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1978 Jan -- XI -- 1(78) -- THE SHAKING OF ADVENTISM -- This is the title of a book, written by Geoffrey J. Paxton, and published by Zenith Publishers, Inc., of Wilmington, Delaware. Paxton in his preface indicates that       "this book had its first form in a thesis presented to the Department of Studies in Religion within the University of Queensland, Australia."  (p. 7)        He claims that the book       "approaches Adventism from a perspective which has not been adopted before"        seeking       " 'to get inside the skin' of the Adventist and look at his movement from that vantage point." (Ibid.)

After reading this book, I was impressed with one fact. It is an ill disguised attempt to justify the theological switch that Brinsmead made after his first decade of preaching and writing; and to place Brinsmead in the forefront of the "new look" in Adventism which is presently being advocated by Dr. Desmond Ford, formerly of Avondale College, and now of Pacific Union College. The last three chapters of a seven chapter book, Paxton places Brinsmead in #1 prominence in the theological history of the Seventh-day Adventist Church for the period from 1950 to the present. In the section noting "The Ford-Brinsmead Mateship" (pp. 128-135), Paxton indicates that while evidence will not support the conclusion "that Ford became a follower of Brinsmead's theology", nevertheless it can be said "that Brinsmead's rediscovery of the Reformation gospel and its articulation in Present Truth magazine gave Ford's perspective a sharpness which it hitherto lacked."

A pivotal date for Paxton is 1970. He writes:       Prior to 1970, Adventism's view of the gospel was a synthesis of Protestant and Roman Catholic elements. It was this synthesis which bound all Adventist theologians together in their articulation of the gospel. The synthesis was to be found even in those theologians who stood closer to the Reformation perspective (e.g., Heppenstall, Ford, and LaRondelle). (p. 135)

Since 1970, Brinsmead has never ceased to stress the all-sufficiency of justification and to deliver attacks on anything that would in any way downgrade this article of the Christian faith. For both Brinsmead and Ford, the centrality of justification lies at the heart of the gospel of Paul and the Reformers. (p. 137)

Then in a footnote, Paxton claims       "that Heppenstall is the forerunner of the Ford-Brinsmead theology,"        and chides LaRondelle that       "if he is consistent with himself at his best [his doctoral dissertation], must also come out on the side of Reformation theology." (p. 136)

If the above appraisal of the book is on target, then we can look for one, and possibly two things to happen. Brinsmead will again be restored to fellowship in the Seventh-day Adventist Church in good and regular standing, for how can Ford be

p 2 -- retained as a professor of religion in one of the church's major colleges, and Brinsmead, kept out of the same Church. Secondly, Paxton will become a Seventh-day Adventist in name accepting the "new look" theology as he has defined it in his book. In other words, Paxton has written his own "Baptismal Vows" by which he will seek to become a member of the Church.   1

We are indebted to this book for defining clearly what the doctrinal issues are within the Church at the present time. Paxton states - "From Brinsmead's writings it is supremely evident that the doctrine of justification by faith alone is that which casts out any notion of perfection in this life." (p. 145) Compare this with the statement - "Those who receive the seal of the living God, and are protected in the time of trouble, must reflect the image of Jesus fully." (Early Writings, p. 71) In the area of Christology, Paxton affirms that beginning in the 1950's,"Froom thought it was time for Adventism to move forward again by an uninhabited confession of Christ's, sinless human nature and finished atonement." (p. 97) In this he was joined by R. Allan Anderson and W. E. Read, whom Paxton lists as co-authors with Froom of the book, Questions on Doctrine. (p. 88) Thus there are three decisive areas that separate the "new look" in Adventism from the historic faith committed to us by God in 1844, and again renewed and emphasized in 1888 - the Incarnation, the Atonement, and the Perfection of the Saints.

Paxton in writing this book indulges in the "smear technique". Any presentation of the good news of God to fallen man that does not coincide with his definition of the Reformation theology in regard to justification by faith is called either Roman Catholic teaching, or Council of Trent theology or both.   2    He also seeks to smear the messages of Jones and Waggoner as of 1891 and after as possessing the nucleus of "pantheism." (p. 66)

The most serious indictment of the book concerns Paxton's scholarship and ability to be honest with his sources. In two examples which we will cite, he has either distorted his source material, or quoted it out of context. Since he claims this book had its first form in a thesis presented to the Department of Studies in Religion at the University of Queensland, if this thesis contained the same distortion of sources, then the integrity of the research produced under the guidance of the graduate schools of the University is open to serious question. Paxton's whole thesis rises or falls on the concept whether or not the Adventist considers himself "a [spiritual] son of Luther and Calvin." Paxton so contends. He writes:       The Adventist views himself as standing in the line of the Protestant Reformation. He regards himself as Protestant in the truest sense of the word. Where other Christians would not claim to stand in the line of the sixteenth-century Reformers, the Adventist is in no doubt about it. He is a son of Luther and Calvin. (p. 18)

The whole of the book which follows seeks to judge all that has been said or written by Adventist authors according to this premise. He further narrows the area of judgment to one single doctrine - justification by faith - which he defines, quoting Luther,       "we are pronounced righteous and are saved solely by faith in Christ, and without works." (p. 37)

To support this criteria, he quotes from what he states to be "the prestigious testimony" of Mrs. Ellen G. White. But he fails to quote the whole. We shall quote the

p 3 -- reference as Paxton quotes it, and then the reference in full context, the omitted parts underscored. Paxton stated:       A frequent theme in Adventist writing and speaking is that of forwarding the Reformation. Mrs. White speaks of this as follows: "The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do ... ." (p. 19)

(Note he ceased his quotes in middle of a sentence, and placed a period where no period existed.) The full quotation reads:       The Reformation did not, as many suppose, end with Luther. It is to be continued to the close of this world's history. Luther had a great work to do in reflecting to others the light which God permitted to shine upon him; yet he did not receive all the light which was to be given to the world. From that time to this, new light has been continually shining upon the Scriptures, and new truths have been constantly unfolding. (Great Controversy, pp. 148-149)

If Paxton had been honest with truth, and had quoted this reference in full, he could not have proceeded another word forward in his book, or thesis, for this quote in full, alone, destroys his entire basis for judgment of Adventism, and the criteria which he used.

Yes, we stand "in the line of the Protestant Reformation." We believe that "the great doctrine of justification by faith" was clearly taught by Luther, (ibid., p. 253) but we also believe with John Robinson, as stated in his Farewell to the Pilgrims sailing for the New World -       "Luther and Calvin were great and shining lights in their times, yet they penetrated not into the whole counsel of God." (Bancroft, History of the United States, Vol. I, p. 205; See also, Great Controversy, p. 292)

The second misuse of the writings of Ellen G. White was in connection with the 1888 message, and his use of the Spirit of Prophecy to summarize it. We shall again quote Paxton as Paxton quotes, and then give in full the source. First Paxton:       ... justification by faith is ... the third angel's message in verity ... . As yet, we certainly have not seen the light that answers to this description. (p. 67)

Now as Sister White wrote it in full:       Several have written to me, inquiring if the message of justification by faith is the third angel's message, and I have answered, "It is the third angel's message in verity." The prophet declares, "And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory." Brightness, glory, and power are to be connected with the third angel's message, and conviction will follow where ever it is preached in demonstration of the Spirit. How will any of our brethren know when this light shall come to the people of God? As yet, we
certainly have not seen the light that answers to this description. (Review & Herald, April 1, 1890)

p 4 -- This deceptive use of sources casts a shadow over all that is written in the book, and raises serious questions as to the motive Paxton had in writing this thesis. Other errors of a historical nature also appear in the book, for example in a foot note, Paxton affirms - "The human nature of Christ and the atonement were matters left unsettled in 1888." (p. 89) Jones's presentations during the 1890's and Wag goner's book, Christ and His Righteousness leave little doubt as to the stand taken by the Lord's messengers on the doctrine of the Incarnation. The book, Desire of Ages, copyrighted in 1898, leaves no doubt on the nature of the Incarnation. Pre-publication drafts of this book were quoted from by Jones in his presentations at the General Conference Session, 1895.

The time has come for us to take a good hard look at the truth committed to us by God in the 1844 Movement. This we shall attempt to do in the thought papers for 1978.


1 -- Usually reliable sources have indicated that Brinsmead is already or in the process of becoming a member of the Church again in good and regular standing. This source further indicates that Paxton "is now keeping the sabbath " and "has accepted the health message and nature of man."

2 -- "'Seventh-day Adventists claim to be the special 'remnant-heirs' of the Reformers. Notwithstanding this, in the period of 1844-1950 the fundamental theology of the Adventist gospel sometimes has more affinity with the Roman Catholic Council of Trent than with the Protestant Reformers," (Paxton, p. 77)


THE FULL NEWS RELEASE -- In the December issue, we reported on another first for the Seventh-day Adventist church in 1977. This was based on a Religious News Service report released May 19, 1977, in their Foreign Service section. We have since secured the full text of this release, and reproduce it here for you with comments. Our comments will be bracketed, and in different type.

VATICAN CITY (RNS) -- Pope Paul, receiving participants of the Conference of Secretaries of World Confessional Families, urged unceasing pursuit of the goal of "full unity in Christ and in the Church" despite "all obstacles."

"It is a joy for us to receive such an important group and to welcome you to the See of Peter," said the Pope. "In you we greet representatives of a considerable portion of Christian people and through you we send our greetings of grace and peace in the Lord to your confessional families."

[The Pope here recognizes the full import and significance of a "corporate" entity.

p 5 -- He was saying that through the representative of the Seventh-day Adventist Church, there present, he was receiving every Seventh-day Adventist, and via that representative, he was sending greetings of grace and peace to each. Thus every member of the Church received a greeting from the Pope, scripturally, "the man of sin" - the antichrist! AND, not only that, every member of the church gave through their representative a gold plated medallion to the Pope! See next article.]

The Conference, a grouping of Anglican, Protestant, Orthodox, Old Catholic, and other Christian church bodies, which was formed in 1957, met in Rome (May 16-18) for the first time.

The Vatican Secretariat for Christian Unity and the Seventh-day Adventists became regular participants in the Conference in 1968.

[In 1967 - the year that Luke 21:24 was fulfilled - the General Conference Committee approved the appointment of Dr. Earle Hilgert, then professor of New Testament at Andrews University to be our representative on the Faith and Order Commission of the World Council of Churches. We are presently represented by Dr. Raoul F. Dederen of Andrews. This now reveals that the very next year, we with the Secretariat for Christian Unity from the Vatican Curia joined the World Confessional Families. For more on the significance of these events in the light of Luke 21:24, the Adventist Laymen's Foundation published a monograph - The Times of the Gentiles Fulfilled. May be requested through Adventist Laymen's Foundation, P.O. Box 69, Ozone AR 72854 with $1 for postage.]

"We are pleased," Pope Paul told the Conference participants, "to give expression in your presence to our common faith in Jesus Christ, the Son of God, the one mediator with the Father, the Saviour of the world. Yes, brothers, with the Apostle Peter we proclaim that there is salvation in none else, for there is no other Name under heaven given among men by which we must be saved."

{Compare these utterances of the Pope with the statement of the sainted doctor of the Catholic Church - Alphonsus Maria de Liguori - who wrote:       " ... all graces are dispensed by Mary, and that all who are saved are saved by the means of this Divine Mother. It is a necessary consequence that the salvation of all depends upon preaching Mary, and exciting all to confidence in her intercession." The Glories of Mary, p. 8.       The imprimatur of Nicholas Cardinal Wiseman, Archbishop of Westminister is affixed. And incidentally, this is transcribed from a photocopy of the book which is in the General Conference Library, Takoma Park, Washington, D. C.

Well do we need to consider the words of Great Controversy:       The papacy is just what prophecy declared that she would be, the apostasy of the latter times. (2 Thess. 2:3-4) It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon, she conceals the invariable venom of the serpent. "Faith ought not to be kept with heretics, nor persons suspected of heresy," she declares. Shall this power, whose record for a thousand years is written in the blood of saints, be now acknowledged as a part of the church of Christ?

p 6 -- As the Protestant churches [Is the Seventh-day Adventist church exempt?] have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil; and as the inevitable result, they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry. (pp. 571, 572.)

In the light of this warning from the servant of the Lord, how can we then bestow upon the Pope a gold plated medallion thus honoring a record stained in the blood of saints for a thousand years!}

The pontiff went on to remark that        "on her part,"       the Catholic Church is solemnly committed by the Second Vatican Council to        "an ecumenism based on increased fidelity to Christ the Lord and on conversion of hearts. At the same time she realizes that nothing is so foreign to ecumenism as a false conciliatory approach. Strengthened by the power of God's work,"       he urged,        "Let us then, despite all obstacles, pursue the goal of full unity in Christ and in the Church ... "

Later, in Vatican Radio interviews, two officers of the Conference of Secretaries of World Confessional Families, expressed satisfaction with the Rome meeting.

Bishop John Howe, secretary of the Anglican Consultative Council, who is president of the Conference, said it had been        "a satisfactory meeting"       because        "we had secretaries here from the world organizations of nearly all the Churches including the (Vatican) Secretariat for Unity."       "It was a brotherly discussion,"       said the Anglican prelate,        "and we have been able to decide how we shall work together more with the World Council of Churches in understanding the ecumenical role that all of us have."

Dr. Bert Beach, the Conference secretary, who is secretary of the Northern Europe-West Africa Division of the Seventh-day Adventist Church, noted that the audience with Pope Paul marked the first time in history that the Seventh-day Adventist Church, through an official representative, had met with a Roman pontiff. Dr. Beach also said it had been "a pleasure" to be able to attend the Conference meeting in Rome, and that the meeting had provided "a good opportunity" for reflecting on "the work that has been accomplished" by the Conference since its founding. (pp. 9-10)

[A question still to be answered: - Who paid for Dr. B. B. Beach's trip to this meeting in Rome, as Italy is outside of the territory of the Northern Europe-West Africa Division? For more questions, see next article.]

" Truth is violated by falsehood,
but it is outraged by silence "

Henri Frederic Amiel

p 7 -- A VICE PRESIDENT REPORTS TO THE CHURCH -- In the August 11, 1977, Review (p. 23), Elder W. Duncan Eva, a vice president of the Church, reported on the meeting of Dr. B. B. Beach with the Pope. He wrote:       In connection with a recent consultative meeting of secretaries of World Confessional Families held in Rome, B. B. Beach, secretary of the Northern Europe-West Africa Division, one of the 15 participants and the only Adventist in the group, presented a book and a medallion to Pope Paul VI on May 18.

The book presented was Faith in Action and the "gold covered" medallion was a symbol of the Seventh-day Adventist Church." The fact that this medallion had inscribed the words - "Remember the sabbath day, to keep it holy" - does not alter the fact that the Church through an official representative has presented a gift of gold to the antichrist! This is in reality not a "distinctive" message to the Pope for in the Catholic catechisms it is taught - "Remember thou keep holy the Sabbath day." (A Catechism of Christian Doctrine, No. 2, p. 50) The distinctiveness of the Sabbath commandment is - "The seventh day is the Sabbath of the Lord thy God." Exodus 20:10.

Elder Eva concluded his report with this paragraph:       The Conference of World Confessional Families usually meets once a year. It is not an organization, but an informal, unstructured forum for consultation and the exchange of useful information.

Now you can go back to sleep again on your comfortable pew. It wasn't so bad after all, just a consultative, unstructured forum - BUT, wait, before you finally doze off in that Laodicean slumber, recall that the President of the (non-organized?) World Confessional Families in that Vatican Radio interview along with Dr. Beach stated that as a result of this meeting in Rome, that they had been able to decide "how we shall work together more with the World Council of Churches in understanding the ecumenical role that all of us have."

After reading this Review article, we sent the following letter to Elder Eva dated November 20, 1977:

Dear Elder Eva;

Yesterday, while pursuing through recent past issues of the Review to get up to date, I observed a news item article on p. 23 of the August 11, issue, written by you.

I would appreciate some further information regarding the medallion struck which was given to Pope Paul. Was this a single issue of the medallion, or can other such medallions be obtained? What karat weight was the gold used in plating the medallion? Could you give me the over-all cost of the designing, casting, and production of this gift?

Also, I am interested in what committee authorized this gift, and who was

p 8 -- responsible for defraying this expenditure? Religious News Service quotes Dr. B. B. Beach as stating that this "audience with the Pope marked the first time in history that the Seventh-day Adventist Church, through an official representative, had met with a Roman pontiff." (May 19, 1977) Would you care to comment on the accuracy of this report?

Looking forward to your reply, I remain,
Sincerely yours,
(Signed Wm. H. Grotheer)

The secretary to Elder Eva Mrs. Monica Norman replied acknowledging the letter and stated:

Elder Grotheer:

This is just a little note to thank you for your letter of November 20 to Elder Eva regarding the news item in the Review of August 11.

Elder Eva is away from the office until the end of December and as we do not have any information apart from what the article tells you, I am sorry we will not be able to help you until Elder Eva returns.

Since this "thought paper" will be in the mails before Elder Eva will have time to reply, we shall give you what information we receive, when we do receive it. It will remain, "Unfinished Business."

ANOTHER PRIEST IN AN ADVENTIST PULPIT -- The Times Record (Brunswick, ME) for November 18, 1977 has a picture of members of the Brunswick Area Church Council planning for the Union Thanksgiving Service, Sunday, November 20, at 4 p. m. in the Brunswick Seventh-day Adventist Church. One member pictured is Elder Erling Odell, chaplain of the Adventist Parkview Memorial Hospital. He is vice president of the Council, and a member of the committee which plans ecumenical services for the area.

A special bulletin for this service noted Father Emile Guilmette as the one who gave the sermon. In telling of this service, the church's newsletter, The Lamplighter, for November, stated:        The committee (Special Services Committee of the Brunswick Area Church Council) has invited various people of the community to participate in the event. The guest speaker is to be Rev. Fr. Emil Guilmette, pastor of St. John the Baptist Church in Brunswick. In remarks to Chaplain Erling Odell at a recent church council meeting, Pastor Guilmette said he felt it a great honor to have been

p 9 -- invited to speak at our church, and that he would give much prayerful study to the preparation of an appropriate message. Father Guilmette recently returned from Rome where he attended an important meeting of Roman Catholic leaders. He will make reference to this meeting in his address, which should be of considerable interest to our Adventist members. (p. 3)

The church newsletter also noted the Pastor - Elder Jamile Jacobs - "expressed pleasure" in accepting the request of the Church Council for the services to be held in the Seventh-day Adventist Church at which the priest was the guest speaker.

An interesting aspect of this meeting was that it was held on Sunday - not Thursday, the traditional day - and in the Adventist Church. Well did the servant of the Lord state:       The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands, and conformed to worldly customs, will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. (5 Testimonies p. 81)

FILL-IN FOR YOUR INFORMATION -- In the December issue of Watchman, What of the Night? we brought you information in regard to Billy Graham's Crusade in Hungary. The Voice of Prophecy News (November, 1977) showed a picture described as "a Hungarian National treasure" which was presented to Graham by Sandor Palotay, a Seventh-day Adventist serving as president of the Council of Free Churches in Hungary. Since that write-up we have received further information as to the Council of Free Churches in Hungary and Palotay. Under dateline, Budapest, Hungary, the Southern Tidings (September, 1977) reported that Sandor Polatai "extended the invitation to Graham while in the United States for a General Council meeting of the Baptist World Alliance." (p. 9) The Week in Religion a publication of Religious News Service noted that "Mr. Graham's visit ... was sponsored by the Council of Free Churches, an alliance of Baptist, Pentecostal , Methodist, Seventh-day Adventist, and other denominations." (Oct. 14, 1977, p. 1) Put this all together if you can, I can't!

NOW READY - A new printing of Studies in Romans by E. J. Waggoner is available, may be requested through Adventist Laymen's Foundation, P.O. Box 69, Ozone AR 72854 with $1 for postage. (1978 Jan) --- END --- TOP

1978 Feb -- WHAT IS UNIQUE IN ADVENTISM? -- If God has called forth a people with a special message for this end-time of human history, then that people possess an uniqueness which no other people have. We believe that the Adventist Movement was raised up by God to bring the final message of mercy to this world. What, then, is the unique basis upon which the Adventist Movement rests?

Is it the Sabbath? No. The Sabbath is basic, but not unique. There are Seventh-day Baptists, Seventh-day Church of God people, Seventh-day Pentecostals; and orthodox Jews keep the Sabbath. Is it the message that Jesus is coming again? No. This is basic, but not unique. There are many voices proclaiming "the King is coming." It is true that many of these do not understand how the Christ will come, and this needs to be clearly set forth in presenting this basic doctrine.

What then is unique in Adventism? The message of the Sanctuary and how we understand its relationship to what has and is taking place in the Heavenly. It was Asaph the Seer (II Chron. 29:30) who wrote -       "Thy way, 0 God, is in the sanctuary: who is so great a God as our God?" (Ps. 77:13)        Not only is the way of God to be found in the sanctuary, but the power of God emanates from the sanctuary. "The Shepherd of Israel" dwells between the cherubims, and from that place of eminence sends forth His light and His truth. (Ps. 80:1)   1    In the book of Hebrews, the work that had been carried on in the Heavenly Places is predicated by an understanding of what was done in the earthly prototype. These verses need to be re-noted:       Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. (Heb. 8:1-5)

Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience. (Heb. 9:6-9)

p 2 -- From these verse we need to understand certain basic truths:

1) -- The earthly priests served "unto the example and shadow of heavenly things." Now a shadow and an example are not the same. A "shadow" is but a faint representation of what it outlines. It lacks real substance. The "shadow" of the earthly services were the sacrifices which could never "make the comers thereunto perfect." (Heb. 10:1) It was utterly impossible for the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean to take away sins. The blood of animals is but a shadowy representation of the precious blood of Jesus Christ our Lord. But not so, an "example". An "example", while not the actual problem, does reveal the exact way to solve the problem. The example takes us through the steps so that when the reality is faced, we can attain its "sum".

2) -- And what is the example? The priests went always (daily) into the first apartment accomplishing the service of God, but into the Most Holy Place, the high priest went alone once every year. Herein is the uniqueness of Adventism. Based on the prophecy of Daniel 8:14 -"Unto two thousand and three hundred days; then shall the sanctuary be cleansed" - we have clearly defined the work of Christ as divided between the two apartments of the heavenly sanctuary with His final work beginning in 1844.

Because of sin a mediator became a necessity.       "There is one mediator between God and man, the man Christ Jesus." (I Tim. 2:5)        This priesthood of Jesus must be understood in its fullness. In this mediatorial work as High Priest forever after the order of Melchizedec, He is presented as a "forerunner ... for us entered." (Heb. 6:19-20) As a forerunner, He has prepared the way, and that way is through the veil, that is to say His flesh. (Heb. 10:19-22) By the means of His incarnation, He has not only provided a perfect Sacrifice, but He has also provided a perfect Example. This He mediates for all who come unto God by Him.

Not only has Jesus Christ prepared the Way - but He will also prepare a people for He is the Forerunner for us, who of ourselves cannot attain to the Way exemplified. This is a part of the covenant that He made with the Father. We read:       Jesus refused to receive the homage of His people until He had the assurance that His sacrifice was accepted by the Father. He ascended to the heavenly courts, and from God Himself heard the assurance that His atonement for the sins of men had been ample, that through His blood all might gain eternal life. The Father ratified the covenant made with Christ, that He would receive repentant and obedient men, and would love them as He loves His Son. Christ was to complete His work, and fulfill His pledge to "make a man more precious than fine gold; even a man than the golden wedge of Ophir." All power in heaven and on earth was given to the Prince of Life, and He returned to His followers in a world of sin, that He might impart to them of His power and glory. (Desire of Ages, P. 790)

We can rest assured that even as the Way provided is "ample", so also the preparation of a people will be just as perfect as was the sacrifice which provided the Way.

A little checking of the text used in the above reference from Desire of Ages Isaiah 13:12 - in context reveals that this commitment of Christ will be fullfilled between the time when "the stars of heaven and the constellations thereof shall not

p 3 -- give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine" (Isa. 13:10); and the time when the heavens shall be shaken, "and the earth removed out of her place, in the wrath of the Lord of hosts, and in the day of His fierce anger." (Isa. 13:13) In other words between the time when the major signs in the sun, moon, and stars were fulfilled (1780, 1833), and the time of the final wrath of God in the seven last plagues, Jesus Christ will fulfill His promise of a completed work - a people perfected because His final atonement in the Most Holy Place of the Heavenly Sanctuary brings forth the latter rain. Herein is the uniqueness of Adventism.

The Message of Adventism - its unique witness - says to men and women living in this end-time of human history, that Jesus, the Lamb of God, is as man's great High Priest ministering a final atonement - "a special atonement for [spiritual] Israel" (Early Writings, p. 251) - whereby they shall become "pillars" in the temple of God. On these shall be placed the "name of God;" the name of the city of God, which is the New Jerusalem, and Jesus' own new name. (Rev. 3:12. See also Early Writings, , p. 15) Let it be noted that they will not be "pillars" in Old Jerusalem, but will be "pillars" in a new "city" which is above, which is the mother of us all. (Gal. 4:26) (2) This unique witness of Adventism is the message that is coming under fire at this very present time.

Geoffrey J. Paxton in his book, The Shaking of Adventism, declares -       "From Brinsmead's [present] writings it is supremely evident that the doctrine of justification by faith alone is that which casts out any notion of perfection in this life." (p. 145).        This is the challenge that is being thrown at Adventism today. But it is not true, and the message of the Sanctuary proves that it is not true. Justification by faith and the perfection of character are consistent and compatible when understood in the light of the message of the sanctuary - the unique basis of Adventism. This we shall continue to explore in the next thought paper.

1 -- It is interesting to observe that both of these Psalms which state these basic truths concerning the sanctuary were written by Asaph the Seer. Of his own experience, he wrote -       "My feet were almost gone; my steps had well nigh slipped." It was not until he "went into the sanctuary of God" that he recovered his faith, and understood his relationship before God. It was then that he could write - "Thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory. Whom have I in heaven but Thee? and there is none on earth that I desire beside Thee." (Psalm 73: 2, 17, 23-25)        In a time when the basic truths of the sanctuary are slipping from the understanding of "God's professed people", and our steps are faltering, we need to renew our trust and faith in God's way by going again "into the sanctuary of God."

2 -- Over this very point, we are having great difficulty. Paul uses an experience from the story of Abraham to illustrate what he means. The "Old City" represented by Hagar and Ishmael her son by works is in bondage with her "children." This is the "mother" of all those who are attempting to gain heaven by works and allegiance to human organization. By some present day spiritual guides, this earthly church is declared to be our "mother." But

p 2 -- Paul says that those who are children by faith have a different "mother", even the New Jerusalem which is from above. To have been born again by earthly methods - evangelisitic psychology - the will of man, still produces a birth of the flesh. To be born of the Spirit - the true head of the Church - is to be born from above. Adventism was to have brought men and women into a relationship with the Holy Spirit as the Head of the Church. It was the Holy Spirit which the leadership in 1888 rejected. (Series A, No.6, p. 20) It is the Holy Spirit which they continue to reject because they desire to be "first ministers" of the Church. We have never yet trusted the Holy Spirit to lead Christ's Church, because we say that unless the human can control, it will be broken into a thousand atoms. God will yet demonstrate that man's devisings will produce schisms in the earthly "body" but that Christ will mediate a people - 144,000 strong - who will speak the same language, and who will be united in one faith - even the faith once delivered to the saints.

THE VOICE OF A PIONEER IN THE ADVENT MOVEMENT -- The servant of the Lord wrote:       I have had presentations regarding the deceptions that Satan is bringing in at this time [1905 - the Alpha of apostasy]. I have been instructed that we should make prominent the testimony of some of the older workers who are now dead. Let them continue to speak through their articles as found in the early numbers of our papers. Letter 99, 1905 (Counsels to Writers and Editors, p. 26)

If, to counter the Alpha, Sister White was instructed that the messages of the pioneers, then dead, should speak, how much more so now in the midst of the Omega of deadly heresies. We plot below Joseph Bates' understanding of the Church "periods" of Revelation 3 as defined in his article in the first issue of the Second Advent Review and Sabbath Herald -, November, 1850, p. 8, published in Paris, ME. (The direct quotes on the time lines are from Bates' article.)

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... . . 2nd Advent
Sardis - "the nominal church or Babylon" ... .. ... ... ... ... ... ... . |
... ... . Philadelphia - "the only true church of God on earth" . |
... ... ... ... ... ... ... Laodicea - "the nominal Adventist" .. ... ... .... |

[A corollary to the Bates' premise would place the church of Thyatira on a time line above Sardis representing the Catholic church. This whole position would accord with the "ecumenical" activities which can be documented today involving Thyatira, Sardis, and Laodicea.]

p 5 -- The position of Joseph Bates regarding Laodicea is in harmony with the Greek text of Revelation 3:15-16 and the messages of the Spirit of Prophecy. Note carefully the following:

Oida                                        sou                                    ta                         oti                     oute                    yucros             

I know       of thee       the works       that       neither       cold      

             ei                           oute             zestos           Ofelon                         yucros               hs

thou art        nor        hot.                0 that             cold         thou wnast      

    h            zeotss           Outws oti               cliaros                             ei                         kai

or       hot.             So because        lukewarm       thou art       and      

  oute                zestos          oute                 yucros            mellw                         se

 neither       hot       nor          cold,            I am about      thee     

emesai                            ek                     tou            stomatos             mou

to vomit       out of       the       mouth        of me.

These sentences are not in the subjunctive mood with the possibility of "if", but are simple declarative sentences of intent based on a specified declared condition.

Observe these excerpts from the Spirit of Prophecy: [If you wish to note them in full context, they are taken from the -Review & Herald article, "The Righteousness of Christ", August 19, 1890]

I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel's message, has been fulfilled and will continue to be present truth till the close of time ...

The enemy has men in our ranks through whom he works, that the light which God has permitted to shine upon the heart and illuminate the chambers of the mind may be darkened. There are persons who have received the precious light of the righteousness of Christ, but they do not act upon it; they are foolish virgins ...

The name "foolish virgins" represents the character of those who have not the genuine heart-work wrought by the Spirit of God. ...They had all the light, all the knowledge, but they failed to obtain the oil of grace; they did not receive the truth in its sanctifying power ...

The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state. The True Witness declares, "I know thy works, thou art neither cold nor hot: I would that thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth ... "

The position of Bates in regard to the Philadelphia church is also sustained in the Spirit of Prophecy. Bates justified his conclusion - "the only true church of God on earth, for they asked to be translated to the city of God" - with the texts, Revelation 3:12 & Hebrews 12:22-24. Check the context of Revelation 3:12 and now notice how the servant of the Lord uses this text in the following statement: To the people who will be keeping the commandments of God when under the

p 6 -- hand of oppression, will come these words of comfort: "Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold I come quickly. Hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go out no more: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God, and I will write upon him my new name." (Review & Herald, may 2, 1893)

Describing the 144,000, it is written:       The 144,000 were all sealed and perfectly united. On their foreheads was written, God, New Jerusalem, and a glorious star containing Jesus' new name. (Early Writings, p. 15)

It is apropos to ask the question - In the light of the above statements, of which church will the 144,000 be members? Of this group, the Word of God declares "These are they which were not defiled with women; for they are virgins." (Rev. 14:4) And why? Because they who confess their "mother" to be "the heavenly Jerusalem" are members of the "church of the firstborn, which are written in heaven." (See Heb. 12:22-23, one of the texts used by Bates.)

"Let us strive with all the power that God has given us to be among the hundred and forty-four thousand." (Review & Herald, March 9, 1905) And - this counsel was written in the same year Sister White was "instructed that we should make prominent the testimony of some of the older workers" who were then dead. It would be well if all would read and heed what Bates said about Laodicea. See the last paragraph of his article in the first Review.

When you have read in times past that "the professed Protestant world will form a confederacy with the man of sin" (General Conference Bulletin, April 13, 1891, p. 257); and that "Protestantism" will reach "across the gulf to clasp hands with the Papacy" (An Appeal to Ministers and Conference Committees, p. 38), you never really believed that the Seventh-day Adventist Church through an official representative would be involved, did you? Then for a vice president of the General Conference to describe the gold medallion presented to Pope Paul VI as "a symbol of the Seventh-day Adventist Church" is also beyond credibility if it were not reported in the General Church Paper - the Review. A "symbol" is defined as "a visible sign of something invisible." (Webster's seventh New Collegiate Dictionary) Thus the hierarchy have placed the Church on a golden "platter" and served it to the Pope!

As this thought paper goes to press (January 10, 1978) we have not received a reply to the letter sent to Elder Duncan Eva. We did receive, at his request, an explanation of the medallion through the General Conference Department of Communications. Hopefully all our questions can either be answered by Elder Eva or the Department of Communications in time for the March thought paper - and then we can give a complete report. --- (1978 Feb) ---END --- TOP

1978 Mar -- A GREAT DIVIDE BRIDGED -- Recently - December, 1977 - theologians representing the Methodist and Lutheran Churches met in Dayton, Ohio, to explore their differing concepts on justification and sanctification. Dr. E. Dale Dunlap, dean of St. Paul's School of Theology in Kansas City, representing the Methodist viewpoint, stated, John Wesley "doesn't dwell on justification. He gladly accepts God's gracious act of justification and ... focuses on what he see as the existential business at hand the business of growing in grace,the business of holy living." (Religous News Service 12/7/77, p. 17) This Methodist theologian defined sanctification as "the simple assertion of divine activity in our lives which makes a difference that is actuated in our growing toward spiritual maturity in love - our human perfection." (Ibid.)

Professor Jerrold A. Eickmann of Concordia Seminary in St. Louis stressed the viewpoint of the Lutheran tradition by stating that "each believer's justification is perfect and complete and although God desires that each believer strive for perfection of life, sanctification nevertheless remains imperfect in this life." (Ibid.)

These two differing viewpoints represent "the great divide" in Protestant soteriology, the science of salvation. Herein is the basis of the controversy which has been introduced into the Adventist Church through the Ford-Brinsmead "mateship." And when we consider that the prophetess to the Remnant came from a Methodist background, we would tend to think that her position would be balanced in favor of the Wesleyan tradition. But when God raised up the Movement of 1844, He made "the foundation and central pillar of the Adventist faith ... the declaration, 'Unto two thousand and three hundred days; then shall the sanctuary be cleansed.'" (Spirit of Prophecy, IV, p. 258) In the light that God gave His people following the great disappointment, He intended the knowledge and understanding of the sanctuary should bridge that "great divide." This is the uniqueness of Adventism!

In the model Sanctuary erected by Moses under Divine mandate according to the pattern shown in the mount, the Court with its Altar of Burnt Offering prefigured the New Testament doctrine of justification. The Holy Place - also with its Altar - prefigured the doctrinal aspects of sanctification. But there was another room in the sanctuary - the Most Holy Place. This typified and revealed the purpose of God in perfection. The two apartments were distinct and separate, yet they were related. The coals from off the golden altar were used to burn the incense in the golden censer on the Day of Atonement. (Lev. 16:12-13) In like manner also, sanctification and perfection are distinct and separate, yet related.

p 2 -- Thus justification, sanctification, and perfection to be rightly understood must be considered in the light of the sanctuary, which reveals the "way of God." (Ps. 77:13)

The Court of the Sanctuary with its brazen altar taught several things among which are:
1) Man cannot atone of himself for the sins he has committed; a substitute must be provided.
2) Confession and a transfer of his sins in the act of laying his hands on the substitute were required. (Lev. 5:5; 4:24a)
3) The sinner took the life of the victim. (Lev. 4:29)
4) The at-one-ment, the reconciliation was effected by the priest. (Lev. 4:20b)

All of this was to find its antitype in the New Testament. Jesus Christ became man's Substitute. We must confess as a prerequisite to forgiveness and cleansing. (I John 1:9) Further, and this the proud heart resists - we by sinning drove the nails into the hands and feet of our Saviour. We thrust the spear into His side. But He whom we murdered arose, and by His own blood makes intercession for us murderers!

The first apartment with its Table of Shewbread, the Golden Candlesticks, and the Altar f Incense represented in symbol many conditions of Christian growth in grace. The study of the Word, morning devotion wherein light from the Word prepares us for the daily conflict, prayer made effective through the incense offered on the altar - these and other rich lessons can be drawn from the study of the types in this apartment. But this is not the thrust of this article. It must not be overlooked that while we are justified - as typified in the services connected with the Altar of Burnt Offering - there is still an Altar in the experience of sanctification. While no burnt offering, no meat or drink offering was to come upon this Altar (Ex. 30:9), yet a continual mediation was required. So Christ was once offered for all time, yet in the book of Revelation, He is portrayed as ministering before the Father in the first apartment of the Heavenly Sanctuary as a "Lamb as it had been slain." (Rev. 5:6) Why?

Commenting on this very text, the servant of the Lord wrote:        A daily and yearly typical atonement is no longer to be made, but the atoning sacrifice through a mediator is essential because of the constant commission of sin. Jesus is officiating in the presence of God, offering up His shed blood, as it had been a lamb slain. Jesus presents the oblation offered for every offense and every shortcoming. (Selected Messages, bk i, p. 344)

In the same manuscript, the necessity of continual mediation is amplified. It reads:        The religious services, the prayers, the praise, the penitent confession of sin ascend from true believers as incense to the heavenly sanctuary, but passing through the corrupt channels of humanity, they are so defiled that unless purified by blood, they can never be of value with God. They ascend not in spotless purity, and unless the Intercessor, who is at God's right hand, presents and purifies all by His righteousness, it is not acceptable to God. All incense from earthly tabernacles must be moist with the cleansing drops of the blood of Christ. He holds before the Father the censer of His own merits, in which there is no taint of earthly corruption. He gathers into this

p 3 -- censer the prayers, the praise, and the confessions of His people, and with these He puts His own spotless righteousness. Then, perfumed with the merits of Christ's propitiation, the incense comes up before God wholly and entirely acceptable. (Ibid.)

Note, the experience is ascribed to "true believers." If we are honest with ourselves, we must confess and say - "It is verily so." What then is the answer? What will happen when the Intercessor steps aside at the close of probation, if this should continue to be the experience of "the true believer"? In answer to this dilemma, the sanctuary again provides the answer. Christ as High Priest over the household of God has entered into the Most Holy Place of the sanctuary in Heaven to "make a special atonement for Israel." (Early Writings,, p. 251) In the type, the High Priest went "alone" once each year into the Most Holy Place, and it is Christ "alone" who shall achieve through His intercession in the final atonement the means for the perfecting of His people prior to the close of probation.

The three-fold growth of the sinner to saint in these final hours of human history is concisely stated in this one sentence:        Divine grace is needed at the beginning, divine grace at every step of advance, and divine grace alone can complete the work. (Testimonies to Ministers, p. 508)

Geoffrey Paxton in his book - The Shacking of Adventism - claims the writings of Brinsmead make "it supremely evident that the doctrine of justification by faith alone is that which casts out any notion of perfection in this life." (p. 145) In this he errs. When we understand and experience justification by faith alone, we are then prepared to accept "the divine grace alone" which can complete the work in our lives. Just as one must cast his helpless soul upon the mercy of God confessing himself a sinner to go down to his house justified, just so must one believe that in the mercies of that same God through the final intercession of Jesus, power will be bestowed to complete the cleansing and give full victory over sin. It is just as impossible for us to atone for our past sins as it is for us to live in our sin environment free from sin. By faith in the sacrifice and intercession of Jesus, we believe that both are possible. Justification by faith and perfection by faith are in every sense compatible in the light revealed by God through the sanctuary service.

The power provided through the final atonement is what is called "the Latter Rain." This promised blessing is simply the bestowal of the Holy Spirit without measure, even as it was given to Jesus in His earthly life. (John 3:34) This work of the Holy Spirit is clearly outlined by the servant of the Lord. She wrote:        The latter rain, failing near the close of the season, ripens the grain, and prepares it for the sickle. The Lord employs these operations of nature to represent the work of the Holy Spirit. As the dew and the rain are given first to cause the seed to germinate, and then to ripen the harvest, so the Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God's grace in the soul . By the power of the Holy Spirit the moral image of God is to be perfected in the character. We are to be wholly transformed into the likeness of Christ. (Testimonies to Ministers, p. 506)

p 4 -- Paul tells us that this treasure - a complete transformation into the likeness of Christ - will be in earthen vessels. (II Cor. 4:7) And the reason is given - "that the excellency of the power may be of God, and not of us." But one questions - Does this mean that the "corrupt channels" through which our prayers,, praises, and confessions now ascend will be eradicated? No, to so conclude would be to follow "the holy flesh" doctrine. How then are we to understand the expression - "corrupt channels of humanity"? While no man can define, nor limit, the working of the Holy Spirit upon a surrendered life, we can understand to some measure what takes place when the Holy Spirit falls "like an electric shock upon the palsy-stricken soul." (5 Testimonies, p. 267) We must first consider what took place when mankind fell into sin - what happened to the "channels of humanity." This we shall discuss in the next thought paper.

ANOTHER PIECE IN THE JIG-SAW PUZZLE RE: PALOTAY (See January Thought Paper, p. 9) -- In Hungary, "those harassed by the Communists denounce a certain Palyotai as one of the traitors who gave them into the hands of the police; this is the man who invited Billy Graham to preach in Hungary. On his return Billy Graham gave glowing reports about the liberty he had seen there. He dined with the traitor Palyotai instead of speaking with those who were persecuted." "The Voice of the Martyrs", Jan., 78, p. 2. Since the Voice of Prophecy News listed Palotay as a Seventh-day Adventist who is president of the Council of Free Churches in Hungary, why the silence in the Adventist Review?

MANAGED NEWS RELEASE -- The Adventist Review (January 12, 1978, p. 32) carried the following under the caption - "Appeals Court Backs Literature Evangelists" -        The Tenth Circuit U. S. Court of Appeals has given literature evangelists a strong too] to use as they meet opposition from Green River Ordinances, which restrict door-to-door salesmen.

In a two-to-one decision the appeals court upheld the U. S. Federal District Court's decision in Wyoming in a case involving literature evangelists who were prohibited from working in Laramie because of the city's Green River Ordinance. The court decision is binding in the area served by the Tenth Circuit, and it carries a great deal of weight in the other circuits across the country.

The decisions of the district and the circuit courts establish the principle that literature evangelism is a ministry of the church that must be removed from the category of commercial door-to-door sales. The courts did not upset the constitutionality of the Green River Ordinances, but rather said these laws did not apply to the work of literature evangelists as it is conducted by the Seventh-day Adventist Church.

It is not yet known whether the city of Laramie will appeal the decision to the U. S. Supreme Court.

Consider - does this news item in the Adventist Review tell you on what basis the Court of Appeals made its decision? What were the arguments used by the Church leadership to obtain this decision? The following is from Religious News Service giving the same news story:       Washington D. C. (RNS) A federal appeals court has ruled that a city ban prohibiting door-to-door commercial peddling does not apply to the literature evangelists of the Seventh-day Adventist Church ...

A federal district court in Wyoming ruled in favor of the Church in 1976 on the basis that "literature evangelism" was a basic ministry of the denomination and that the sale of literature was incidental. The appeals court upheld the Wyoming decision.

"We agree with the trial court," the appeals court said, "that the dominant and primary mission of the colporteur (literature evangelist) is to spread the gospel, and the sale of church literature is -incidental thereto and does not convert a minister into a peddler."

The Adventists had argued that literature evangelism is essential to the Church's system of spreading the gospel. They said that while the process does involve selling literature door-to-door, the evangelists were not dependant on commissions for their support. The church provides subsidies for living quarters, automobile expenses, medical expenses, and other incidentals.(Dec. 21, 1977, p.23)

p 6 --
Every single Publishing Department Secretary at all levels of the hierarchy knows that he was chosen for his position because of his sales promotion ability, and the sales records that he had made. The "sales" factor was a primary qualification and not merely "incidental." Every literature evangelist knows that his "subsidies" are based on his sales record. Let a man become a "literature evangelist", and consider his sales only as "incidental" to his work, and see how long he will remain on the working force and draw "subsidies."

To lead the Court of Appeals to declare the sale of books was"incidental" to the work of the colporteur, someone has opened himself up to the possibility of perjury. It might be well if the City of Laramie, Wyoming were advised that if they could find several ex-literature evangelists, or field secretaries who would be willing to give sworn testimony as to the real emphasis at the colporteur "sales" conventions, an appeal to the Supreme Court might bring to light some hidden things of darkness.

After writing the above paragraph, I called a person who had spent over a decade in the Publishing work as a literature evangelist, and as an associate secretary, and he verified from his own experience that every sentence written was true and that he could testify to its truthfulness. Why then do we glory in decisions from the Courts based on deceptive representation?

Both Joseph Bates and Uriah Smith recognized the Church of Sardis as representing the Reformed Churches resultant from the Reformation. However, Uriah Smith placed it in a consecutive time sequence to be followed by the Philadelphian period. Smith wrote:        Sardis signifies "prince or song of joy" or "that which remains." We then have before us, as constituting this church, the reformed churches, from the date above named [1798] to the great movement which marked another era in the history of the people of God. (Thoughts on Revelation, p. 392, 1912 edition)

Bates stated the application concisely as to what the Reformed Churches had become in his day. He wrote -       "Sardis, the nominal church or Babylon." (Second Advent Review and Sabbath Herald, Nov., 1850, p. 8)       But to Bates this period was concurrent with the ones to follow. However, in noting the next Church, the Philadelphian, both recognized that this church represented the Advent Movement. Bates declared it to be       "the only true church of God on earth." (Ibid.);         while Smith wrote:       The word Philadelphia signifies brotherly love, and expresses the position and spirit of those who received the Advent message up to the autumn of 1844. As they came out of the sectarian churches, they left party names and party feelings behind; and every heart beat in unison, as they gave the alarm to the churches and to the world, and pointed to the coming of the Son of man as the believer's true hope.

p 7 -- Selfishness and covetousness were laid aside, and a spirit of consecration and sacrifice were cherished. The Spirit of God was with every true believer, and His praise upon every tongue. Those who were not in that movement know nothing of the deep searching of heart, consecration of all to God, peace, joy in the Holy Spirit, and pure, fervent love for one another, which true believers then enjoyed. Those who were in that movement are aware that language would fail to describe that holy, happy state. (Smith, op. cit., Pp. 395-396)

The servant of the Lord also bears testimony to this unique experience that marked the Philadelphian period. In the chapter - "The Midnight Cry" - she wrote:       Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now [1886], after the lapse of forty years, all who shared in that movement and who have stood firm upon the platform of truth, still feel the holy influence of that blessed work, and bear witness that it was of God. (The Great Controversy, p. 250, 1886 ed.)

Inasmuch as we are told that the third angel's message "will close with power and strength far exceeding the midnight cry" (Early Writings, , p. 278), we do well to consider the work of the "third angel" in relationship to the religious experience of 1844. Of this work, the Lord's servant counseled:       I then saw the third angel. Said my accompanying angel, "Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention." (Early Writings, D. 118)

The results of this work are further described:         I saw a little company traveling a narrow pathway. All seemed to be firmly united, bound together by the truth, in bundles, or companies. Said the angel, "the third angel is binding, or sealing, them in bundles for the heavenly garner." (Ibid. p. 88-89)

We have only to note the experience that preceded the Midnight Cry to understand the meaning of the work of the Third Angel. "Those who preached the first message had no purpose or expectation of causing divisions in the churches, or of forming separate organizations." (Spirit of Prophecy, IV, p. 236) For a while the nominal churches "welcomed" the labors of William Miller. But when the leadership of these churches "decided against the Advent truth, they desired to suppress all agitation of the subject. Those who had accepted the doctrine were thus placed in a position of great trial and perplexity. They loved their churches, and were loath to separate from them; but as they were ridiculed and oppressed, denied the privilege of speaking of their hope, or of attending preaching upon the Lord's coming, many at last arose and cast off the yoke which had been imposed upon them." (Ibid., p. 237)

Resulting from this experience, the Advent believers recognized the definition

p 8 -- of the church as given by "the gentle and pious Melancthon" who declared - "There is no other church than the assembly of those who have the word of God, and who are purified by it." (Ibid.) This corresponds to the description of the work of the "third angel." As noted above, the work of this angel is to gather the wheat from the tares, and bind them "together by the truth", which is the word of God. No ecclesiastical hierarchy controls the church of God in its final form or mission - the Holy Spirit alone will lead and direct in the final movement, even as Uriah Smith indicated was the experience of the Advent Movement in the beginning of the Philadelphian period. It is the Advent Movement that will triumph and go through to the very end, but it will be marked by the same characteristics that marked its beginning. Of this, all who plan to triumph with this Movement need to be advised.

A MESSAGE FROM 1887 -- The eye of Jesus, looking down the ages, was fixed upon our time when He said, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!" it is still thy day, 0 church of God, whom He has made the depository of His law. This day of trust and probation is drawing to a close. The sun is fast westering. Can it be that it will set and thou will not know "the things which belong unto thy peace"? Must the irrevocable sentence be passed, "But now they are hid from thine eyes" (Luke 19:42)? (Letter 58, 1887)

A QUESTION - Can it be that our failure to read correctly God's dealings with us in our history has brought us to the place where we can not see correctly the fulfillment of Luke 21:24 - It is "hid from our eyes"? Who can affirm that God's purposes and message that came in 1888 - one year after the above warning - have ever been fulfilled or accepted by the Church - even now in 1978?

STILL UNFINISHED RE: THE AUDIENCE WITH POPE PAUL VI -- Two letters from Elder Duncan Eva - dated January 13, and January 24 - stated in substance the same thing. We quote in full the body of the letter of January 24:       Thank you for your letter of January 18. 1 am trying to get the information you are requesting and, as I mentioned in my letter of January 13, have written to B. B. Beach asking for this further information.

As soon as I receive a reply I will be writing and answering your questions.

As soon as we do receive a reply we will give a full report in the thought paper. If after a reasonable time has elapsed, we have not heard, we will give a complete analysis of what material is available on this issue.

p 9 -- FROM SABBATH TO SUNDAY -- A friend sent me this book published by the Pontifical Gregorian University Press in Rome. (Usually we have to spend our own funds on that which is not "bread" so that we can alert the people of God concerning the "stones" they are being fed in place of the Word of Life.) Dr. Samuele Bacchiocchi, the author, was the first non-Catholic to graduate from the Pontifical Gregorian University, and is currently teaching theology and church history at Andrews University. From information we are receiving, this book is being given widespread circulation among Seventh-day Adventists. To those who choose to read this book, certain things need to be kept in mind.

The Preface was written by a Jesuit - Vincenzo Monachino, Chairman of the Church History Department of the Pontifical Gregorian University. His last paragraph of commendation needs to be carefully noted for it is revealing in regard to the one writing the book - Samuele Bacchiocchi - and why the Jesuits have chosen to place their imprimatur on the book. It reads:       The strict scientific orientation of the work does not prevent the author from revealing his profound religious and ecumenic concern. Conscious that the history of salvation knows not fractures but continuity, he finds in the rediscovery of the religious values of the Biblical Sabbath, a help to restore to the Lord's Day [Sunday] its ancient sacred character. (p. 8)

This raises at least two questions. Can one with an "ecumenic" concern, really present the truth about the Sabbath? Secondly, since when did Sunday have a "sacred" character? If a book is published which helps to give Sunday a "sacred" character, then that book is open to serious question as having any real value to help us proclaim "the Sabbath more fully." (Early Writings, p. 85) It reminds me of some of my experiences in following up Bible Course leads in the hills of Old North Georgia. The course that was being used for evangelistic purposes was so watered down in regard to the Sabbath that when finally finding the students who had completed the series of Bible lessons, I was told how much they enjoyed these lessons because it helped them keep Sunday so much better.

It is very evident that the Board or Committee which recommended Dr. Bacchiocchi to a chair of theology at Andrews University did not read his doctoral dissertation very carefully. Let us note only one section as an example. In the discussion of Revelation 1:10 - "I was in the Spirit on the Lord's day" - Dr. Bacchiocchi states that there are three possible interpretations as to the meaning of "Lord's day" in this verse:
Sunday, the first day of the week;
2) Easter-Sunday; and
3) "The day of the Lord" in an eschatological sense. (pp. 112-113)

He does not consider the term "Lord's day" in Revelation 1:10 as meaning the Sabbath of the Lord, or the seventh day. However, in a footnote, he comments - "K Strand [also of Andrews] advances an interesting hypothesis, namely that the 'Lord's day' in Rev. 1:10 might refer to the seventh-day Sabbath." (Fn 99, p. 122) He calls this "a conjecture" and seeks to refute this position by questioning Strand's interpretation of a third century source.

Evidently, the prophet to the Remnant was only expressing a "conjecture" when she wrote:

p 10 -- It was on the Sabbath that the Lord of glory appeared to the exiled prophet. The Sabbath was sacredly observed by John on Patmos as when he was preaching to the people in the towns and cities of Judea. He claimed as his own the precious promises that had been given regarding that day. "I was in the Spirit on the Lord's day," John writes, "and I heard behind me a great voice, as of a trumpet, saying I am Alpha and Omega, the first and the last." (Acts of the Apostles, pp. 581-582)

If Dr. Bacchiocchi had spent more time reading what the servant of the Lord had written about the Sabbath instead of the fathers of the Catholic Church, and the theologians of Babylon, he might have understood that the Lord's day of Revelation 1:10 was the Sabbath rather than referring to the truth as "an interesting hypothesis" and "a conjecture." But then, if he had done so, he could not have graduated summa cum laude from the alma mater of popes, cardinals, and bishops, and he would not have received a gold metal from Pope Paul VI. And we must keep in mind that these are valuable "credentials" when being considered for a chair of theology at Andrews University to instruct the young ministers of the Church.

The whole question of the change from Sabbath to Sunday has never been better summarized in a few sentences than as was expressed by Dr. E. T. Hiscox before a Baptist ministers meeting at Saratoga, N. Y., August 20, 1893. He said:       Of course I quite well know that Sunday did come into use in early Christian history as a religious day, as we learn from the Christian Fathers and other sources. But what a pity that it comes branded with the mark of Paganism, and Christened with the name of the Sun-god. Then adopted and sanctified by the Papal apostasy, and bequeathed as a sacred legacy to Protestantism, and the Christian world, just as Easter, which the Churches hankering after ritualism are now so lovingly pressing to their hearts, comes bearing the sign Manual of a heathen divinity, instead of -- if something purely Christian could not be had --at least bearing the sign and designation of pascha from the old dispensation. But in those early ages when Christian ritualism largely received its form, the mold in which it was cast was rather Pagan than Jewish, as preferred by a carnal and secularized Church establishment.(1)

But again - for Dr. Bacchiocchi to have defended this truth - it would have cost him his gold medal from the Pope!


From a certified copy of the paper read by Dr. Hiscox, corrected and approved by him. It was given to the late Elder F. C. Gilbert, who had it notarized in the presence of the late Dr. Frank H. Yost

" Silence isn't always golden.
Sometimes it's just plain yellow.
"   Earl Reeves

p 11 -- SIGNS OF THE TRENDS (With Comments) -- [This new section of the "Thought Paper" will be included from time to time. It will involve current events in the area of religious trends both in the world and in the Church. Comments will be made on the items as we see them. If no comments are made, we leave with you the item for your own evaluation.]

"Good SDA Church Members" - Gar Baybrook in his "Leaves of Autumn" advertising brochure recommended the late Donald G. Barnhouse's book - Your Right to Heaven. He advised:        This is the source of the program that was tried by [the] Texas [Conference] with Elder [G. A.] Coon (see his book - Only for the Undeserving) and Elder [Eldon] Walter (see New Testament Witnessing). They had fantastic initial success in interesting new interests but later found that these new "converts" fell away. There is a terrific opening wedge here but the follow-up should be changed to a program of our old time tried Bible Studies instead of telling the person the Bible guarantees them salvation by mere acceptance. Use this method of approach and drop the "once-saved-always-saved" promises and instead encourage Bible studies arid you will develop good SDA Church members.

In Old Testament times, when you mixed the "Egyptian" and the "Israelite faith" you obtained a "mixed multitude." Now by mixing the methods of a "Babylonian" with "old time" Adventist methods you get - "good SDA Church members"! The Lord said through Jeremiah the prophet - "My people have committed two evils; they have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." (Jer. 2:13)

"Wanted: Two-legged Donkeys" -- This is the title of a sermon outline appearing in the Ministry (Nov., 1977, pp. 9-10) written by 0. Afton Linger, a retired Baptist minister. If the hierarchy want the laity to be two-legged donkeys, may they be even as Balaam's ass (Numbers 22:21-32), and speak up to the apostate prophets who are a curse to Israel. (Jer. 28:15-16)

One in Belief -- Billy Graham asserts that his beliefs "are essentially the same as those of orthodox Roman Catholics" and draws several parallels:

"They believe in the Virgin Birth, and so do I. They believe in the blood atonement, and so do I. They believe in the Resurrection of Jesus and the coming judgement of God, and so do I. We only differ on some matters of later church tradition." (RNS 12-15-77) "When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common ... . . " Read the rest in Great Controversy p. 445.

p 12 -- "Special Army of God" -- Larry Christenson, chairman of the Lutheran Charismatic Renewal Services, told one of the general sessions of the Kansas City Conference of Charismatics in July, 1977, that Catholics and Protestants are a part of the "special army of God" and that the Charismatic Renewal is a "net work of outposts strategically placed throughout the land ... that the Lord can count on in the day of battle." - The Week in Religion, RNS 812-77

Prayers to Mary -- ROME (RNS 12-9-77): Pope Paul made his customary annual visit to Piazza de Spagna where he placed a large basket of roses, gathered from the Vatican gardens at the foot of the column which is graced by a statue of the Virgin Mary. The occasion was the anniversary of the proclamation by Pope Pius IX of the dogma of the Immaculate Conception in 1854. Prior Roger Schuts, Protestant leader of the community of Taize in France, joined in the prayers to the madonna along with the Pope and the rest of the throng.

Look Who's Talking! - "Those who order or practice torture commit a crime that is truly grave ... " And who said this? None other than Pope Paul VI as he addressed the diplomatic corps accredited to the Vatican, Jan. 14, 1978, in an annual exchange of New Year's greetings. (RNS 1-16-78) What says history?

That the Church of Rome has shed more innocent blood than any other institution that has ever existed among mankind, will be questioned by no Protestant who has a competent knowledge of history. The memorials, indeed, of many of her persecutions are now so scanty, that its impossible to form a complete conception of the multitude of her victims, and it is quite certain that no power of imagination can adequately realize their sufferings. (History of the Rise and Influence of the Spirit of Rationalism in Europe, Vol. 11, p. 32, quoted in Facts of Faith, p. 66)

And we - what have we done? We have given this man a medallion overlaid with pure gold, and have obtained an audience with him through an official representative of the Church. The prophetess to the Remnant asked - "Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?" (Great Controversy, p. 571) (1978 Mar) --- END ---

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