The reference in Vol.
V quotes Ezekiel 9:1, 3b-6 at the very beginning of the
The relationship between
the first two references and Vol. VIII, pp. 247f., is
not so obvious, but can be readily deducted by comparing
what is written within each testimony. In the chapter,
"The Seal of God," it speaks of a time when
"the glory of the Lord had
departed from Israel." (V:210) In the
chapter, "Shall We Be Found Wanting?" the same
language is used - "My Father's house is made a house
of merchandise, a place whence the divine presence and
departed!" (VIII:250) Thus both chapters
are describing the same condition and time. Using the
geometrical axiom that if a = b, and b = c, then a = c;
we find all of these testimonies interrelated.
The time on which these events
focus is given in Vol. V, pp. 207-208, where it reads
- "Jesus is about to leave the mercy-seat of the
heavenly sanctuary, to put on garments of vengeance."
In Adventist terminology, this means simply that the events
as noted in Vol. V, pp. 207-213 are to take place just
prior to the close of all human probation. The last paragraph
on p. 212, begins with a quote of Daniel 12:1, and then
the comment is made - "When this time of trouble
comes, every case is decided; there is no longer probation,
no longer mercy for the impenitent." (p. 213)
There is, however, another
time mentioned in this chapter. On page 208, the example
of the Amorites is cited as to how God has dealt with
the nations in the past. Then the conclusion is drawn:
unerring accuracy, the Infinite One still keeps an account
with all nations. While His mercy is tendered,
with calls to repentance, this account will remain open,
but when the figures reach a certain amount which God
has fixed, the ministry of His wrath commences. The account
is closed. Divine patience ceases. There is no more pleading
of mercy in their [the nations'] behalf.
The next paragraph inter-relates
this time with Ezekiel 9 - "The prophet [Ezekiel],
looking down the ages, had this
time presented before his vision." One
reads in vain for any reference to "the nations"
in Ezekiel 9. Ezekiel 9 is concerned with the Church,
and the sealing of those who sigh and cry for the abominations
done within it. But the time of the events prophetically
symbolized in Ezekiel 9 are pinpointed as taking place
at the time mercy is no longer extended to the nations.
Jesus in Luke 21:24 gives that sign to be, Jerusalem no
longer under Gentile control. This brief period began
in 1967 with the taking of Old Jerusalem by Israeli military
forces, and ended with the transfer of the entire civil
government from Tel Aviv to Jerusalem in 1980. Thus we
are living in the time when the events portrayed in these
three testimonies are or have been fulfilled. And these
testimonies relate to the Church!
Vol. III, pp. 266-267 indicates
this to be the time of "the closing work for
the church," -- the "last
work" as prefigured in the charge to the
man clothed in linen
p 45 -- with a writer's
inkhorn by his side.
Vol. V, pp. 209-213 tells
us that two groups will be developed - "the little
company" also called "the faithful few ... who
have preserved the faith in its purity, and kept themselves
unspotted from the world." It also tells us that
"the church - the Lord's sanctuary - was the first
to receive the stroke of the wrath of God."
Vol. VIII, pp. 247-251 indicates
the Seventh-day Adventist church as a corporate body is
to be weighed in the. balances of the sanctuary, and if
she is judged as having failed the trust committed to
her, on her will be pronounced the sentence - "Found
wanting." Further, the servant of the Lord hears
the Divine Instructor asking - "How is the faithful
city become an, harlot?" This is the
question! The once faithful city - who during the 1940s
and 1950s experienced the golden years of an evangelistic
thrust which proclaimed the message worldwide - the sanctuary,
the mark of the beast - all! - now declared to be "an
harlot!" How? The answer is simple, and found in
the testimony itself. The Church refused to heed the call
to repentance asked by God even though He sent two messengers
with this call in 1950. The results followed: she first
played the harlot with the Evangelicals, then turned to
the World Council of Churches. When she altered her doctrinal
position to include both the thinking of the Evangelicals
and the WCC, God indicated He was betrayed enough, and
permitted the final sign given by Jesus to be fulfilled.
B -- What
Will the Final Witness Be?
There are those, who, when
confronted with the significance of Christ's prophecy
in Luke 21:24, ask - Does this mean that when Jerusalem
was no longer under Gentile control, probation had closed
for all individuals? The answer is, No! Only the times
of the nations had been fulfilled. Then another question
follows - If the present work is for the Church - "the
for the church" - then how and when will
the final witness be given to the individuals who perhaps
have never heard the truth for this time?
The same night that Jesus
gave the prophecy concerning Jerusalem which would serve
as a sign when the times of the visitation of the nations
were ended, He also told what the final witness would
be. This part of the prophecy is found in Mark's gospel.
It reads: - But
take heed to, yourselves: for they shall deliver you up
to councils; and in the synagogues ye shall be beaten:
and ye shall be brought before rulers and kings for my
sake, for a testimony against them. (Mark 13:9)
The 10th verse is interposed
parenthetically - and it gives the time location, reading:
"And the gospel must first be published among the
nations." When the gospel has been given as a witness
to the nations, their times of visitation are fulfilled,
and the end period begins. After giving this time setting,
Jesus continued the thought of the 9th verse: - But
when they shall lead you, and deliver you up, take no
thought beforehand what ye shall speak, neither do ye
premeditate: but whatsoever shall be given you in that
hour, that speak ye: for it is not ye that speak, but
the Holy Spirit.
For men and women to merely
open their mouths, and the voice of the Holy Spirit is
heard can mean only one thing - they are completely filled
and controlled by the
p 46 -- Holy Spirit.
The final atonement of Jesus will have accomplished its
objective, and the fulness of the latter rain will have
been experienced by the "faithful few" who have
overcome by the blood of the Lamb, and who are now ready
to give their testimony, loving not their lives unto death.
(See Rev. 12:11)
God alone will be exalted
in that day. It will not be men nor institutions which
will be headlined by this experience. Those who bow their
hearts before God in surrender in the closing moments
of human probation as a result of this final witness,
will be known only to God. It is our responsibility now
to understand what it means to be so completely emptied
of self that the Spirit of God will alone appear not only
in our manner of conduct, but be able to take over our
minds and voices. The image of Jesus, who "emptied
Himself" (Phil. 2:7 RV) and who declared, "of
my own self, I can do nothing*' (John 5:30) will be mirrored
in such lives. TOP
In the Adventist Heritage,
Vol. 4, #2 (1977), Elder T. E. Unruh who chaired the SDA-Evangelical
Conferences told how they began and what took place during
these exchanges in 1955 and 1956. He wrote: - I
wrote a letter on November 28, 1949, commending Dr. Donald
Grey Barnhouse for his radio sermons on righteousness
by faith based on the book of Romans. At the time, Dr.
Barnhouse was a popular radio preacher, minister of the
Tenth Presbyterian Church of Philadelphia, Pennsylvania,
author of a number of Evangelical books, and founder and
senior editor of the influential Eternity magazine.
I was president of the East Pennsylvania Conference with
headquarters in Reading.
his reply to my letter, Barnhouse expressed astonishment
that an Adventist clergyman would commend him for preaching
righteousness by faith, since in his opinion it was a
well known fact that Seventh-day Adventists believed in
righteousness by works. He went on to state that since
boyhood he had been familiar with Adventists and their
teachings, and that in his opinion their views about the
nature and work of Christ were Satanic and dangerous.
He concluded by inviting this strange Adventist to have
lunch with him. We did not then get together for lunch,
but did correspond for a time.
Six years later a contact
was made with Unruh by Walter Martin. Unruh tells of this:
the spring of 1955, almost six years after my correspondence
with Barnhouse, I heard from Walter Martin, who had seen
our correspondence and who asked for a face-to-face contact
with representative Seventh-day Adventists. Martin had
written a chapter critical of Adventism in his Rise
of the Cults and now wanted to talk with Adventists
before doing further writing on the subject of our doctrines...
was understood from the outset that Martin, a research
polemicist, had been commissioned to write against Seventh-day
Adventism. Nevertheless, he declared that he wanted direct
access so he could treat Adventists fairly. When I explained
to friends at the Adventist headquarters in Washington,
D.C., they agreed that Martin should be treated fairly,
and provided with the contacts he sought. Martin expressly
asked to meet LeRoy E. Froom. ... Froom suggested the
inclusion of W. E. Read, then field secretary of the General
March 1955, Martin came to Washington for the first meeting
with the Adventists. With him was George E. Cannon, a
professor of theology on the faculty of Nyack, New York,
Unruh in this report tells
what doctrinal positions the Adventist conferees told
the Evangelicals the Church held. He wrote - "We
stated our conviction that the Bible is the inspired Word
of God and the only rule of Adventist faith and practice.
We affirmed our belief in the eternal and complete deity
of Christ, in His sinless life in the incarnation, in
His atoning death on the cross, once for all and all-sufficient,
p 47 -- literal resurrection,
and in His priestly ministry before the Father, applying
the benefits of the atonement completed on the cross.
And, finally, while setting no time, we affirmed our belief
in the imminent premillenial return of Jesus Christ."
Reporting on the same conference,
Barnhouse tells of the doctrine most troublesome to them
and what he and Martin heard the Adventists state concerning
this teaching. Here is his report: - The
final major area of disagreement is over the doctrine
of the "investigative judgment," which is a
doctrine never known in theological history until the
second half of the nineteenth century and which is a doctrine
exclusively held by the Seventh-day Adventists. At the
very beginning of our contacts with the Adventist leaders,
Mr. Martin and I thought that this would be the doctrine
on which it would be impossible to come to any understanding
which would permit our including them among those who
could be counted as Christians believing in the finished
work of Christ. In order to understand this doctrine of
"investigative judgment" it is necessary to
devote a few paragraphs to Adventist history. ...
put it in the words of Hiram Edson (the man in the corn
field who first conceived this peculiar idea), he was
overwhelmed with the conviction "that instead of
our High Priest coming out of the Most Holy of
the heavenly sanctuary to come to earth on the tenth day
of the seventh month at the end of the 2300 days, He for
the first time entered on that day the second
apartment of the sanctuary, and He had a work to perform
in the Most Holy before coming to this earth." It
is to my mind, therefore, nothing more than a human, face-saving
idea! It should also be realized that some uninformed
Seventh-day Adventists took this idea and carried it to
fantastic literal extremes. Mr. Martin and I heard the
Adventist leaders say, flatly, that they repudiate all
such extremes. This they said in no uncertain terms. Further,
they do not believe, as some of their earlier teachers
taught, that Jesus' atoning work was not completed on
Calvary but instead that He is still carrying on a second
ministering work since 1844. This idea is also totally
repudiated. They believe that since His ascension
Christ has been ministering the benefits of the atonement
which He completed on Calvary. ("Are Seventh-day
Adventists Christians?" - Eternity,
Sept., 1956; Emphasis supplied, except underscoring)
full documentation - both the report in Adventist Heritage,
and the reports from the viewpoint of the Evangelicals
in Barnhouse's publication, Eternity, can be found
in the published manuscript - The Seventh-day Adventist
Evangelical Conferences of 1955-1956.]
D -- LaRondelle
and Luke 21:24
Andrews University Press
published as Vol. XIII in the series, "Studies in
Religion," a monograph by Dr. Hans K. LaRondelle
captioned - The Israel of God in Prophecy. One
section - #10 - involves what LaRondelle calls "Problematic
Texts." The last one to be considered is Luke 21:24
with the question asked - "Is Jerusalem no longer
trampled on by the Gentiles since A.D. 1967?" LaRondelle
devoted three pages of discussion to this Scripture -
pp. 164-167 - and never comes to grips with the question.
He first quotes a "dispensational" writer and
the Scofield Reference Bible. This is understandable
since the whole of the monograph is a "continual
dialogue with dispensationalism." (Book Review,
Seminary Studies, Vol. 22, #3, p. 373)
The bottom line in the consideration
of Luke 21:24 emerges as a discussion of the force of
the conjunction, "until" (achri).
LaRondelle stated - "The conjunction 'until' does
not always imply a promise of restoration to a preceding
situation. The precise
p 48 -- meaning of
'until' depends on the context in which it is used."
(p. 166) Then, after
quoting Hendricksen, LaRondelle concludes: "It is
definitely true that the conjunction,
does not contain, in itself, the suggestion of a change
to a previous situation." (p. 167) Four illustrations
from the New Testament are given to illustrate and substantiate
this point - but
none are from Luke or Acts. The conclusion
is then drawn - "The context alone indicates whether
the conjunction 'until' intends to convey the idea of
It seems that the whole
objective of Christ's prophecy is missed. The events in
the history of Jerusalem are being used only as signs
for something else, rather than signalling a change
in the status of Jerusalem or Israel before God. The special
status relationship ended in AD 34, but Jerusalem still
continued to be a sign
for God's "new" Israel to watch. First, the
approach of the Roman armies and their surprise withdrawal
served as a sign
for the Christians to flee the city. Lastly, the return
of Jerusalem to Jewish control - to the same people who
had controlled the city in AD 70, signalled the end of
the days of visitation for the nations of earth. The change
of status indicated by the word, "until" was
in the status of the nations before God, not a "second
chance" for the Jews.
In Luke's gospel and the
book of Acts, the word, achri
occurs 20 times, more times than any other
New Testament writer. Three of these twenty times, achri
is combined with the relative,
hou. Let us note some of these references,
and observe how change is consistently conveyed by the
and what kind of change is indicated: -
1:20 - "And behold
thou [Zacharias] shalt be dumb, and not able to speak,
until the day that these things shall be performed."
17:27 - "They did eat,
they drank, they married wives, they were given in marriage,
until the day that Noe entered the ark, and the
flood came and destroyed them all."
1:1-2 - "The former
treatise have I made, 0 Theophilus, of all things that
Jesus began to do and teach, until the day in
which He was taken up."
3:20-21 - "And He shall
send Jesus Christ which before was preached unto you:
whom the heaven must receive until the times of
restitution of all things."
13:11 - "And now, behold,
the hand of the Lord is upon thee (Elymas], and thou shalt
be blind, not seeing the sun for (achri) a season."
20:11 - "When he [Paul]
therefore was come up again, and had broken bread, and
eaten, and talked a long while, even till the break
of day, so he departed."
In both places in the book
of Acts where achri
is combined with the relative, hou,
a change is also indicated. In Acts 7:17-18, a change
is noted in the favor of the Egyptian king toward the
Israelites from previous Pharaohs. In Acts 27:32-33, Paul
is pictured as urging those who have been fasting to eat
bread, and this "while (achri
hou) the day was coming on" - or until
the break of day. Thus the use of the same idiom in Luke
21:24 indicates a change - a change in the control of
the city back to the control as in AD 70, not in its status
before God. This change in the control of Jerusalem, however,
a change in the status of the nations before God.
is so caught up in his dialogue with "dispensationalism"
that he is looking at Luke 21:24 only as it is taught
by the various schools of dispensational thought, thus
missing the whole import of what Jesus is saying by this
sign. It may well be that many, aware of the evangelical-dispensational
teaching regarding Jerusalem, find it difficult to separate
the rubbish of error from the prophetic truth Jesus is
seeking to convey in Luke 21:24.
p 49 --
APPENDIX E -- Historical
When one really perceives
that the prophetic utterances of Jesus have significance
for His followers, then the historical parallel between
events in secular history and the events in the history
of the Seventh-day Adventist Church speaks with force.
When one understands that "the most solemn truths
to mortals were given to the Seventh-day Adventist Church
(9T:19); and that the Church "is to be weighed"
in "the balances of the sanctuary" regarding
"the work entrusted
to her" (8T:247), this historical parallel
becomes terrifyingly significant.
||SDA Church History
||The Lambeth Conference
of Bishops of the Anglican Church adopts four principles
as the basis for church unity. This became known
as the Lambeth Quadrilateral. (This was the first
step that led to the Faith and Order Movement and
then ultimately to the World Council of Churches)
||The Minneapolis General
Conference session and the Message of' Righteousness
by Faith. (This was to have been the beginning of
"the loud cry" and the sounding of the
angel of Revelation 18. (R&H, Nov. 22,
||Jewish State proposed;
first Zionist Congress in Basel, Switzerland.
||God revealed how He
viewed the Church's reaction to the 1888 Message:
"All the universe of heaven witnessed the disgraceful
treatment of Jesus Christ, represented by the Holy
Spirit. Had Christ been before them, they would
have treated Him in a manner similar to that which
the Jews treated Christ." Jan. 16, 1896 (Series
A,.#6, p. 20)
||Letter to P. T. Magan
- "We may have to remain here in this world
because of insubordination many more years as did
the children of Israel."
||God's evaluation and
counsel following the General Conference session
in Oakland, California - "Unless the church,
now being leavened with her own backsliding,
shall repent and be converted..." (8T:250)
||First World Conference
on Faith & Order.
||- "Mussolini and
Gasparri Sign Historic Roman Pact" "Heal
Wound of Many Years" (Headlines of San Francisco
Chronicle, Feb. 12)
||New Statement of Beliefs
placed in SDA Yearbook. Omitted statement
on purpose of prophecy and phrase designating the
Papacy as the "man of sin."
State of Israel created in Palestine;
World Council of Churches formed.
||Two Missionaries to
Africa give God's call for Denominational Repentance.
Fundamental Beliefs denied and compromised.
Questions on Doctrine published
|Israeli armies take
Old Jerusalem and restore Jewish sovereignty.
professor appointed to the Faith and Order Commission
of the World
Council of Churches; major entry into the Wall Street
Stock Market; Liberal element in the
Church gains recognition and functions as Association
of Adventist Forums publishing Spectrum.
The closing period of the
"Times of the Gentiles (Nations)" begins. Could
be compared to "the last week" of the 70 weeks
of Daniel 9 in the history of the Jewish Church.
||Movement of Destiny
published with official blessing of both Robert
H. Pierson and Neal C. Wilson.
||A gold medallion -
a symbol of the SDA Church placed in the hands of
Pope Paul VI by B. B. Beach.
||Pope welcomed to the
White House with "hand-clasp" by President
Jimmy Carter (October 6)
||Annual Council (October
9-17) approves an Andrews University prepared Statement
Beliefs and recommends it to the General Conference
to convene at Dallas, Texas, in 1980.
||The Knesset of Israel
voted to move the seat of government from Tel Aviv
to Jerusalem. (July 30)
in Dallas voted new (apostate) Statement of Beliefs.
The closing period of the
"Times of the Gentiles (Nations)" ended with
the government of Israel fully functioning from Jerusalem.
The apostasy of the Church in its official renunciation
of the trust bestowed upon her was complete. The hour
and the end had come. TOP
1 -- OUR
FIRM FOUNDATION -- IMMINENCE OF CHRIST'S SECOND
COMING -- p.231 --
2 -- 20th Century Bible Course -- Lesson
5 -- TIME RUNNING OUT -- SCRIPTURE READING: MATTHEW 24
(NT 25, 26 [18, 19]) --
3 -- "KNOWING THE
TIME" -- CHRIST OF THE REVELATION -- p.71, 72
4a -- Myers' Finance
& Energy -- July 4, 1974, POBox 5531, Station
A, Calgary, Alberta, Canada T2H 1X9 -- LET THE TRUTH BE
TOLD -- Gold vs. Paper - Not a Battle - But a War --
4b -- Consumer Price Index - Base Period 1967 = 100
- Source: Dept. of Labor -- Newsweek June 19, 1978,
p. 21 --
5 -- "The Coming King" by James Edson White
-- Pacific Press Publishing Company, Oakland Cal.,
San Francisco, New York, Kansas City, 1898, p. 98 --
6 -- The Pope in America --
is the event shown from the internet: Text and logo found
Picture found at: http://www.usnews.com/usnews/news/articles/060716/16carter_eye.htm.
Oct. 15, 1979
It Was "Woo-hoo-woo" -- And a guitar,
a white rosary, a quilting bee, an offering of zucchini
... on the White House lawn: "God blessed America
by sending you to us." ...
brilliant sunlight on the North Lawn, a President welcomes
a Pope to the White House for the first time.
7a -- UNITED
NATIONS - SECURITY C0UNCIL, Distr. GENERAL- s/14032,
30 June 1980 - ORIGINAL: ENGLISH/FRENCH -- NOTE BY
THE PRESIDENT OF THE SECURITY COUNCIL -- s/14032, English,
Annex I, Page 1 --
7b -- Same as 7a -- Page 3 --
8 -- APPENDIX
II -- Letter to: The President,
Camp David, Thurmont, Maryland, 17 September 1978 - From:
Menachem Begin -- AND APPENDIX
III -- BASIC LAW: JERUSALEM, CAPITAL OF ISRAEL, 5740-1980
- July 30, 1980 --
9 -- L'OSSERVATORE
ROMANO - Weekly Edition, Page 6 - 30 April 1984 -- APOSTOLIC
LETTER OF JOHN PAUL II -- REDEMPTIONIS ANNO -- JOHN
PAUL II, SUPREME PONTIFF, APOSTOLIC LETTER TO THE BISHOPS,
PRIESTS, RELIGIOUS FAMILIES AND FAITHFUL ON THE CITY OF
JERUSALEM, THE SACRED PATRIMONY OF ALL BELIEVERS, AND
THE DESIRED MEETING PLACE OF PEACE FOR THE PEOPLES OF
THE MIDDLE EAST --
10 -- Letter
to: Mr. M. Ireland, Box 105 Steiner
Road, Valencia, Pa. 16059 USA - From:
159, ROUTE DE FERNEY, 1211 GENEVA 20,TELEPHONE:
(022) 333400, TELEX: 23423 OIK CH, CABLE: OIKOUMENE GENI
-- WORLD COUNCIL OF CHURCHES, PROGRAMME UNIT ON
FAITH AND WITNESS, Commission on Faith and Order -- GPM/aw,
27th March, 1974 - Gerald F. Moede. --