to the Churches
1 of 2
M. L. Andreasen
3 -- THE
INCARNATION - Was Christ Exempt?
4 -- The word incarnation derives from the two Latin
words, in carnis, which mean "in flesh"
or "in the flesh." As a theological term, it denotes
"the taking on of the human form and nature by Jesus,
conceived of as the Son of God." In this sense John
uses the word when he says, "Hereby know ye the Spirit
of God: Every spirit that confesseth that Jesus Christ is
come in the flesh is of God. And every spirit that confesseth
not that Jesus Christ is come in the flesh is not of God."
1 John 4:2, 3. This makes belief in the incarnation a test
of discipleship, though doubtless more is meant than a mere
belief in the historical appearance of Christ.
coming into the world of a new life - the birth of a babe
- is in itself a miracle. Infinitely more so must be the
incarnation of the very Son of God. It will ever remain
a mystery beyond human comprehension. All man can do is
accept it as a part of the plan of redemption which has
been gradually revealed since the fall of man in the garden.
reasons which we cannot fully fathom, God permitted sin.
In doing so, however, He also provided a remedy. This remedy
comprises the plan of redemption and is bound up with the
incarnation, the death, and the resurrection of the Son
of God. It cannot be conceived that God did not know what
creation would cost Him; and the 'council of peace' which
decided the matter must have included provisions for every
foreseen contingency. Paul calls this plan "God's wisdom
in a mystery, even the wisdom that hath been hidden, which
God foreordained before the worlds unto our glory."
1 Corinthians 2:7.
phrase "before the worlds" means before there
was creation of any kind. Thus the plan of salvation was
not an afterthought. It was "foreordained."Even
when Lucifer sinned, the plan was not fully revealed, but
was "kept in silence through times eternal." Romans
16:25 A.R.V. For this God gives no reason. Paul informs
us "that by revelation He
5 -- (God) made known unto me the mystery . . . the
mystery of Christ which in other ages was not made known
unto the sons of men, as it is now revealed unto his holy
apostles and prophets by the Spirit." Ephesians 3:3-5.
are two words in the epistle to the Hebrews which are of
interest in this connection. They are "became"
in verse ten of chapter two, and "behoved" in
verse seventeen of the same chapter.The Greek word for became
is prepo, and is defined as "suitable, proper,
fit, right, comely." Paul, whom we believe to be the
author of Hebrews, is very bold when he thus presumes to
attribute motive to God and declares that it is fit and
right for God to make Christ "perfect through suffering,"
Hebrews 2:10. He considers it "comely" of God
to do this; that is, He approves of it. In judging God,
he emulates Abraham who was even bolder than Paul. Misunderstanding
what God intended to do, Abraham counseled God not to do
it. Said he, "Wilt thou also destroy the righteous
with the wicked?. . . That be far from thee to do after
this manner, to slay the righteous with the wicked. . .
That be far from thee. Shall not the judge of all the earth
do right?" Genesis 18:23, 25.
Moses also essayed to admonish God and instruct Him. When
Israel danced about the golden calf, God said to Moses,
"Let me alone that my wrath may wax hot against them
and that I may consume them." Exodus 32:10. Moses attempted
to pacify God and said, "Lord, why doth thy wrath wax
hot against thy people? . . . Turn from thy fierce wrath
and repent of this evil against thy people." Exodus
32:11, 12. "And the Lord repented of the evil which
He thought to do unto His people." Verse 14.
readily see that in this interesting episode God was merely
testing Abraham, and giving him an opportunity to plead
for the people. But we also note that this illustrates God's
willingness to talk over matters with His saints; yes, and
with those who are not saints. His invitation to mankind
is, "Come now, arid let us reason together." Isaiah
6 -- God is anxious to communicate with His people.
Neither Abraham nor Moses was rebuked for his boldness.
other word to which we would call attention is behoved.
Speaking of Christ, Paul says, "In all things it behaved
him to be made like unto his brethren, that he might be
a merciful and faithful high priest in things pertaining
to God, to make reconciliation for the sins of the people."
2:17. While became in verse 10 is a mild word, behoved
in verse 17 (ophilo in Greek) is a strong word and
is defined "under obligation," "ought,"
"indebted," "duty," "owe."
If Christ is to be a merciful and faithful high priest,
Paul says it behoves Him "in all things" to be
like His brethren. This is obligatory. It is a duty He owes
and must not avoid. He cannot make reconciliation for men
unless He takes His place with them and in all things becomes
like them. It is not a question of choice. He should,
He must, He ought to, He is under obligation
to, He owes it. Unless He has to struggle with the
same temptations men do, He cannot sympathize with them.
One who has never been hungry, who has never been weak and
sick, who has never struggled with temptations, is unable
fully to sympathize with those who are thus afflicted.
For this reason it is necessary for Christ in all things
to become like His brethren. If He is to be touched with
the feeling of our infirmities, He must Himself be "compassed
with infirmity." Hebrews 4:15; 5:2. Therefore, if men
are afflicted, He also must be afflicted "in all their
affliction." Isaiah 63:9. Christ Himself testifies:
"I was not rebellious, neither turned away back. I
gave my back to the smiters, and my cheeks to them that
plucked off the hair: I hid not my face from shame and spitting."
Isaiah 50:5, 6. He "Himself took our infirmities, and
bare our sicknesses." Mattheww 8:17. In nothing Christ
spared Himself. He did not ask to be exempt from any trial
or suffering of man; and God did not exempt Him.
These experiences were all necessary if Christ was to be
a merciful high priest. Now, He can sympathize with
7 -- every child of humanity; for He knows hunger by
actual experience and sickness and weakness and temptation
and sorrow and affliction and pain and feeling forsaken
of God and man. He has been "tempted in all
points like as we are, yet without sin." Hebrews 4:15.
It is Christ's partaking of men's afflictions and weaknesses
which enables Him to be the sympathizing Saviour that He
these reflections in mind, we read with astonishment and
perplexity, mingled with sorrow, the false statement in
"Questions on Doctrine," P. 383 that Christ was
"exempt from the inherited passions and pollutions
that corrupt the natural descendants of Adam." To appreciate
the import of this assertion, we need to define "exempt"
College Standard Dictionary defines exempt: "to
free or excuse from some burdensome obligation; free, clear
or excuse from some restriction or burden." Webster's
New World Dictionary, College Edition defines exempt:
"to take out, deliver, set free as from a rule which
others must observe; excuse, release...freed from a
rule, obligation, etc., which binds others; excused,
released. . . exemption implies a release from some obligation
or legal requirement, especially when others are not
is defined: "originally suffering or agony...any of
the emotions as hate, grief, love, fear, joy; the agony
and sufferings of Jesus during the crucifixion or during
the period following the Last Supper. Passion usually implies
a strong emotion that has an overpower.ng or compelling
effect." Passion is an inclusive word. While originally
it has reference to sorrow, suffering, agony, it is not
confined to these meanings nor to passions of the flesh
only, but includes all man's emotions as mentioned above,
as well as anger, sorrow, hunger, pity; it includes, in
fact, all temptations that incite men to action. To take
these emotions away from a man, to exempt him from all temptation,
results in a creature less than a man, a kind of no-man,
a shadow man, a non-entity, which Markham calls.
8 -- a "brother to the ox." Temptations are
the character-building ingredients of life for good or ill,
as man re-acts to them.
Christ was exempt from the passions of mankind, He was different
from other men, none of whom is so exempt. Such teaching
is tragic, and completely contrary to what Seventh-day Adventists
have always taught and believed. Christ came as a man among
men, asking no favors and receiving no special consideration.
According to the terms of the covenant He was not to receive
any help from God not available to any other man. This was
a necessary condition if His demonstration was to be of
any value and His work acceptable. The least deviation from
this rule would invalidate the experiment, nullify the agreement,
void the covenant, and effectively destroy all hope for
contention has always been that God is unjust in requiring
men to keep the law, and doubly unjust in punishing them
for not doing what cannot be done, and what no one has ever
done. His claim is that God ought at least to make a demonstration
to show that it can be done, and done under the same
conditions to which men are subject. Noah, Job, Abraham,
David - all were good men, but all failed to come up to
God's high standard. "All men have sinned," says
Paul. Romans 3:23.
was not moved by Satan's challenge; for long before, even
from eternity, God had decided upon His course of action.
Accordingly, when the time came, God sent "his own
son, in the likeness of sinful flesh and for sin, and condemned
sin in the flesh." Romans 8:3. Christ did not condone
sin in the flesh; He condemned it, and in so doing
upheld the power and authority of the law. By dying on the
cross He further enforced the law by paying the penalty
required for its transgression, and upheld the infliction
of its penalty by paying its demand, He was now in position
to forgive without being accused of ignoring the law or
setting it aside.
it became evident that God intended to send His Son and
in Him demonstrate that man can keep the law, Satan knew
that this would constitute the crisis, and that he must
9 -- overcome Christ or perish. One thing greatly concerned
him; Would Christ come to this earth as a man with the limitations,
weaknesses and infirmities which men had brought upon themselves
because of excesses? if so, Satan believed he might overcome
Him. If God should exempt Him from the
passions that corrupt the natural descendants of Adam, he
could claim that God played favorites, and the test was
invalid. In the following quotations we have God's answer;
permitted His son to come, a helpless babe, subject to the
weakness of humanity. He permitted Him to meet life's perils
in common with every human soul, to fight the battle as
every child of humanity must fight it, at the risk of failure
and eternal loss." The Desire of Ages, p. 49"
claim that it was impossible for Christ to be overcome by
temptation. Then He could not have been placed in Adam's
position . . . our Savior took humanity with all its liabilities.
He took the nature of man with the possibility of yielding
to temptation." The Desire of Ages, p. 117
temptations to which Christ was subject were a terrible
reality. As a free agent he was placed on probation with
liberty to yield to Satan's temptations and work at cross
purposes with God. If this were not so, if it had not been
possible for Him to fall, He could not have been tempted
in all points as the human family is tempted. The Youth's
Instructor, Oct. 26,1899.
Adam was assailed by the tempter, none of the effects of
sin was upon him. He stood in the strength of perfect manhood,
possessing the full vigor of mind and body. ..It was not
thus with Jesus when He entered the wilderness to cope with
Satan. For four thousand years the race had been decreasing
in physical strength, in mental power, in moral worth; and
Christ took upon Him the infirmities of degenerate humanity.
Only thus could He rescue man from the lowest depth
of his degradation." The Desire of Ages, p.
"vanquished Satan in the same nature over which Satan
obtained the victory. The enemy was overcome by Christ in
His human nature. The power of the Savior's Godhead was
hiddenHe overcame in human nature relying upon God for power.
This is the privilege of all." The Youth's Instructor,
April 25, 1901.
have been coming in to me, affirming that Christ could
not have had the same nature as man, for if he had, He would
have fallen under similar temptations, If he did not have
man's nature, He could not be our example, If he was not
a partaker of our nature, He could not have been tempted
as man has been, If it were not possible for Him to yield
to temptations, He could not be our helper. It was a
solemn reality that Christ came to fight the battle as man,
in man's behalf. His temptation and victory tell us that
humanity must copy the Pattern; men
must become a
partaker of the divine nature." Review, February
bore the sins and infirmities of the race as they existed
when he came to the earth to help man. ...He took human
nature, and bore the infirmities of the degenerate race."
The Temptations of Christ, pp. 30,31.
If Christ had been exempt from passions, He would have been
unable to understand or help mankind. It, therefore, bahoved
Him " in ail things to be made like unto his brethren,
that he might be a merciful and faithful high priest . .
. for in that he himself hath suffered, being tempted, he
is able to succor them that are tempted." Hebrews
2:17, 18. A Savior who has never been tempted, never has
had to battle with passions, who has never "offered
up prayers and supplications with strong crying and tears
unto him who was able to save him from death," who
"though he were a son" never learned obedience
by the things He suffered, but was "exempt" from
the very things that a true Savior must experience: such
a savior is what this new theology offers us. It is not
the kind of Savior I need, nor the world. One who has never
struggled with passions can have no understanding of their
power, nor has he ever had the joy of overcoming them. If
God extended special favors and exemptions to Christ, in
that very act He disqualified Him for His work. There can
be no heresy more harmful than that here discussed. It takes
away the Savior I have known and substitutes for Him a weak
personality, not considered by God capable of resisting
and conquering the passions which He asks men to overcome.
It is, of course, patent to all, that no one can claim to
believe the Testimonies and also believe in the new
theology that Christ was exempt from human passions. It
is one thing or the other. The denomination is now called
upon to decide. To accept the teaching of Questions
on Doctrine necessitates giving up faith in the Gift
God has given this people.
It may interest the reader to know how these new doctrines
came to be accepted by the leaders, and how they came to
be included in Questions on Doctrine, and thus receive
11 -- The question of the nature of Christ while in
the flesh is one of the foundation pillars of Christianity.
On this doctrine hangs the salvation of man. The apostle
John makes it a deciding factor by saying, "Every spirit
that confesseth that Jesus Christ is come in the flesh,
is of God. And every spirit that confesseth not that Jesus
Christ is come in the flesh, is not of God." 1 John
In what kind of flesh did Jesus come to this earth? We repeat
a quotation which we have given above: "Christ took
upon Him the infirmities of degenerate humanity. Only thus
could He rescue man from the lowest depth of his degradation."
The Desire of Ages, p. 117.
as Christ placed Himself on the level of the humanity He
had come to save, could He demonstrate to men how to overcome
their infirmities and passions. If the men with whom He
associated had understood that He was exempt from
the passions with which they had to battle, His influence
would immediately have been destroyed and He would be reckoned
a deceiver. His pronouncement, "I have overcome the
world," (John 16:33) would be accepted as a dishonest
boast; for without passions He had nothing to overcome.
His promise that "to him that overcometh will I grant
to sit with me in my throne, even as I also overcame
and am set down with my Father in his throne," (Revelation
3:21) would be met by the claim that if God would exempt
them from passions, they also could do what Christ had
God exempted Christ from the passions that corrupt men,
is the acme of all heresy. It is destruction of all true
religion and completely nullifies the plan of redemption,
and makes God a deceiver and Christ His accomplice. Great
responsibility rests upon those who teach such false doctrine
to the destruction of souls. The truth, of course, is that
God "spared not his own Son, but delivered him up for
us" (Romans 8:32); rather, because His nature was sensitive
to the least slight or disrespect or contempt, His tests
were harder and His temptations stronger than any we have
to endure. He resisted "even unto blood." No,
God did not spare or exempt Him. In His agony He "offered
up prayers and supplicatians with strong crying and tears
unto Him that was able to
12 -- save
Him from death, and was heard in that he feared." Hebrews
5:7. "Though he were a son, yet learned he obedience
by the things which he suffered." Verse 8.
view of all this, we repeat the question, how did this God-dishonoring
doctrine find its way into this denomination? Was it the
result of close and prayerful study by compentant men over
a series of years, and were the final conclusions submitted
to the denomination in public representative meetings, advertised
beforehand in the Review giving the details of what
changes were contemplated, as the denomination has voted
as proper procedure? None of these things were done. An
anonymous book appeared, and men were judged and the brakes
tightened on anyone who objected.
is the story of how these new doctrines found their way
into the denomination as reported by Dr. Donald Grey Barnhouse,
editor of the religious journal, Eternity, in September,
1956, issue of his magazine, later issued as a copyrighted
article entitled "Are Seventh-day Adventists Christians?"
With permission we quote from this article. We may inject
that Dr. Barnhouse advises us that the entire content of
the article was submitted to the Adventist brethren for
approval before publication. The fact that this report has
been in print for nearly three years and no correction or
protest has been forthcoming from our leaders would strongly
argue that they accept the truthfulness of the account.
Barnhouse reports that "a little less than two years
ago it was decided that Mr. Martin should undertake research
in connection with Seventh-day Adventism." Mr. Walter
R. Martin was at that time a candidate for degree of Doctor
of Philosophy in New York University and also connected
with the editorial staff of Eternity. Wishing to
get firsthand and reliable information, Mr. Martin went
to Washington to the Adventist headquarters where he got
in touch with some of the leaders. "The response was
immediate and enthusiastic."
Martin "immediately...perceived that the Adventists
were strenuously denying certain doctrinal positions which
had been attributed to them.
13 -- Chief among these were the question of the mark
of the beast, and the nature of Christ while in the flesh.
Mr. Martin "pointed out to them that in their bookstore
adjoining the building in which these meetings were taking
place, a certain volume published by them and written by
one of their
ministers categorically stated the contrary to what they
were now asserting. The leaders sent for the book, discovered
that Mr. Martin was correct, and immediately brought this
fact to the attention of the General Conference officers,
that the situation might be remedied and such publications
concerned particularly the doctrine of the mark of the beast,
one of the fundamental doctrines of the Adventist church
held from near its beginning. When the leaders discovered
that Mr. Martin was correct, they suggested to the officers
that the situation be "remedied and such publications
be corrected." This was done. We are not informed which
publications were so "remedied and corrected,"
nor if the authors were notified before the changes were
made; nor if the duly
appointed book committee was consulted; nor if the book
editors or the publishing house were agreeable to the changes.
do know, however, that in the Sabbath school lessons for
second quarter of 1958, which dealt with the book of Revelation,
chapter by chapter, the thirteenth chapter which discusses
the mark of the beast was entirely omitted. Chapter 12
was there, so was chapter 14, but there was no chapter 13.
The Sabbath school lessons had evidently been "remedied
It is certainly anomalous when a minister of another denomination
has enough influence with our leaders to have them correct
our theology, effect a change in the teaching of the
denomination on a most vital doctrine of the church, and
even invade the Sabbath schools of the world and withhold
from them the
important lessons of Revelation 13. For our leaders to accept
this is tantamount to an abdication of their leadership.
14 -- But this is not all. Dr. Barnhouse reports that
the same procedure was repeated regarding the nature of
Christ while in the flesh, the subject with which we have
been here dealing. Our leaders assured Mr. Martin that "the
majority of the denomination has always held (the nature
of Christ while in the flesh) to be sinless, holy, and perfect,
despite the fact that certain of their writers have occasionally
gotten into print with contrary views completely repugnant
to the church at large."
our leaders told Mr. Martin this, they told the greatest
untruth ever. For the denomination has never held any other
view than that expressed by Mrs. White in the quotations
used in this article. We challenge our leaders, or anybody,
to produce proof of their assertion. How grossly untrue
is the statement that certain writers got into print with
views "completely repugnant to the church at large."
Mrs. White was one of those writers who "got into print."
Hear also what our standard book, Bible Readings for
the Home Circle, sold to the public by the millions,
has to say on the subject. I have before me two copies,
one printed by the Pacific Press in 1916, the other by the
Southern Publishing house in 1944. They both read alike.
Here is the accepted teaching by the denomination:
His humanity Christ partook of our sinful, fallen nature.
If not, then, He was not made 'like unto His brethren,'
was not 'in all points tempted like as we are,' did not
overcome as we have to overcome, and is not, therefore,
the complete and perfect Savior man needs and must have
to be saved. The idea that Christ was born of an immaculate
or sinless mother(Protestants do not claim this for the
virgin Mary), inherited no tendencies to sin, and for this
reason did not sin, removes Him from the realm of a fallen
world, and from the very place where help is needed. On
His human side, Christ inherited just what every child of
Adam inherits - a sinful, fallen nature. On the divine side,
from His very conception He was begotten and born of the
Spirit. And this was done to place mankind on vantage-ground,
and to demonstrate that in the same way every one who is
'born of the Spirit' may gain like victories over sin in
his own sinful flesh. Thus each one is to overcome as Christ
overcame (Revelation 3:21). Without this birth there can
be no victory over temptation, and no salvation from sin
(John 3:3-7)." Page 21.
15 -- In explanation of how there writers "got
into print" with their views, our leaders told Mr.
Martin that "they had among their number certain members
of their 'lunatic fringe,' even as there are similar wild-eyed
irresponsibles in every field of fundamental Christianity."
I think this is going too far. Mrs. White did not belong
to the "lunatic fringe" who got into print, nor
did the authors of Bible Readings. Our leaders should
make a most humble apology to the denomination for such
a slur upon their members. It is almost unbelievable that
they should ever have made such statements. But the accusation
has been in print nearly three years, and there has been
no protest of any kind. I am humiliated that such accusations
should have been made, and even more so that our leaders
are completely callous in their attitude toward them.
That the reader may see for himself the original report
of Dr. Barnhouse, I append a copy of the reprint, "Are
Seventh-day Adventists Christians?" This is not the
report in full, but only that part which relates to the
questions here discussed. Later I shall present other extracts.
little less than two years ago it was decided that Mr. Martin
should undertake research in connection with Seventh-day
Adventism. We got into touch with the Adventists saying
that we wished to treat them fairly and would appreciate
the opportunity of interviewing some of their leaders. The
response was immediate and enthusiastic.
Martin went to Takoma Park, Washington, D.C., the headquarters
of the Seventh-day Adventist movement. At first the two
groups looked upon each other with great suspicion. Mr.
Martin had read a vast quantity of Adventist literature
and presented them with a series of approximately forty
questions concerning their theological position. On a second
visit he was presented with scores of pages of detailed
theological answers to his questions. Immediately it was
perceived that the Adventists were strenuously denying certain
doctrinal positions which have been previously attributed
to them. As Mr. Martin read their answers he came, for example,
upon a statement that they repudiated absolutely the thought
that seventh-day Sabbath keeping was a basis for salvation
and a denial of any teaching that the keeping of the first
day of the week is as yet considered to be the receiving
of the anti-Christian , 'mark of the beast.' He pointed
out to them that in their book store adjoining the building
in which these meetings were taking place a certain volume
published by them and written by one of their ministers
categorically stated the contrary to what they were now
16 -- ing.
The leaders sent for the book, discovered that Mr. Martin
was correct, and immediately brought this fact to the attention
of the General Conference Officers, that this situation
might be remedied and such publications be corrected. This
same procedure was repeated regarding the nature of Christ
while in the flesh which the majority of the denomination
has always held to be sinless, holy, and perfect despite
the fact that certain of their writers have occasionally
gotten into print with contrary views completely repugnant
to the Church at large. They further explained to Mr. Martin
that they had among their number certain members of their
'lunatic fringe' even as there are similar wild-eyed irresponsibles
in every field of fundamental Christianity. This action
of the Seventh-day Adventists was indicative of similar
steps that were taken subsequently.
book on Seventh-day Adventism will appear in print within
a few months. It will carry a foreword by responsible leaders
of the Seventh-day Adventist church to the effect that they
have not been misquoted in the volume and that the areas
of agreement and disagreement as set forth by Mr. Martin
are accurate from their point of view as well as from our
evangelical point of view. All of Mr. Martin's references
to a new Adventist volume on their doctrines will be from
the page proof of their book, which will appear in print
simultaneously with his work. Henceforth any fair critticism
of the Adventist movement must refer to these simultaneous
position of the Adventists seems to some of us in certain
cases to be a new position; to them it may be merely the
position of the majority group of sane leadership which
is determined to put the brakes on any members who seek
to hold views divergent from that of the responsible leadership
of the denomination.
avoid charges that have been brought against them by evangelicals,
Adventists have already worked out arrangements that the
Voice of Prophecy radio program and the "Signs of the
Times," their largest paper, be identified as presentations
of the Seventh-day Adventist church."
closing this paper, I wish to re-emphasize certain salient
Questions on Doctrine, page 383, states that Christ
was exempt. The Spirit of Prophecy makes clear that Christ
was not exempt from the temptations and passions
that afflict men. Whoever accepts the new theology must
reject the Testimonies. There is no other choice.
Mr. Martin was instrumental in having our teaching
on the mark of the beast and the nature of Christ
in the flesh changed. Similar changes were made in other
books, but we are not informed what those changes are.
Our leaders have promised not to proselytize. This effectively
will stop our work for the world. And we have promised to
report to Mr. Martin those who transgress.
We have been threatened to have the brakes applied
to such as fail to believe and follow the leaders. Such
are characterized as "wild-eyed irresiponsibles"
and are said to constitute the "lunatic fringe."
We are appalled to learn that in some way these evangelical
clergymen have had enough influence with our leaders to
cause the Voice of Prophecy and the Signs of the
Times to trim their sails to "avoid charges that
have been brought against them by evangelicals." This
is terrifying news. These organs are instruments of God,
and it is unbelievable that the leaders should permit any
outside influence to affect them. In this a great sin against
the denomination has been committed that can be blotted
out only by deep repentance of the guilty parties, or in
lieu of this, that the men concerned quietly resign from
members are largely unaware of the conditions existing,
and every effort is being made to keep them in ignorance.
Orders have been issued to keep everything secret, and it
will be noted that even at the late General Conference session
no report was given of our leaders' trafficking with the
evangelicals and making alliances with them. Our officials
are playing with fire, and the resulting conflagration will
fulfill the prediction that the coming Omega "will
be of a most startling nature."
times I have asked for a hearing, and I have been promised
one, but only on the condition that I meet privately with
certain men, and that no record be given me of the proceedings.
I have asked for a public hearing, or if it is to be a private
one, that a tape recording be made, and that I be given
a copy. This has been denied me. As I cannot have
18 -- such a hearing, I am writing these messages which
contain, and will contain, what I would have said at such
a hearing. Can the reader surmise the reason why the officers
do not want the hearing I ask?
I am a Seventh-day Adventist, and I love this message that
I have preached for so long. I grieve deeply as I see the
foundation pillars being destroyed, the blessed truths that
have made us what we are abandoned.
The next letter will be sent only to those who order it,
so send name and address. Extra copies of this or subsequent
letters may be had at ten cents each.
am thankful to be in good health and wish the blessing of
the Lord may be with each reader. We have come to strenuous
times, and it behooves each to keep close to God in these
perilous times. The Lord be with you.
M. L. Andreasen - TOP
p 19 -- SERIES A -
NO. 2 - ATTEMPTED TAMPERING
p 20 -- Early in the summer of 1957 1 had placed
in my hands, providentially I believe, a copy of the minutes
of the White Board of Trustees for May of that year. For
those who are not familiar with this board, I may state
that it is a small committee appointed to have in trust
the large volume of letters, manuscripts, and books left
by the late Mrs. E. G. White. In counsel with the officers
of the denomination, the board decides who is to have access
to the material, and to what extent and for what purpose;
what is to be published and what is not; and what material
is not to be made available at all.
of the work of the committee consists in examining and editing
these writings and recommending for publication such matter
as appears to be of permanent value. This work is of great
importance to the church, for only that which is released
by the board sees the light of day. During her lifetime
Mrs. White herself did much of the work of selecting and
editing, and in all cases she had the oversight of what
was done. All knew that whatever was published was under
her supervision and that it had her approval. The board
now has taken over this work.
MEN AND THE COMMITTEE
to the White minutes, it was on the first day of May, 1957,
that two men, members of the committee which had been appointed
to write the book that came to be known as Questions
on Doctrine, were invited by the board to meet with
them to discuss a question that had received some consideration
at a meeting the previous January. It concerned statements
made by Mrs. White in regard to the atonement now in progress
in the sanctuary above. This conception did not agree with
the conclusions reached by the leaders of the denomination
in counsel with the evangelicals. To understand this fully,
and its importance, it is necessary to review some history.
21 -- The Adventist leaders had for some time been in
contact with two ministers of another faith, evangelicals,
Dr. Barnhouse and Mr. Martin, respectively editor and an
assistant editor of the religious journal Eternity,
published in Philadelphia, and had discussed with them various
of our doctrines. In these conversations, as in the numerous
letters that passed between them, the evangelicals had raised
serious objections to some of our beliefs. The question
of greatest importance was whether Adventists could be considered
Christians while holding such views as the doctrine of the
sanctuary; the 2300 days; the date 1844; the investigative
judgment; and Christ's atoning work in the sanctuary in
heaven since 1844. Our men expressed the desire that the
Adventist church be reckoned as one of the regular Protestant
churches, a Christian church, not a sect.
two groups spent "hundreds of hours" studying,
and wrote many hundreds of pages. The evangelicals visited
our headquarters in Takoma Park, and our men visited Philadelphia
and were guests of Dr. Barnhouse in his comfortable home.
From time to time other men were called into consultation
on such matters as the Voice of Prophecy and our
periodicals, all with a view of ascertaining what stood
in the way of our being recognized as a Christian denomination.
long and protracted discussions, the two parties came at
last to a working agreement, and though the evangelicals
still objected to a number of our doctrines, they were willing
to recognize us as Christians. We would need to make some
changes in some of our books in regard to the"mark
of beast" and, also, "regarding the nature of
Christ while in the flesh." Eternity, September,
1956. This was brought to the "attention of the General
Conference officers, that the situation might be remedied
and such publications might be corrected." The
corrections were made, and "this action of the Seventh-day
Adventists was indicative of similar steps that were
taken subseauently." Ibid. We are not informed
what other books were "remedied and corrected."
The evangelicals published a report of their conferences
with the Adventists in Eternity from which the above
quotations are taken. Dr. Barnhouse states that they took
the precaution to submit
22 -- their manuscript to the Adventists so that no
misstatement or error might occur. The Adventists published
no report. Even at the General Conference session last year,
the matter was not discussed. Only a few knew that there
had been any conferences with the evangelicals. There were
rumors that the Adventist leaders had been in conference
with the evangelicals, but that was considered by some only
as hearsay. The few who did know, kept their counsel.
There seemed to be a conspiracy of secrecy.
this day we do not know, and are not supposed to know, who
carried on the conferences with the evangelicals. We do
not know, and are not supposed to know, who wrote Questions
on Doctrine, Diligent inquiry produced no result. We
do not know, and are not supposed to know, just what changes
were made, and in what books, concerning the mark of the
beast and the nature of Christ while in the flesh. We do
not know who authorized the omission of the thirteenth chapter
in our Sabbath school lessons for the second quarter of
1958, which deals with the mark of the beast. Dr. Barnhouse
reports that to "avoid charges brought against them
by the evangelicals," the Adventists "worked out
arrangements" that concerned the Voice of Prophecy
and the Signs of tha Times. What was "worked
out" we do not know and are not told. Should we not
have a detailed report? We, of course, also wonder how it
came to pass that ministers of another denomination had
any voice or any say whatsoever in how we conduct our work.
Have our leaders abdicated? How is it that they consult
the evangelicals and keep our own people in the dark?
WAS DONE AT THE CONFERENCES?
- For a report of this we are confined almost entirely to
the published account in Eternity.
subject that took up much of the time at the conferences
was that of the sanctuary. Dr. Barnhouse was frank in his
estimate of this doctrine. In particular did he object to
our teaching on the investigative judgment which he characterized
as "the most colossal, psychological, face-saving phenomenon
in religious history." Later he called it
23 -- "the unimportant and almost naive doctrine
of the 'investigative judgment"' and said that "any
effort to establish it
is stale, flat, and unprofitable." Eternity,
Dr. Barnhouse, in discussing Hiram Edson's explanation of
the disappointment in 1844 says that the assumption that
a work to perform in the most holy before coming to this
earth. . . is a human, face-saving idea (which) some uninformed
Adventists . . . carried to fantastic, literalistic extremes.
Mr. Martin and I heard the Adventist leaders say, flatly,
that they repudiated 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 was still
carrying on a second ministerial work since 1844. This idea
is also totally repudiated." Ibid.
these statements: The idea that Christ "had a work
to perform in the most holy place before coming to this
earth. . . is a human, face-saving idea," "Mr.
Martin and I heard the Adventist leaders say flatly that
they repudiated such extremes. This they said in no uncertain
I think it is due the denomination to have a clear-cut statement
from our leaders if Dr. Barnhouse and Mr. Martin told the
truth when they heard our leaders say that they repudiated
the idea that Christ had a work to do in the second apartment
before coming to this earth. This question demands a clear-cut
- Before reporting further what was done at the conferences
let us come back to the two men who on that first day of
May, 1957, met with the White Board of Trustees to seek
their counsel and, also, to make a suggestion. The men were
well acquainted with the statements made by Dr. Barnhouse
and Mr. Martin, that the idea of Christ's ministry in the
second apartment in the sanctuary had been totally repudiated.
This had been in print several months at that time, and
had not been protested. The men, however, did not need the
printed statement, for both of them had had a part in the
discussions with the evangelicals. One of them in particular
24 -- taken a prominent part in the conferences, had
visited Dr, Barnhouse in his home, had spoken in Dr. Barnhouse's
churches at his invitation. He was one of the four men who
really carried the load, and the one chosen to accompany
Mr. Martin on his tour of the west coast to speak in our
churches. He was held in high esteem by Dr. Barnhouse. This
feeling was mutual.
the time when the two men first visited the vault, a series
of articles appeared in the Ministry which claimed
to be "the Adventist understanding of the atonement,
confirmed and illuminated and clarified by the Spirit of
Prophecy." In the February issue, 1957, the statement
occurs that the "sacrificial act on the cross (is)
a complete, perfect, and final atonement for man's
sin." This pronouncement is in harmony with the belief
of our leaders, as Dr. Barnhouse quoted them. It is also
in harmony with a statement signed by a chief officer in
a personal letter: "You cannot, Brother Andreasen,
take away from us this precious teaching that Jesus made
a complete and all-sufficient atoning sacrifice on the cross.
. . . This we shall ever hold fast, and continue to proclaim
it, even as our dear venerated forefathers in the faith.
It would be interesting if the writer would produce proof
of his assertion. The truth is, our forefathers believed
and proclaimed no such thing. They did not believe that
the work on the cross was complete and all-sufficient.
did believe that a ransom was there paid and that this
was all-sufficient; but the final atonement awaited Christ's
entrance into the most holy in 1844. This the Adventists
have always taught and believed, and this is the old and
established doctrine which our venerated forefathers believed
and proclaimed. They could not teach that the atonement
on the cross was final, complete and all sufficient,
and yet believe that another atonement, also final, occurred
in 1844. Such would be absurd and meaningless.
the penalty for our sin was, indeed, a vital and necessary
part of God's plan for our salvation, but it was by no means
all. It was, as it were, placing in the bank of heaven a
sum sufficient and in every way adequate for any contingency,
and which could be drawn on by and for each
25 -- individual as needed. This payment was "the
precious blood of Christ, as of a lamb, without blemish
and without spot." 1 Peter 1:19. In His death on the
cross Jesus "paid it all;" but the precious treasure
becomes efficacious for us only as Christ draws upon it
for us, and this must await the coming into the world of
each individual; hence, the atonement must continue as long
as people are born. Hear this: "There
is an inexhaustable fund of perfect obedience accruing from
His obedience. How is it, that such an infinite treasure
is not appropriated? In heaven, the merits of Christ, His
self-denial and self-sacrifice, are treasured up as incense,
to be offered up with the prayers of His people."
General Conference Bulletin, Vol. 3, pp. 101, 102, Fourth
the phrases: "inexhaustable fund," "infinite
treasure," "merits of Christ." This fund
was deposited at the cross, but not "used up"
there. It is "treasured up" and offered up with
the prayers of God's people. And especially since 1844 is
this fund drawn on heavily as God's people advance to holiness;
but it is not exhausted, there is sufficient and to spare.
Hear again: "He
who through His own atonement provided for them an infinite
fund of moral power will not fail to employ this power
in their behalf. He will impute to them His own righteousness.
. . . There is an inexhaustable fund of perfect obedience
accruing from His obedience . . . as sincere, humble prayers
ascend to the throne of God, Christ mingles with them the
merits of His own life of perfect obedience. Our prayers
are made fragrant by this incense. Christ has pledged Himself
to intercede in our behalf, and the Father always hears
His Son." Ibid.
When we pray, in this very year of 1959, Christ intercedes
for us and mingles with our prayers "the merits of
His own life of perfect obedience. Our prayers are made
fragrant by this incense. . . and the Father always hears
this with the statement in Questions on Doctrine,
page 381: "(Jesus) 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."
(Emphasis his.) Note the picture: Christ appears in the
presence of God for us. He pleads, but He gets nothing.
For 1800 years He pleads, and gets nothing. Does He not
know that He already has it?
26 -- Will no one inform Him that it is useless to plead?
He Himself has "no hope" of getting anything now
or at any future time. And yet He pleads, and keeps on pleading.
What a sight for the angels! And this is represented to
be Adventist teaching! This is the book that has the approval
of Adventist leaders and is sent out to the world to show
what we believe. May God forgive us. How can we stand before
the world and convince any one that we believe in a Savior
who is mighty to save, when we present Him as pleading in
vain before the Father?
thank God, this is not Adventist doctrine. Hear this from
Sister White, as quoted above. "Christ has pledged
Himself to intercede in our behalf, and the Father always
This is Christianity, and the other is not.
we remain silent under such conditions? Says Sister
the past fifty years every phase of heresy has been brought
to bear upon us . . . especially concerning the ministration
of Christ in the heavenly sanctuary. ...Do you wonder
that when I see the beginning of a work that would remove
some of the pillars of our faith, I have something to say?
I must obey the command, 'Meet it!"' Series B. No.
2, page 58.
"The enemy of souls has sought to bring in the supposition
that a great reformation was to take place among Seventh-day
Adventists, and that this reformation would consist in giving
up doctrines which stand as the pillars of our faith,
and engaging in a process of reorganization. Were this reformation
to take place, what would result? The principles of truth
that God in His wisdom has given to the remnant church,
would be discarded. The fundamental truths that have sustained
the work for the last fifty years, would be accounted as
error. A new organization would be established. Books
of a new order would be written. A system of intellectual
philosophy would be introduced.. . . Nothing would be allowed
to stand in the way of the new movement." Ibid,
pp. 54, 55.
we keeip silent for fear of hurting their feelings?
. . . Shall we keep silent for fear of injuring
their influence, while souls are being beguiled.. . .My
message is: No longer consent to listen without
protest to the perversion of truth." Ibid.
pp. 9, 15. (Emphasis
MAY lst MEETING
doubt that the Adventist leaders were fully aware of the
many references in Mrs. White's works to the atonement
27 -- now in progress in the heavenly sanctuary since
1844. If they were, how would they have dared to take the
position they did in regard to the sanctuary question? This
idea finds support in tne apparent surprise of the two men
who visited the vault and stated that in their research
they had "become acutely aware of the E. G. White statements
which indicate that the atoning work of Christ is now in
progress in the heavenly sanctuary." Minutes,
May 1, 1957, page 1483. Why did they become acutely aware?
The discovery seemed to surprise them. In using the plural,
statements, they admit of more than one reference. I do
not know how many they found. I have found seventeen, and
there are doubtless others. And why did they use the word
"indicate"? Sister White does more than indicate.
She makes definite pronouncements. Here are some of them:
the termination of the 2300 days, in 1844, Christ entered
the most holy place of the heavenly sanctuary, to perform
the closing work of atonement, preparatory to His coming."
Great Controversy, p. 422. "Christ had only
completed one part of His work as our Intercessor to enter
upon another portion of the work, and He still pleaded His
blood before the Father in behalf of sinners." Ibid.
429. At "the opening of the most holy place
of the heavenly sanctuary, in 1844 (as) Christ entered
there to perform the closing work of the atonement.
They saw that He was now officiating before the ark of God,
pleading His blood in behalf of sinners. Ibid, p.
is represented as continually standing at the altar,
momentarily offering up the sacrifice for the sins of the
world. . . A Mediator is essential because of the continual
commission of sin. . . Jesus presents the oblation offered
for every offence and every shortcoming of the sinner."
Manuscript. 50, 1900.
statements are definite. It was at the end of the 2300 days,
in 1844, that Christ entered the most holy "to perform
the closing work of the atonement." "He had ONLY
COMPLETED ONE PART OF HIS WORK as our intercessor,"
in the first apartment. Now He "enters upon another
portion of the work." He pleads "His blood before
the Father." He is "continually standing at the
altar." This is necessary "because of the continual
commission of sin." "Jesus presents the oblation
for every offence and every shortcoming of the sinner. This
argues a continuing, present atonement. He offers
up "momentarily." "Jesus presents the oblation
28 -- every offence." "He ever liveth to make
intercession for them." Hebrews 7:25.
is presumed that when the two men stated that they had "become
acutely aware of the E. G. White statements which indicate
that the atoning work of Christ is now in progress in the
heavenly sanctuary," that they had read the quotations
here given and perhaps others. In view of this knowledge,
what did they suggest should be done? Would they change
their former erroneous opinions and harmonize with the plain
words of the Spirit of Prophecy? No, on the contrary, they
"suggested to the trustees that some footnotes or Appendix
notes might appear in certain of the E. G. White books clarifying
very largely in the words of Ellen White our understanding
of the various phases of the atoning work of Christ."
Minutes, p. 1483.
this amazing statement. They admit that Sister White says
that "the atoning work of Christ is now in progress
in the heavenly sanctuary," and then they propose that
insertions be made in some of Sister White's books that
will give our understanding of the atonement! They
were, however, only acting in harmony with the official
statement in Questions on Doctrine that when one
reads "in the writings of Ellen G. White that Christ
is making atonement now, it should be understood that we
simply mean that Christ is now making application"
etc., page 354, 355.
Sister White were now living and should read this, she would
most certainly deal with presumptious writers and in words
that could be understood. She would not concede the right
of anyone, whoever he might be, to change what she has written
or interpret it so as to vitiate its clear meaning. The
claim which Questions on Doctrine makes that she
means what she does not say, effectively destroys the force
of all she has ever written. If we have to consult an inspired
interpreter from Washington before knowing what she means,
we might better discard the Testimonies altogether. May
God save His people.
in this century when the fate of the denomination hung in
the balance, Sister White wrote: "Satan has laid his
plans to undermine our faith in the history of the cause
29 -- work of God. I am deeply in earnest as I write
this: Satan is working with men in prominent position
to sweep away the foundations of our faith. Shall we allow
this to be done, brethren?" Review and Herald,
Nov. 12, 1903.
her question, "shall we allow this to be done?"
message is: No longer consent without protest to the perversion
of truth. . . I have been instructed to warn our peopie;
for many are in danger of receiving theories and sophistries
that undermine the foundation pillars of the faith."
Letters to Physicians and Ministers, Series B, No.
2, page 15. "For the past fifty years every phase of
heresy has been brought to bear upon us, to becloud our
minds regarding the teaching of the Word - especially
concerning the ministration of Christ in the heavenly sanctuary
. . . But the waymarks which have made us what we are, are
to be preserved, and they will be preserved,
as God has signified through His Word and the testimony
of his Spirit. He calls upon us to hold firmly, with the
grip of faith to the fundamental principles that are based
upon unquestionable authority." Ibid. p. 59.
"Do you wonder that when I see the beginning of a work
that would remove some of the pillars of our faith, I have
something to say? I must obey the command, 'Meet it.'"
Ibid, page 58. (Emphasis
PROMINENTLY TO THE FRONT
After the two men had suggested the insertion of notes and
explanations in some of the E. G. White books that would
give the reader the impression that she was not opposed
to their new interpretation, they had another suggestion
to make. "This is a matter," they said, "which
will come prominently to the front in the near future, and
(that) we would do well to move forward with the preparation
and inclusion of such notes in future printings of the E.
G. White books." Minutes, p. 1483.
leave to the reader to decide why the men were in haste
to get the notes and explanations into the Ellen White books.
Could it be that doing this would constitute a "fait
accompli," an accomplished fact, a thing that had already
been done and which would be difficult or impossible to
change? This is an important consideration, for there is
reason to believe that things are happening to other of
our books, and there is a definite movement to change our
doctrine in other
30 -- matters. This should be further explored, before
it is too late.
2 this is recorded in the Minutes: E. G. White
Statements on the Atoning Work of Christ - "The
meeting of the Trustees held May 1 closed with no action
taken on the question which was discussed at length - suitable
footnotes or explanations regarding the E. G. White statements
on the atoning work of Christ, which indicate a continuing
work at the present time in heaven. Inasmuch as the chairman
of our board will be away from Washington for the next four
months, and the involvements in this question are such that
it must have the most careful consideration and counsel,
it was "VOTED,
That we defer consideration until a later time of the matters
that were brought to our attention by Elders "x"
and "y" involving the E. G. White statements concerning
the continuing atoning work of Christ. Minutes
of the White Board, p. 1488.
It was presumably four months later when Elder Olson had
returned that a vote was taken not to grant the request.
was eight months after their first January meeting, by which
time the matter had been exposed.
After this situation came to my knowledge, I did a deal
of praying. What was my responsibility in this matter, or
did I have any? I confided to no one. I decided my first
responsibility would be to the officials in Washington,
so I wrote to headquarters. I was there informed that I
had no right to the information I had. That was supposed
to be secret, and I had no right even to read the documents.
four letters were passed, I was told that they did not care
to discuss the matter further. The matter was settled. When
I inquired if this meant that the door was closed, I received
the reply: "I have considered the matter to which you
have referred as closed." As to the scurrilous and
untrue article in the Ministry., "I have discussed
this with the brethren concerned and would like to leave
the matter there." So the door was closed.
are some of the official pronouncements: "The of
minutes are confidential and not intended for ipublic use,"
If wrong is committed, is it forbidden to expose it merely
31 -- because some want to keep it confidential?
are doing this upon hearsay and upon confidential minutes
which you had no right even to read," No one ever
talked to me of this or informed me. I read the minutes
and acted upon them. The minutes are not hearsay. They are
officially documented and signed.
". . . you have no right even to read."
When I have evidence that to me seems destructive of the
faith, am I to close my eyes to what I consider premeditated
attempts to mislead the people by the insertions of notes,
explanations, and appendix notes in the books of Mrs. White?
Is this officially approved?
wish to repeat what I wrote before, that men have a perfect
right to go to boards, including the White Estate group,
and make their suggestions without fear of being disciplined
or dealt with as heretics."
was re-emphasized: "I re-affirm my former statement
that I believe these brethren were entirely in order in
going to the properly delegated and responsible individuals
with any suggestion they had for study."
makes it clear that the act of the two brethren is officially
approved; that they did not do anything for which they should
be reproved, but that they did what they had a perfect right
to do. I do not think our people will welcome this new principle.
suggest that good and faithful Seventh-day Adventist men
sat down to tamper with the pillars of our faith is as far
from fact as the poles are apart: . . . tampering with the
Testimonies, when no such thing ever took place, nor was
there any attempt ever made to do this."
leave to the reader's decision just why the men went to
the committee: did they not come to have insertions, notes
Appendix notes, explanations made in "some of the E.
G. White books"? While the committee eventually decided
not to do this, the guilt of the men is not changed by that
fact. To assert that as for "tampering with the Testimonies
(when) no such thing ever took place nor was there any attempt
ever made to do this," the Minutes speak for
32 -- - This vault episode brings into focus a serious
situation. It is not merely a matter of two men attempting
to have insertions made in some of Mrs. White's books. A
much more serious thing is that this act had the approval
of the administration, who stated that the men had a "perfect
right" to do what they did. This pronouncement opens
the way for others to follow, and as the matter is kept
secret, great abuse could readily result. Undoubtedly, if
the matter is left to a vote of the people, there will be
no permission for any to tamper, or attempt to tamper, with
the writings of Ellen G. White.
men who visited the vault May 1, as related, stated clearly
that they had discovered that Mrs. White taught plainly
"that the atoning work of Christ is now in progress
in the heavenly sanctuary." On the other hand, the
Ministry of February, 1957, stated the very opposite.
It said that the "sacrificial act on the cross (is)
a complete, perfect and final atonement for men's
sins." Questions on Doctrine attempts to reconcile
these opposing views by stating that whether one "hears
an Adventist say or reads in Adventist literature - even
in the writings of Ellen G. White - that Christ is making
atonement now, it should be understood that we mean simply
that Christ is now making application," etc. pp. 354,
355. It is clear that if the atonement on the cross was
final, there cannot be a later atonement also final.
When we therefore for a hundred years have preached that
the day of atonement began in 1844, we were wrong. It ended
1800 years before. The hundreds of books,we have published;
the more than a million copies of Bible Readings
we have sold; the millions of hand bills we have distributed
saying that it is "court week in heaven," were
all false doctrine; the Bible instruction we have given
the children and the young ministry and which they have
imbibed as Bible truth, is a fable. Uriah Smith, Loughborough,
Andrews, Andross, Watson, Daniells, Branson, Johnson, Lacey,
Spicer, Haskell, Gilbert, and a host of others stand convicted
of having taught false doctrine; and the whole denomination
whose chief contribution to Christianity is the sanctuary
doctrine and Christ's ministry, must
33 -- now confess that we were all wrong, and that we
have no message to the world for these last days. In other
words, we are a deceived and deceiving people. The fact
that we may have been honest does not alter the fact that
we have given a false message. Take away from us the sanctuary
question, the investigative judgment, the message of the
2300 days, Christ's work in the most holy, and we have no
right to exist as a denominated people, as God's messengers
to a doomed world. If the Spirit of Prophecy has led us
astray these many years, let us throw it away.
no! Halt! God has not led us astray. We have not told cunningly
devised fables. We have a message that will stand the test
and confound the undermining theories that are findirg their
way in among us. In this instance it is not the people that
have gone astray except as they have followed the leaders.
It is time that there be a turn-about.
is now more than four years ago that the apostacy began
to be plainly evident. Since that time there has been a
deliberate attempt to weaken the faith in the Spirit of
Prophecy, as it is clear that as long as the people revere
the gift given us, they cannot be led far astray. Of this
we shall speak shortly. The time for action has come. The
time to open up the dark corners has arrived. There must
no longer be any secret agreements, no compact with other
denominations who hate the law and the Sabbath, who ridicule
our most holy faith. We must no longer hobnob with enemies
of the truth, no more promise that we will not proselytize.
We must not tolerate leadership which condones tampering
with the writings entrusted to us, and stigmatizes as belonging
to the lunatic fringe those who dare disagree with them.
We must no longer remain silent. To thy tents, 0 Israel!
of good courage, brethren. The Lord still lives. We have
a work to do. Let us all work together. And let us not forget
that our greatest strength lies in close union with God,
in prayer. Let us all dedicate ourselves anew to Him.
34 --Information on how to order this book.
35 -- SERIES A - NO. 3
- DOWNGRADING MRS. WHITE
36 -- - Years ago while traveling in northern Minnesota,
I stayed one week-end in a small town, as there was no train
service on Sunday and buses did not exist. I did not like
to remain idle so I arranged for the use of the Town Hall
with the intent of holding a public service. I posted a
handwritten notice that I would speak in the afternoon on
the topic of "Seventh-day Adventists." I confess
that I would rather not have spoken, for I needed a rest.
My posted notice would certainly not draw many people.
To my surprise the hall was well filled. As the people showed
interest in the subject, I decided to appoint another service
for the evening. Promptly a well-dressed man arose in the
audience, introduced himself as the temporary pastor of
the only church in town, and invited me to come over to
his church and speak in the evening. I reminded him of my
topic, but he stated that this was satisfactory and I could
come over and speak on Adventism. I thanked him and accepted
the meeting that night he told me that he was almost sorry
he had invited me. "When I heard you this afternoon,"
he said, "I thought you were an intelligent man. Now
I know you are not."
"What made you change your mind?"
"You said you believed in Genesis."
"Of course not. No intelligent man believes in the
Genesis creation story."
"You don't believe in the Old Testament, then?"
"No intelligent man does."
"Do you believe in the New?"
"Well, yes, there are many good things in it. But when
it comes to Paul, I draw the line. He is the cause of all
"Good man, very good man. Of course he had his faults.
But he was a good man."
"Are you not a minister?"
"Yes, in a way. I am president of the (Blank) Seminary.
I am up here on my vacation and am temporarily substituting
for the pastor here in town, one of my former students."
led to a conversation that lasted most of the night, and
was very illuminating to me. I was somewhat
37 -- acquainted with his institution, and one of my
teachers was attending some classes there. "Do you
teach your students what you have told me tonight?"
"Yes, and much more."
"And do your students tell their congregations?"
"Oh, my no! That would never do. The people are not
ready for it. They are much more conservative than the preachers.
We have to move slowly with them."
episode came to mind as I have considered the situation
in our denomination of late years. I have been uneasy since
I first heard that our leaders were negotiating with the
Evangelicals; but I had hoped that the blandishment of our
church's being reckoned among the established churches as
being one of them would not appeal to our men. We had heard
too many sermons on the text, "The people shall dwell
alone, and shall not be reckoned among the nations,"
to be deceived. Numbers 23:9. As the negotiations were considered
top secrets it was some time before any definite news leaked
out. When it did, it was disturbing. Washington furnished
little news, and all others informed me they had nothing
to say. It seemed apparent, however, our leaders were being
influenced and steps were being taken that would be hard
first authentic news did not come from our leaders or through
our journals but from an Evangelical publication dated September,
1956, which issued a special edition with an account of
what had taken place. This account was so unbelievable that
we hesitated to give it credence. We were sure that what
it reported had never taken place and that our leaders would
promptly issue a denial. We waited a year, we waited two.
But until this date, no protest or denial has been issued.
Reluctantly, we must, therefore, accept the account as true.
Let us consider the situation as it has developed.
I read the Review from week to week, I find the articles
generally helpful. The contributors quote freely from the
Spirit of Prophecy, as do the editors and feature writers.
There are times when I disagree with certain positions which
I consider unsound, but this is not often. There are at
times reports that savor of boasting, and at other
38 -- times much stress is laid on statistics. But I
have learned not to take too seriously some minor matters.
I read the Review with confidence; I enjoy it. I
can say the same for the Signs of the Times.
not so with the Ministry, our ministerial journal..
The general articles are of the same kind and quality as
the Review, but this is not always so with the special
features and editorials. Them I must read carefully and
critically. At times they contain what I consider heresy
and dangerous perversions of truth. This may seem a serious
charge. And it is so intended. I can best illustrate what
I have in mind by presenting a concrete example.
Of late years there has been a definite change of emphasis
in the Ministry, and not for the better. This change
coincides with the period in which our leaders have been
in close contact and rapport with the Evangelicals. The
trend was in evidence before, but now has blossomed. As
an example of this, I shall call attention to an article
in the February, 1957, Issue entitled, "The Priestly
Application of the Atoning Act." It is claimed
that it "is the Adventist understanding of the atonement,
confirmed and illustrated and clarified by the Spirit of
Prophecy." As it has not been renounced or protested,
we may justly conclude that it is officially approved.
The author gives a short tribute to the "magnifying
glass," the Spirit of Prophecy, then goes on to state
that the atonement "...Is not, on the one hand, limited
just to the sacrificial death of Christ on the cross. On
the other hand, neither is it confined to the ministry of
our heavenly High Priest in the sanctuary above, on the
antitypical day of atonement, or hour of God's judgment,
as some of our forefathers first erroneously thought and
wrote." Ministry, February, 1957, p. 9. The
author stresses the fact that the Spirit of Prophecy clearly
teaches that both these aspects are included, "one
aspect being incomplete without the other, and each being
the indispensable complement of the other." Ibid.
That is, both the death on the cross and Christ's
39 -- ministry in the second apartment are necessary
to atonement. With this, we are in full agreement. The death
was a necessary part of the atonement. The one is incomplete
without the other.
point should be noted, for a few sentences further on the
author will say that the death on the cross is complete
in itself; to quote: "The sacrificial act of the
cross (is) a complete, perfect and final
atonement for man's sin." Page 10. After having first
said that the sacrificial death was incomplete, he now says
it is complete, perfect, and final. He does not consider
the death merely as a partial atonement, but a complete
and perfect and final one. With this we disagree. The two
statements are irreconcilable.
is more than merely an unfortunate wording. While in the
next paragraph the author gives lip service to the need
of a ministration in the sanctuary above, he leaves out
every essential feature of the atonement and omits the dates
which are essential to the Adventist concept of the atonement,
which justifies our existence as a denominated people with
the message for the world at this time.
his explanation of Christ's work in the sanctuary, he does
not refer to or mention Daniel 8:14: "Then shall the
sanctuary be cleansed." Without this text, Christ's
work in the sanctuary becomes meaningless. He does not mention
457 B.C. or the 70 weeks, or the middle of the week which
pinpoints the time of the sacrifice on the cross, and is
". . . as a nail in a sure place," (Isaiah 22:23)
to which we fasten the whole chronological scheme in prophecy
and which also justifies the date, 1844. Remove or change
these dates, and Adventists are without an anchor for the
chronological system climaxing in 1844, and are unable to
justify their existence as a people who are to proclaim
this most important message to the world for this time:
"Fear God, and give glory to him; for the hour of his
judgment is come." Revelation 14:7. Every one of these
dates the author leaves out, and what remains, in
the words of Dr. Barnhouse, "is flat, stale
and unprofitable." Eternity Extra, September,
1956, p. 4.
40 -- - In Questions on Doctrine, beginning
at page 661, there is a section C consisting of collections
from the writings of Sister White on the subject of atonement,
thirty pages in all. It claims to be a "comprehensive
assemblage" of Sister White's teachings on the atonement.
From the use of the word, "comprehensive," I expected
to find a full and extensive collection. But in consulting
this material, I was disappointed in its paucity and one-sidedness.
I found it to be a very incomplete and meager collection,
leaving out numerous quotations that rightly belong even
in a small compilation, not to say a comprehensive one.
And strangely enough, quotations that were omitted were
such as must on no account be left out.
of all, I wanted to know what Sister White had to say of
the date, 1844, which is the "crisis year." I
wanted to know if it had anything particularly to do with
the atonement, or if it could safely be left out. I found
that the author had omitted it. So I looked in turn for
other quotations, not one of which I found in the assemblage.
I looked for the statement: "At the termination of
the 2300 days in 1844 . . . our great High Priest. . . enters
the holy of holies, and there appears in the presence of
God, to . . . perform the work of the investigative judgment,
and to make an atonement for all who are shown to
be entitled to its benefits." This is said to be the
"great day of final atonement." Great
Controversy, p. 480. 1 searched for this important statement
in the comprehensive assemblage, but it was not there. I
looked for the parallel statement: ". . . at the termination
of the 2300 days in 1844, Christ entered the most holy place
of the heavenly sanctuary to perform the closing work
of atonement, preparatory to His coming." Ibid.,
p. 442. 1 did not find it. I looked for this statement:
". . . this is the service which began when the 2300
days ended. At that time, as foretold by Daniel the prophet,
our High Priest entered the most holy, to perform the last
division of His solemn work - to cleanse the sanctuary."
I could not find it. I looked for the statement: "The
end of the 2300 days in 1844 marked an important crisis,"
Ibid. p. 429. 1 did not find it.
41 -- I looked for other statements, such as: "The
sacred work of Christ (that) is going on at the present
time in the heavenly sanctuary, " ". . . the
atoning work of Christ is now in progress in the
heavenly sanctuary," "Today He is making
atonement for us before the Father." Testimonies,
Vol. 5, p. 520; White Board Minutes,p. 1483;
Mss, 21, 1895, quoted in Ministry, February,
1957, p. 30. I found none of these.
first I thought that this book, Questions on Doctrine,
did not have room for these texts, nor did the Ministry.
But I had to anandon this reasoning when I observed that
it was only a particular kind of statements that was omitted.
The omitted quotations all clustered about the important
"crisis" date, 1844, the investigative
judgment, Christ's entering into the most holy for the
final atonement; His making atonement now;
His making atonement "today before the Father."
These are the statements that Dr. Barnhouse ridiculed and
which he said our leaders had "totally repudiated."
He had also ridiculed Hiram Edson's experience in the cornfield
and had called the investigative judgment not only a "peculiar"
but a "human, face-saving idea," in fact "the
most colossal, psychological, face-saving phenomenon in
religious history." Eternity Extra, September,
1956, pp. 3, 4. And now we found all these offending statements
left out of the "comprehensive assemblage." Can
this be a mere coincidence?
wonder what effect the ridicule of the Evangelicals had
upon our leaders and upon the author of the article in the
Ministry, which we are discussing. One thing that
kept our men from going overboard, body and soul, to the
Evangelicals, was, doubtless, Mrs. White's writings. She
is very emphatic on the question of the sanctuary, and it
would not be easy to convert our people to the new view,
as long as they had the Testimonies to sustain them
in the old position. The faith of our people in the Spirit
of Prophecy must be weakened, or better yet, destroyed,
before much headway can be made in bringing in the new view.
The Ministry article serves well for this purpose.
was the editor, himself, who in his research had
"become acutely aware of the E. G. White statements
which indicate that the atoning work of Christ is now in
42 -- in the heavenly sanctuary," White Minutes,
p. 1483. This did not at all fit in with the new view that
the atonement was made on the cross, and so he suggested
that "footnotes or Appendix notes might appear in certain
of the E. G. White books clarifying very largely in the
words of Ellen White our understanding of the various phases
of the atoning work of Christ." Ibid. And he
suggested, haste in the "preparation and inclusion
of such notes in future printings of the E. G. White books."
When the plan became known, it was abandoned. The author
of the article in the February, 1957, Ministry then
took over and had the article printed which we are considering.
IN A SINGLE CASE
The author asks this question, "Why, in the early days,
in the light of all this, did not Mrs. White point out and
correct the limited or sometimes erroneous concept of some
of our early writers concerning the atonement? And why did
she employ some of their restricted phrases without contrasting,
at the time, her own larger, truer meaning when using them?"
Ministry, February, 1957, p. 11.
was the dilemma: Some of our early writers had erroneous
concepts about the atonement, the author claims. Sister
White did not correct them, but even used some of their
own restricted phrases. How could this be explained? The
answer, which the author gives, is the most astonishing
and astounding answer that has ever been given to such a
question. Hear this: "In answer: it is essential
that we first of all remember this basic fact: No doctrinal
truth or prophetic interpretation ever came to this people
initially through the Spirit of Prophecy - not in a single
case." (Emphasis his.)
those words again. And have in mind that this is an article
which claims to give the true meaning of the atonement,
the official interpretation; that it has the approval of
the administration and that the editor passed it. Also,
it has not been retracted or changed. It stands.
are bold words, almost unbelievable words, and utterly untrue
words. To assert that Sister White never, not
43 -- even in a single case, initially contributed any
doctrinal truth or prophetic interpretation will not be
believed by her thousands and millions of readers who all
have been benefited by her works. For myself, I have been
greatly helped and instructed by her doctrinal teachings
and prophetic interpretation. Even the author himself, who
on page 11 of the February, 1957, Ministry, says,
"We are fundamentally Protestants taking the Bible
only as our sole rule of faith and practice," in a
signed letter the next month asserts, "I take the total
Spirit of Prophecy teachings on a given subject to be the
authoritative Seventh-day Adventist teaching." It does
not strengthen faith to have a writer say publicly, "The
Bible and the Bible only" and privately deny it. One
statement is evidently made to the world for them to believe;
the other to our people to quiet their fears. Some explanation
The reader will have noted that the author does not say
that Sister White never contributed any doctrinal truth
or prophetic interpretation. He says that she never contributed
anything initially, that is, she never made any original
contribution. She got it from somebody else, she "lifted"
it. Our enemies have made that assertion for years, but
I never thought that such would be announced to the whole
world with the consent of the leaders. But here it is. Whatever
Sister White wrote, be it the counsel of Father and Son
in eternity, or Satan's inmost rebellious thoughts, "somebody
told her." She never contributed a thing, initially.
Never in a single case! Let me produce a single case.
The following is taken from Testimonies for the Church,
Series B, No. 2, pp. 56, 57.
of our people do not realize how firmly the foundation of
our faith has been laid. My husband, Elder Joseph Bates,
Father Pierce, Elder Edson, and others who were keen, noble,
and true were among those who after the passing of time
in 1844, searched for the truth as for hidden treasure.
I met with them, and we studied and prayed earnestly. Often
we remained together until late at night, and sometimes
through the entire night, praying for light and studying
the word. Again and again these brethren came together to
study the Bible, in order that we might know its meaning,
and be prepared to teach it with power. When they came to
the point in their study where they said, 'We can do nothing
more,' the Spirit of the Lord would come upon me. I would
be taken off in vision, and a clear explanation of the passages
we had been studying
would be given me, with instruction as to how we were to
labor and teach effectively. Thus light was given
that helped us to understand the Scriptures in regard to
Christ, His mission, and His priesthood.
A line of truth extending from that time to the time when
we shall enter the city of God, was made plain to me, and
I gave others the instruction that the Lord had given
this case there was no human intermediary. Unless we are
to believe that Sister White did not tell the truth, she
got her instructions from above. In this case the instruction
concerned "Christ, His mission, and His priesthood,"
the very subjects we have now under consideration. Whatever
we may be, or not be, sure of, we know now that the instruction
that came to Sister White on the subject of Christ, His
mission and His priesthood came direct from God. This means
that the sanctuary question as our forefathers taught and
believed it has God for its author. It came as a result
of a vision, which I do not believe can be said of any other
doctrine we hold.
We have reached a crisis in this denomination when leaders
are attempting to enforce false doctrine and threaten those
who object. The whole program is unbelievable. Men are now
attempting to remove the foundations of many generations,
and think they can succeed. If we did not have the Spirit
of Prophecy we would not know of the departure from sound
doctrine which is now threatening us, and the coming of
the Omega which will decimate our ranks and cause grievous
wounds. The present situation has been clearly outlined.
We are nearing the climax.
am well aware that oftentimes visions were given to confirm
previous study. I am well aware that for some time Sister
White's mind was "locked," as she expressed it,
and that hence visions were given, as in the instance here
considered. She herself says that "for two or three
years my mind continued to be locked to an understanding
of the Scriptures." During that time the Lord gave
visions. Then an experience came to her, and she records,
". . . from that time to this I have been able to understand
the word of God." Ibid. p. 58. For "two
or three years" Mrs. White's mind was locked.
45 -- This was evidently intended by God to strengthen
their faith in the gift; for the men knew that of herself
she had no knowledge. Then, when they came to the end of
their knowledge and did not know what to do, light came
from a source of which they knew that of herself she could
not solve their problems. It was clearly the Lord's leading,
and they confessed it and "accepted as light from heaven
the revelations given."
In an attempt to protect himself, the author now turns completely
around and says that she frequently went "far beyond
the positions taken by any of the original advocates, and
her counsels would often be so clear, so full, and so far
reaching that they proved to be far ahead of the concepts
of any of her contemporaries - sometimes fifty years in
advance of their acceptance by some." I wonder whom
she copied under such circumstances?
composing the book, Questions on Doctrine, it became
necessary to do some research work in Sister White's published
and unpublished manuscripts to ascertain beyond a doubt
just what she had said on various matters. This work was
turned over to the Ministry author who reports as
follows in the Ministry for February, 1957, p. 11:
The Ministry Report
"The further question has likewise arisen: 'Just why
were these counsels, clarifications, and expositions on
the atonement, and its priestly manifestations, not brought
together for our use before this?' The answer, we believe,
is equally simple and straightforward and obvious: No
one had taken the time for the sustained effort involved
in laborious. comprehensive search necessary to find, analyze,
and organize them.
our leaders were largely unaware of this latent evidence
and its priceless value, the need was not felt, and
the time required for such a vast project was not considered
available. Access to the complete files of all the old periodicals
containing Ellen White's two thousand articles is not easy,
for there is no complete file in any one place. More than
that, the priceless manuscript statements are not available
in published form.
as a church we have been so engrossed in giving our special
message to the world, in keeping with our complex movement
rolling onward in its multiple activities, that no one
seemed to have the time
46 -- or
even the burden for such a huge task.
It was known that the search would be a most laborious one
because of the vast amount of material that must be compassed.
when the need clearly arose and the time for such a search
had obviously come, the necessity was recognized and the
time taken to compass not only the familiar book statements,
but the vast array of periodicals, articles, and manuscript
counsels bearing thereon."
It will be noted that the author does not minimize the task
that faced him - and it was a great task. It is to
be regretted that he should take the opportunity to inform
us that the leaders had not felt the need of this work,
did not have the time for it, and did not even have any
burden for it.
It was in this research that he discovered that Mrs. White
did not contradict or change what she said in the beginning
of her work. The author puts it in his peculiar phraseology
that, "Mrs. White's later statements do not contradict
or change her earlier expressions." He had evidently
hoped that she had changed her position on the atonement,
which position he had criticized and attempted to explain
by saying that she never, not even in a single case, had
contributed anything initially to doctrine or prophetic
interpretation. It is clear that if she intended to change
her position, she had abundant opportunity to do so in the
sixty or more years she lived after making her position
clear on the atonement. But she did not contradict or change
what she had once written. This is the testimony of the
very one who had challenged her early position, and who
now is compelled to testify that she did not change. It
is a poetic justice that the author of the Ministry
article should be the one to testify after he had examined
all the material there is no evidence that she ever changed
her mind or contradicted what she had written earlier. This
created another dilemma for our author. He must now let
stand all she had ever written, and could not argue that
she had authorized any change whatsoever. What then could
he do or did he do? A most unique solution he had: he calmly
asserted that Sister White did not mean what she said!
Note again his peculiar use of the English language, not
a direct statement but a passive approach: he says, "...
47 -- a distinct clarification of terms and of meaning
emerges that is destined to have far-reaching consequences."
Her later statements "invest those earlier terms with
a larger, truer meaning inherently there all the
time." And so he explains when she says that Christ
is making atonement (he is omitting the word now),
she is "obviously meaning applying the completed
atonement to the individual." Emphasis his.
is in complete harmony with the statement in Questions
on Doctrine where the author boldly asserts that if
any one "hears an Adventist say, or reads in Adventist
literature - even in the writings of Ellen White - that
Christ is making atonement now, it should be understood
that we mean simply that Christ is making application
of the benefits of the sacrificial atonement He made on
is news indeed. I have written several books, one of them
on the Sanctuary service and hence these may come under
what he calls"Adventist literature." And now some
unauthorized individual proclaims to the world that when
I say that Christ is making atonement now, I do not mean
it. I mean that He is making application, but not
atonement which was made 1800 years ago. However it is only
a minor matter that he presumes to act as my interpreter
and tell what I mean by what I say. But when he undertakes
to tell the world that when Sister White says Christ is
making atonement she means simply that He is making application,
that is serious. God's reproof to Job when he was talking
too much may apply here: "Who is this that darkeneth
counsel by words without knowledge?" Job 38:1. It is
not often that God is sarcastic. But here He is. Read verse
21. Job deserved it.
so when I read, "...even in the writings of Ellen
G. White," that Christ is making atonement, I am not
to believe it. He made the atonement 1800 years ago, not
now; and even if she affirms that Christ is making atonement
now, that "today He is making atonement,"
that "We are in the great day of atonement, and the
sacred work of Christ for the people
of God that is going on at the present time (1882) in the
heavenly sanctuary should be our constant study," I
am still to apply to the interpreter to find out what she
48 -- Testimonies to the Church, Vol.5, p. 250.
is playing with words, it is playing with fire, and makes
any interpretation possible. If the author is right, I am
permitted to take any word of an author and say that he
means something else than what he says. Such makes inter-communication
impossible, and the world a Babel. What would agreements
amount to, or contracts, or words of mouth, if I am permitted
to put my own interpretation on what another man says? The
Bible says that the seventh day is the Sabbath. That seems
plain enough. But the author's theory would permit me to
hold that the Bible means no such thing. Absurd, you say.
And I say Amen. When the Bible says seven, it does
not mean one. With the author's philosophy, however,
words become meaningless. "Let your nay be nay, and
your yea, yea," James says. That is, mean what you
say. To make the plain statement that "Christ is making
atonement now" means that He is making application
now is indefensible on grammatical, philological, theological,
or common-sense ground. And to go farther and upon such
false interpretation build a new theology to be enforced
by sanctions, is simply out of this world. Undue assumption
of authority coupled with overconfidence in the virtue of
bestowed honors have born fruit. And the fruit is not good.
present attempt to lessen and destroy confidence in the
Spirit of Prophecy and establish a new theology, may deceive
some, even many, but the foundations upon which we have
built these many years, still stand, and God still lives.
This warning should not go unheeded: "If you lessen
the confidence of God's people in the testimonies He has
sent them, you are rebelling against God as certainly as
were Korah, Dathan, and Abiram." Testimonies to
the Church, Vol. 5,. p. 66.
an incomplete research which I conducted years ago I found
what the author found, and more. Among other things, I found
in a small pamphlet entitled, "A Word to the Little
Flock," published by James White in Brunswick,
Maine, May 30, 1847, a statement by Sister White on the
sanctuary that immediately drew my attention. It is dated
April 21, 1847, and written from Topsham, Maine. On page
12, I found these words, which I suppose our Ministry
author also found. Says Sr.
49 -- White:
"I believe the sanctuary, to be cleansed at the
end of the 2300 days, is the New Jerusalem Temple, of which
Christ is a minister. The Lord shew (showed) me in vision,
more than a year ago, that Brother Crosier had the true
light on the cleansing of the sanctuary, etc., and that
it was His will, that Brother C (Crosier) should write out
the view which he gave us in the Daystar, Extra,
February 7, 1846. I feel fully authorized by the Lord,
to recommend that Extra to every saint. I pray that
these lines may prove a blessing to you, and to all the
dear children who may read them. Signed, E. G. White."
I lost no time to get a copy of that Extra and read it.
As I write this I have before me a photostatic copy of the
Day-Star Extra for February 7, 1846, and on pages
40 and 41 of that issue I read Brother Crosier's article.
After having discussed certain theories in which he does
not believe, Brother Crosier observes:
"But again, they say the atonement was made and
finished on Calvary when the Lamb of God expired. So men
have taught us, and so the churches and the world believe;
but it is none the more true or sacred on that account,
if unsupported by Divine authority. Perhaps few or none
who hold that opinion have ever tested the foundation on
which it rests.
If the atonement was made on Calvary, by whom was it
made? The making of the atonement is the
work of a priest; but who officiated on Calvary? Roman soldiers
and wicked Jews.
The slaying was not making the atonement; the sinner
slew the victim. Lev. 4:1-4, 13-15, etc., after that the
priest took the blood and made the atonement. Lev. 4:5-12,
. Christ was the appointed High Priest to make the atonement,
and certainly could not have acted in that capacity till
after His resurrection, and we have no record of His doing
anything on earth after His resurrection which could be
called the atonement.
The atonement was made in the sanctuary, but Calvary was
not such a place.
He could not, according to Heb. 8:4 make the atonement while
on earth. 'If He were on earth, He could not be a priest.'
The levitical was the earthly priesthood; the Divine, the
Therefore, He did not begin the work of making
50 -- the
atonement, whatever the nature of that work may be, till
after His ascension, when by His own blood He entered the
heavenly sanctuary for us."
then is the "true light," which the Lord showed
Sister White in vision, had His approval, and which she
felt fully authorized to recommend to every saint. Only
as we downgrade Sister White can we reject this testimony
of hers. We not ready to do this.
We now face this situation: Did our Ministry author
in his thorough search find this statement that Brother
Crosier had "the true light?" If he did not find
it, he has little ground to feel pleased with his work.
In either case, if I were a teacher and had sent him to
do this research work and he presented the collection in
Questions on Doctrine as his report, I would have
to give him a straight F, which in school language stands
for Failure. It is either a case of poor research, or of
omission, which latter, under the circumstances, is most
to the Churches - Part 2 of 2