1977 Oct-Dec - X 10(77) - X 12(77)




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1977 Oct -- THE EXERCISE OF THE WILL -- Part 2 -- The process by which our human wills interact with the purposes of God is presented clearly in The Desire of Ages. Note the following: In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan's control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God. (1)

When I choose to surrender to Christ - crown Him Lord of all that I am and have and sensing my great need, cry for deliverance, I am imbued with the energy of the Holy Spirit, so that my decisions harmonize with the will and purpose of God for my life. Obedience becomes literally what we sometimes call "second nature" but which is merely the restoration of what was originally man's endowment. We read: All true obedience comes from the heart. It was heart-work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses. The will, refined and sanctified, will find its highest delight in doing His service. When we know God as it is our privilege to know Him, our life will be a life of continual obedience. Through an appreciation of the character of Christ, through communion with God, sin will become hateful to us. (2)

In this statement we find the key to the surrender of the will, so that when imbued with the divine energy, we can carry out the purposes of God. Observe again - "When we know God as it is our privilege to know Him, our life will be a life of continual obedience." Jesus prayed - "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (3)  This is our great need, for we read - "The knowledge of God that works transformation of character is our great need. If we fulfill His purpose, there must be in our lives a revelation of God that shall correspond to the teaching of His word." (4)

P 2 -- What is this knowledge of God which we must have? We must believe that God is too wise to err, and too good to withhold from us anything that would be for our best interest. "God never leads His children otherwise than they would choose to be led, if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling as coworkers with Him." (5)

Let me illustrate. Suppose I ask you to give me your bank account, the keys to your car, and I assure you that I will direct your life and future so that in the end you will be completely satisfied with the direction your life was lived. Would you do this? No! Why? Either you really do not know me, or you really do know me - and because my promises are only human you cannot trust me with your life. BUT - can you trust yourself anymore than you can trust me? we read: "The heart is deceitful above all things and desperately wicked, who can know it." (6)  Again - "There is a way that seemeth right unto a man, but the end thereof are the ways of death." (7)  we must come to the place where we trust God with our all - absolutely all!

Jesus came to reveal the Father as One in who all could place their trust without fear. But you say, He let Jesus go to the Cross, and He might let me go there, too. This is absolutely correct - He will take you there! Of this there can be no question for Jesus in revealing the Father has clearly stated - "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." (8)  But if not, what?

If you cling to self, refusing to yield your will to God, you are choosing death. To sin, wherever found, God is a consuming fire. If you choose sin, and refuse to separate from it, the presence of God, which consumes sin, must consume you.

It will require a sacrifice to give yourself to God; but it is a sacrifice of the lower for the higher, the earthly for the spiritual, the perishable for the eternal. God does not design that our will should be destroyed; for it is only through its exercise that we can accomplish what He would have us do. Our will is to be yielded to Him, that we may receive it again, purified and refined, and so linked in sympathy with the Divine that He can pour through us the tides of His love and power. However bitter and painful this surrender may appear to the willful, wayward heart, yet "it is profitable for thee." (9)

While the hymn recorded by Paul in his letter to the Phillipians teaches some very critical concepts regarding the Incarnation, there are also deep spiritual lessons to be learned. He admonishes - "Think ye, even as Jesus Christ thought". Then Paul lists the thinking of Jesus with its results. Jesus did not consider equality with God something to be retained while men perished, but emptied Himself, taking the form of a slave, and became obedient unto death, even the death of the Cross. (10)  And what did God do? He exalted Him above all, and returned Him to His own throne. God's way leads back to glory from whence we have wandered. And there can be no return except via the Cross. We are told: The Christian life is a battle and a march. But the victory to be gained is not won by human power. The field of conflict is the domain

p 3 -- of the heart. The battle which we have to fight - the greatest battle that was ever fought by man - is the surrender of self to the will of God, the yielding of the heart to the sovereignty of love. The old nature, born of blood and the will of the flesh, cannot inherit the kingdom of God. The hereditary tendencies, the former habits, must be given up. (11) 

Those who go through the gates of the City of Light will be those who have surrendered, not those who have conquered. "We cannot overcome the mighty foe who holds us in his thrall. God alone can give us victory." (12)  This concept that victory lies in surrender is so alien to the philosophy of this world that it is difficult for the human mind to grasp. Human history glorified in its annals of wars and battles with its heroes and generals teaches the student that to the conqueror belongs the spoils. Not so the true philosophy of history, but we have so long drunk of the broken cisterns of the human evaluation of history that we are unable to perceive the pure water of life which Christ the center of all true history invites us to drink. (13)

Why must we surrender to receive the gift of God in Jesus Christ? Why is Jesus able to save us to the uttermost? Note: This holy Substitute is able to save to the uttermost; for He presented to the wondering universe perfect and complete humility in His human character, and perfect obedience to all the requirement of God. (14)

What was the process in the victory of Christ? First perfect and complete humility in His human character, which was followed by perfect obedience to the commandments of God at each step of His life. Of ourselves we cannot keep the commandments. Suppose then that God gave us the power to keep the commandments before we manifest perfect and complete humility - before we surrendered fully to Him - what would be the result? Pride, second only to Lucifer, and the germ for a second rebellion - which God will never permit to arise again. Jesus said - "Of mine own self, I can do nothing." This too, we must recognize, and then hearing the Word of God, be willing that this be done. In a life thus surrendered, God can accomplish His Word - perfect obedience. "The law of the Lord is perfect converting the soul."

(1)  Ellen G. White, The Desire of Ages, p. 466
(2)  Ibid. p. 668
(3)  John 17:3

(4)  Ellen G. White, Testimonies for the Church, Vol. 8, p. 329
(5)  Ellen G. White, Ministry of Healing, p. 329
(6)  Jer. 17:9
(7)  Prov. 16:25
(8)  Luke 9:23
(9)  Ellen G. White, Thoughts from the Mount of Blessing, pp. 96-97
(10)  See Phil. 2:5-8
(11)  White, Op. cit., p. 203
(12)  Ibid., p. 204
(13)  John 7:37
(14)  Ellen G. White, Selected Messages, bk., i, p. 256

p 4 -- DO YOU KNOW? -- Do you know how your Sabbath School dollar is spent? A recent publication of the new Worker, called Action reveals that only 49% - or 49 of each dollar given - goes to the World Mission Fund for exclusive overseas work. Of each dollar, 34 cents is retained by the General Conference Administration and its Institutions. The remaining 17 cents reverts back to the Unions and Local Conferences for "ministerial training, church buildings, elementary school education." (Worker Action, October, 1977, p. 3)

The editorial appearing in this issue was most intriguing. It reads in part:      "And there came a man from Baal-shalisha, and brought the man of God bread of the first fruits, twenty loaves of barley, and full ears of corn in the husk thereof." (2 Kings 4:42) we are often intrigued by what the Bible leaves unsaid. Who was this farmer? Why did he bring this gift to the prophet Elisha? The record is silent concerning any further details; even the place from which he came cannot be certainly identified.

Never mind. This man retained his integrity as a worshiper of Jehovah in a period not only of physical crisis, with severe drought and famine, but of spiritual crisis. Thus, instead of bringing his offering of first fruits to unfaithful priests, he brought it to Elisha, whom he recognized as being a true servant of God. (p. 2)

Need more be said or written?

ALONE? NO! YET SEVEN THOUSAND -- Back in May - the weekend of May 21 to be exact - Dr. Edward Heppenstall gave two studies in the Paradise, California Seventh-day Adventist Church. Friday evening's study was titled - "The Sinlessness of Christ's Nature." On Sabbath morning he spoke on "God's Way of Saving Lost Men." A sister in the state of Washington who evidently was present wrote to me regarding these presentations and told me they had been taped. I wrote and obtained the tapes this past month. They can best be summarized as diabolical heresy. Professing to believe Ellen G. White to be a prophet, he ignored her writings, twisted and distorted what she did write when faced with same at a question and answer period. His premise was simply that one must first consider what the Bible says on any given subject - this is laudable - but when one resorts to what is termed "orthodox" Christianity through the centuries to bolster his position, something is wrong.

On Sabbath afternoon, there was an extended Question and Answer session. As I listened to this tape, my heart rejoiced for I heard men and women of the laity bring forth strong arguments from the Bible and Spirit of Prophecy which left

P 5 -- Dr. Heppenstall confounded, and even at one point completely confused in how he replied. The point a sister made from the Bible which completely confused and routed Heppenstall is worth noting. On Friday night in presenting his heresy on the Incarnation, Heppenstall had used Romans 8:3-4 seeking to emphasize that "likeness" meant only "appearance" in relationship to "sinful flesh". But he ignored Philippians 2:6-8 in his presentation. So this unnamed sister asked on Sabbath afternoon if Heppenstall would consider the meaning of "likeness" in the phrase - "likeness of men" - as found in the book of Philippians. [The word is the same in the Greek in both texts.] She ably pointed out that if likeness means only "appearance", then Christ was not a real man, but only appeared to be so. But this is Docetism - a well known heresy of the early church - and Heppenstall wanted to avoid this. But he trapped himself with a docetic incarnation, and did not know how to escape!

May God bless these faithful laity who stood firmly for the historic position of the Adventist Church against this scholastic heretic! Yes - there are still seven thousand who have not bowed the knee to Baal. May this faithful remnant soon be gathered into one.

NOT FOR SALE -- In the book Education (p. 57) is found the oft quoted and classic statement which defines the world's need. The first of these needs is stated to be "men who will not be bought or sold." Most people have price tags - some go rather cheaply, some not so cheap as rated in the currency of this world.

On several occasions over the past year, I have been approached personally and by letter with the suggestion that if I would change the format of the thought paper somewhat - be a bit more sparing in my comments on certain people in high church office, and put a little more "love-sick sentimentalism" - they call it just "love" - into what is written, they had sizable amounts of money that they were undecided just where to place. The inference was clear that if I would acquiesce, these monies would come to the Adventist Laymen's Foundation for the work of publication and research.

Let it be known by all - high or low, rich or poor - that the thought paper "Watchman, What of the Night?" - is not for sale, neither is anyone connected with the Adventist Laymen's Foundation or its Board of Directors. When God says - "Cry aloud, spare not" (Isa. 58:1) - He means just what He says, and no amount of money can get us to drop part of this text which reads - "Spare not." We have found an interesting thing, that when some who have contributed over a period of time to the work of the Foundation, and then because we could not be bought, dropped their support, that God raised up others very soon thereafter who filled the gap. Yes, "God is able of these stones to raise up children unto Abraham." (Matt. 3:9)

P 6 -- COMMENTS FROM LETTERS RECEIVED -- Over the past decade we have thought of publishing certain letters which we have received from readers. In fact, we have at times asked permission, and received the same to quote these letters, but to the present we have held off from doing so mainly because of lack of space to quote in full the letter or letters. But in the future from time to time we shall select letters - pro and con - and quote and comment thereon. The next section of this month's thought paper will be our start.

WHY? -- A correspondent wrote:      We had a quick visit from [Brother] W last week . . .He says they had a "lovely" camp meeting this year and all the people in attendance signed up for next year. He was speaking to Elder "T. D." who was there doing a series on Righteousness by Faith. [Brother] W asked him if he thought the church would ever get back on the right track, and Elder "T. D." said "No". He also said that the Spirit of Prophecy points out that the majority of Adventists will be lost.

And then this reader asked the searching question - "Why does what these leaders say in private differ so much from their public utterances?"

Let us be absolutely honest with ourselves. If I teach righteousness by faith, but yet I know that the church will never get back on the right track, and that the majority will be lost, how can I give them only the doctrinal aspects and not the full picture of the meaning of 1888 and its present implications as of 1977? In other words, I would be saying, Stay with the "ship" even though it will not arrive in the right harbor. How can one then get to the right harbor? Is this approach not one reason why so many Adventist will be lost? And is not this the warning of the Spirit of Prophecy? Note the following:       Spiritual death has come upon the people that should be manifesting life and zeal, purity and consecration, by the most earnest devotion to the cause of truth. The facts concerning the real condition of the professed people of God, speak more loudly than their profession, and make it evident that some power has cut the cable that anchored them to the Eternal Rock, and that they are drifting away to sea, without chart or compass. (Review & Herald, July 24, 1888)

You will observe by the date that this was written in 1888 prior to the General Conference of that year. The message came at the Session which was to reverse this trend of spiritual death, and bring to the Church a chart and compass. But it was rejected, and the full message is still being rejected today even by some who are teaching it doctrinally correct, besides the many who are giving the message lip service. Righteousness by Faith is more than a doctrine - it is a

p 7 -- way of life, including the conduct and administration of the Church.

What the future holds because of the continued failure to reverse the trend of spiritual death is given in the prophecy found in Testimonies for the Church, Vol. 5, p. 211. One can read:       Here we see that the church - the Lord's sanctuary - was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light, and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed. These words strengthen their unbelief, and they say, The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus peace and safety is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs, that would not bark, are the ones who feel the just vengeance of an offended God. Men, maidens, and little children, all perish together.

Observe closely the last sentence - "Men, maidens, and little children, all perish together."

Men in positions of influence know that the majority will be lost, and many know why - the hierarchy has betrayed the church - but why will they not speak out in public what they know to be true, but will say it privately? That's a good question!

However, some are saying certain things in public that the laity need to know. On the weekend of May 14, this year, the religion faculties of the three west coast Seventh-day Adventist colleges were together on the PUC campus for their annual conference. On Friday evening, Dr. Fred Veltman conducted the vespers. In this service he stated - concerning the Church - "Even its theology and religion has undergone change, though such developments are only recognized unofficially." (Spectrum, Vol. 8, #4, p. 42) In this gathering were three vice-presidents of the General Conference - Drs. Hackett and Hammill, and Elder Eva. So far I have not heard any challenge to the veracity of what Dr. Veltman said. And when you couple what Dr. Veltman said with what Elder "T. D." said about the possibility of the church getting back on the right track, the layman who wishes to be true to the faith is faced with a personal crisis of the greatest magnitude.

The answer to this crisis lies in the lesson of history. It is either continuity of organization, or continuity of truth. It is not both and never has been in any similar religious crisis in Church history. Paul faced this same choice on the Damascus Road; either the Jewish church, and the continuity of organization, or the Lord Jesus Christ, and the continuity of truth. Luther faced the same decision on the stair case at Rome. The Millerites faced it in the pre-1844 Advent Movement. Every sincere Adventist today - not born such

p 8 -- faced it when he chose between the church in which he was raised, and the Truth that came to him through Bible Studies, a book, a tent meeting, or some other means of evangelism. Now today the Church has apostatized from the Truth - it has changed its theology and religion - or else Dr. Veltman is a liar, and should not be entrusted with the training of the future ministry of the Church - thus the same choice confronts us - either continuity of organization, or continuity of Truth. Ye shall know the truth and the truth shall make you free. --- (1977 Oct) --- END --- TOP

1977 Nov -- WHAT IS "WATCHMAN, WHAT OF THE NIGHT?"? -- Ten years ago when the first issue of "Watchman, What of the Night?" was mimeographed and mailed to a limited list of readers, it was conceived to be a "thought paper." Now a "thought paper" is simply "the intellectual product or organized views and principles of an individual, written to stimulate in-depth thinking on a particular subject." But as the months passed, and the number of readers increased so did the scope and focus of "Watchman, What of the Night?" Some of the material presented could be considered "critiques" defined as "a critical estimate or discussion" of a given subject, book, or events. Then some of the material released through the publication was simply documented facts and comments on these facts which the hierarchy of the Church would prefer the laity not know. One individual in public, harking back for a comparison from yesteryears referred to "Watchman, What of the Night?" as "the Drew Pearson of the Adventist Church." We sometimes wish that we did have the net work for information that some political writers seem to have, for if we did, we could give the laity much more information than we are able to do. Since the publication has graduated from a mimeographed edition to a printed publication, we have included all of the above types of writing in most issues. However, the first subject of this month's issue - "The Holy Spirit and the Reflection of the Image of Jesus in Man" - falls into the category of a pure thought paper for in-depth thinking on the part of the reader. What is written is not to be considered an infallible pronouncement but a suggested outline for thought and study.

We have been overly cautious in our study of the Holy Spirit because of what we have conceived the counsel of the servant of the Lord to be. In Acts of the Apostles (p. 51), we are told that "it is not essential for us to be able to define just what [not "who"] the Holy Spirit is." Then on the next page, she writes:       The nature of the Holy Spirit is a mystery. Men cannot explain it, because the Lord has not revealed it to them. Men having fanciful views may bring together passages of Scripture and put a human construction on them; but the acceptance of these views will not strengthen the church. Regarding such mysteries, which are too deep for human understanding, silence is golden.

No man can define the nature of God. Zophar, one of Job's comforters well asked, "Canst thou by searching find out God? canst thou understand the Almighty unto perfection?" (Job. 11:7). Jesus said - "God is a Spirit." (John 4:24) He also prayed - "And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." (John 17:3) --It-has been written, "God is a spirit; yet He is a personal being, for man was made in His image." (8 Testimonies, p. 263). And

p 2 -- again - "The knowledge of God that works transformation of character is our great need." (Ibid., p. 329) Here is the key - a knowledge that works transformation of character. This is the same approach which must be accorded the study of the Holy Spirit. This is the approach which shall be used in the section of the thought paper on the subject of the Holy Spirit. We must avoid what the Holy Spirit is, not Who, even as we avoid what God is, not Who He is.

THE HOLY SPIRIT AND THE REFLECTION OF THE IMAGE OF JESUS FULLY -- Ellen G. White was shown that - "Those who receive the seal of the living God, and are protected in the time of trouble, must reflect the image of Jesus fully." (l)  In this one statement is the basis for "perfection" - the full perfection as revealed by Jesus in His earthly life. This "perfection" is connected with the reception of the seal of the living God, which involves the Holy Spirit for we are warned by Paul - "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." (2)

The first chapter of the Bible reveals the Holy Spirit as the active Agent in the creation of the world - "And the Spirit of God moved upon the face of the waters." (3)  Yet in the New Testament, we are told that God "created all things by Jesus Christ." (4)  Peter tells us that "in old time" prophecy came through "holy men of God" who "spake as they were moved by the Holy Ghost." (5)  Yet in his first Epistle, he states that these same prophets were motivated by "the Spirit of Christ which was in them." (6)  In the Old Testament, we find that Gabriel tells Daniel - "I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince." (7)  It is evident that the relationship between Christ and the Holy Spirit is very close - much closer than we have been prone to think.

Jesus Christ in His upper room dialogue with the Eleven, pictures the relationship between Himself and the Holy Spirit in an alter-ego concept. He told them:       I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. (8)

This pronouncement of Jesus is worthy of careful consideration. He told the disciples that they knew Him - the Spirit - for "He is presently abiding, sojourneying in their presence (Greek word written with the dative) and shall be in them (a future experience that awaited them)." Then He declared - "I will not leave you orphans, I am coming to you." (Present indicative in Greek, not "I will" as in KJV.) The "interchangeableness" between Himself and the Holy Spirit dare not be passed by lightly.

In a letter written in 1895, the servant of the Lord stated:

p 3 -- Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that He should leave them, go to His Father, and send the Holy Spirit to be His successor on earth. The Holy Spirit is Himself, divested of the personality of humanity, and independent thereof. He would represent Himself as present in all places by His Holy Spirit as the Omnipresent. (9)

Further study of the Spirit of Prophecy reveals that the Holy Spirit is noted to be "the soul of His [Christ's] life." (10)  In sending forth the Holy Spirit to the waiting disciples on the day of Pentecost, He "imparted of His fulness" to them. (11)  "The impartation of the Spirit is the impartation of the life of Christ." (12) 

The first point where we meet the Holy Spirit and Jesus Christ is at the Incarnation. Joseph was told - "Fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost." (13)  Luke records the message of the angel Gabriel to Mary. She was told - "Thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus." (14)  This Jesus was to be the "Son of God." The Agent in the accomplishing of this advent of God in human flesh was declared to be "the Holy Ghost" - "the power of the Highest." (15)  These verses can be understood in one of two ways. Either the Holy Spirit created the humanity of Jesus in the womb of Mary into which Michael entered to become Jesus Christ; -or the Holy Spirit effected the transition of Divinity into the body formed in the womb of Mary. The second position harmonizes with Paul's declaration - "But Himself He emptied, a form of a slave taking" (16) - and with the truth revealed in the Spirit of Prophecy.

We are told:     The race in consequence of sin was at enmity with God. Christ, at an infinite cost, by a painful process, mysterious to angels as well as to man, assumed humanity. Hiding His divinity, laying aside His glory, He was born a babe in Bethlehem. (17)

The result of this process is also noted - "He united humanity with divinity: a divine spirit (sic) dwelt in a temple of flesh." (18)  The nature of that humanity into which the Divine Spirit came to dwell is also carefully stated - "He took upon Himself fallen, suffering human nature, degraded and defiled by sin." (18) It is this understanding that gives meaning and reality to the challenge that "those who receive the seal of the living God, and are protected in the time of trouble, must reflect the image of Jesus fully."' And what was Jesus? - "a divine spirit dwelt in a temple of flesh." What does it mean to "reflect the image of Jesus fully"? It means simply that the Divine Spirit again comes to dwell in another temple of flesh fully! It is Christ - "His fulness" - "His life" - "the soul of His life" - in you the hope of glory. Or to state it in another way - "The Holy Spirit, which proceeds from the only begotten Son of God, binds the human agent, body, soul, and spirit, to the perfect, divine-human nature of Christ." (19)

BUT there is another "painful process". "I am crucified with Christ." It should be evident to us from all our experience that this temple of flesh in which we

p 4 -- dwell cannot fulfill the requirements of the Law. That which we would, we do not, and that which we wish not to do, that we do. There is only one answer to be planted together in the likeness of His death. I, too must say, and mean it - "Father into thy hands, I commend my spirit," and having said thus, give up unconditionally. And the same Spirit that raised Christ from the dead will also make alive our "mortal bodies" so that the righteousness of the Law might be fulfilled in us. (20)  Paul puts it this way:      Always bearing about in the body the dying of the Lord Jesus, that the life of Jesus might be made manifest in our body. For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. (21)

The reason for this is clearly stated - "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." (22)  This is righteousness by faith - and what is it? "It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ." (23)

(l)  Ellen G. White, Early Writings, p. 71
(2)  Ephesians 4:30
(3)  Genesis 1:2
(4)  Ephesians 3:9
(5)  II Peter 1:21
(6)  I Peter 1:11
(7)  Daniel 10:21
(8)  John 14:16-18
(9)  Ellen G. White, Letter 119, 1895
(10)  Ellen G. White, Our High Calling, p. 150
(11)  Ellen G. White, Education, p. 95
(12)  Ellen G. White, The Desire of Ages, p. 805
(13)  Matthew 1:20
(14)  Luke 1:31
(15)  Luke 1:35
(16)  Philippians 2:7 Lit. Gr.
(17)  Ellen G. White, Ms. 29, 1899 (7BC:915)

(18)  Ellen G. White, Youth's Instructor, Dec. 20, 1900 (4BC:1147)
(19)  Ellen G. White, Review & Herald, April 5, 1906

(20)  Romans 8:11, 4
(21)  II Cor. 4:10-11

(22)  II Cor. 4:7
(23)  Ellen G. White, Review & Herald, Sept. 16, 1902

ADDITIONAL NOTES -- The theological term, trinity, is found nowhere either in the Bible or the Spirit of Prophecy writings. Other words are used which some conclude mean the same thing. But in one's study of the Godhead, certain revelations of the Spirit of Prophecy must be noted. In Early Writings (p. 149) there is pictured the communion that took place between "the Father" and "Jesus" over the plan for man's redemption. The "order" in heaven prior to the entrance of sin is described on

p 5 -- page 145 - "Satan was once an honored angel in heaven, next to Christ." In our theological definitions we have stated the order as Christ the second Person of the Godhead, and the Holy Spirit as the third. But by no stretch of the imagination can we conceive that Lucifer, a created being, was the Holy Spirit.

The spark that ignited the rebellion in the life of Lucifer is revealed to be the decision of the Godhead "to make man in our image." "He wished to be consulted in regard to the formation of man." (Ibid) After the issue was settled in heaven, "the Father and the Son carried out their purpose which was designed before the fall of Satan, to make man in their own image." (Spiritual Gifts, Vol. III, p. 33) "Human beings were a new and distinct order. (Review & Herald, Feb. 11, 1902) They were made "capable of partaking of the divine nature," (Ibid, April 21, 1885) and "designed to be a counterpart of God." (Ibid. June 18, 1885) When one considers the objective of God in the creation of man, the formation of man as described in Genesis takes on a new meaning. "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (Gen. 2:7) Elihu clearly understood his origin, and when he told Job - "The spirit of God hath made me, and the breath of the Almighty hath given me life" (Job 33:4) - he reinforced his conviction by stating that if God were to "gather unto Himself His Spirit and His breath; all flesh shall perish together and man shall return again to dust." (Job 34:14-15)

Sin destroyed the original intent that God had for man in the beginning. Thus it was essential for a second Adam. "And so it is written, The first man Adam was made a living soul; the last Adam, a quickening spirit." (I Cor. 15:45) Paul declares this second Adam to be "the Lord from heaven." (I Cor. 15:47) He also states this Lord to be the Spirit. "Now the Lord is that Spirit." (II Cor. 3:17) It is now God's purpose that we be changed into the "same image from glory to glory, even as of the Lord the Spirit." (Verse 18, margin)

The place that God intended Adam to occupy, the second Adam occupies. But to the ones overcoming - even as He did - to those who will die to self to reflect His image fully, the 144,000, He grants to sit with Him in His throne. (Rev. 3:21) And the only way for this to be done is to be filled with the Holy Spirit.

A WARNING -- Brinsmead has written:      Any believer who really has the Holy Spirit will know that even his new obedience cannot stand before the Law of God and satisfy its divine standard. (Present Truth, June, 1977, p. 40)

Paul - expositor of "New Testament Christianity" if there is really a contrast between it and the Old Testament teaching of the prophets - wrote:      For what the law could not do, in that it was weak through the flesh,

p 6 -- God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled [filled-full] in us, who walk not after the flesh, but after the Spirit. (Romans 8:3-4)

Now sin is the transgression of the Law. (I John 3:4) "The plan of redemption contemplates our complete recovery from the power of Satan. Christ always separates the contrite soul from sin. He came to destroy the works of the devil, and He has made provision that the Holy Spirit shall be imparted to every repentant soul, to keep him from sinning." (Desire of Ages, p. 311) This treasure of the impartation of the Holy Spirit we carry in earthen vessels "that the excellency of the power may be of God, and not of us." (II Cor. 4:7)

To deny that the Holy Spirit can produce a character in fallen humanity that is acceptable before God is approaching dangerously close to the commission of the unpardonable sin! It is throwing into the face of God that the redemption provided in and through Jesus Christ is really inadequate to meet the sin problem. It is saying that God misnamed His Son, when He instructed through the angel that He be called, Jesus - One who was to save His people from - not in - their sins. It is saying that when Paul set forth Jesus in the book of Hebrews (7:25) as One who is able to save to the uttermost he was presenting to the Hebrew believers an inadequate Messiah, and thus deceiving them. It is saying that when Jude prayed - "Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever" (Jude 24-25) - he was praying amiss. It is saying that when Heaven declares - "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus" (Rev. 14:12) - that heaven is the center of falsehood, and after all the devil was right, - man cannot keep the commandments. It is saying that Jesus who "was to complete His work, and fulfill His pledge 'to make man more precious than gold; even a man than the golden wedge of Ophir'"(Desire of Ages, p. 790), is unable to fulfill the conditions of the Everlasting Covenant. (Heb . 10:15-18). It is saying that when Christ asks - "I will that they also, whom Thou has given Me, be with Me where I am," and a "voice" is heard to say - "They come! they come! holy, harmless, and undefiled" (Great Controversy, p. 636), God is setting forth propaganda to deceive the universe, and that these will be the seed to start a rebellion the second time.

NO! Absolutely not! God IS ABLE to keep us from falling; Jesus does save to the UTTERMOST all that come unto God by Him. "How shall we escape if we neglect so great salvation?" (Heb. 2:3)

To us has been given the Holy Sabbath - a memorial of the creative power of God. The same Spirit that moved upon the face of the waters to bring forth a creation which God declared to be "very good" (Gen. 1:2, 31) is the same Spirit which breaths upon the hearts of man to bring forth a character which God will declare to be "very good". As we go forth to proclaim the Sabbath "more fully" (EW, p. 33) it will not be that we shall state more clearly that the seventh-day is the Sabbath, but that the Sabbath is the memorial of the power of God to keep us from falling and to present us faultless before the presence of His glory, from which man has come short. (Jude 24; Rom. 3:23)

p 7 -- It is interesting to note that had the "alpha of apostasy" succeeded in the days of Kellogg, "the Sabbath, of course, would be lightly regarded, as also the God who created it." (Special Testimonies, Series B, No. 2, p. 55) Are we not, therefore, in the very midst of the omega which lightly regards the God who is able to keep us from falling, and denies the very objective for which the Sabbath stands - the sign of the Lord God who sanctifies? And this doctrine that the Holy Spirit cannot keep us from sinning is not alone a Brinsmead concept, but the concept of men within the Church who are teaching against true perfection - LaRondelle and Hepenstall. (See book - Perfection, the Impossible Possibility, the sections written by these two men.)

The warning is needful. Beware of those teachers in and among us who are teaching doctrine that can lead to the unpardonable sin, the denial of the completed work of the Holy Spirit, the completed atonement - the final atonement. See Early Writings, pp. 251, 253.

AN ECUMENICAL MOVEMENT FOR SABBATH KEEPERS -- In a recent issue of The Sabbath Sentinel (August, 1977) a report reveals that a private conference was held between the president of the Bible Sabbath Association, Dr. Terril D. Littrell, and Robert D. Brinsmead, during a Present Truth Seminar held in Chicago, July 11 - 17. The last two paragraphs of this report are very revealing. They read:       President Littrell was invited by Mr. Brinsmead to meet with him for a private conference in which they talked of plans for the future which would involve more Sabbatarians of different backgrounds. It was agreed that Dr. Littrell and Mr. Brinsmead would correspond this forthcoming year concerning working together to promote an ecumenical spirit among God's people who desire to walk in complete obedience to the Word of God.

The Bible Sabbath Association International takes a broad interest in the transdenominational efforts of Robert Brinsmead and stands ready to assist him in any way possible.

More and more two words begin to appear to express the objectives of present day religious movements - "ecumenical" and "transdenominational". In 1975, Christianity Today (Feb. 28) featured an article entitled - "A Profile of the Charismatic Movement." One paragraph of this profile reads:       One of the most striking features of the charismatic movement is the resurgence of a deep unity of spirit across traditional and denominational barriers. For though the movement is occurring within many historic churches - and often bringing unity among formerly discordant groups - the genius of the movement is its transdenominational or ecumenical quality. (p. 11)

How apropos are the words of God to Isaiah:

p 8 -- For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let Him be your fear, and let Him be your dread. (Isa. 8:11-13)

In the joint communiqué of Littrell and Brinsmead, it was emphasized that the ecumenical spirit was to be fostered "among God's people." The objectives of the Bible Sabbath Association state - "The only qualification [to be a part of the Association] is belief in the seventh-day Sabbath." This is a worthy qualification in itself, but we must never forget that the identifying criteria for unity among "God's people" are twofold - the commandments of God which involves the Sabbath, and the "testimony of Jesus" which "is the spirit of prophecy." (Rev. 12:17; 19:10). --- (1977 Nov) --- END --- TOP

1977 Dec -- IN RETROSPECT -- IN PROSPECT -- With this issue of "Watchman, What of the Night?" we complete ten years of publication. During this period we would rather have seen changes for the better within the Church than having had to report continued apostasy and compromise with the Truth. We are cognizant of the fact that there have been others who after a decade of activity have renounced in toto their former position, and joined the ranks of the apostasy. This we do not intend to do. We see no reason to cease crying aloud and sparing not. If anything, that need is even greater today than when we began ten years ago. And so with a stronger voice in clearer tone, we intend by God's grace and in His strength to cry louder and spare less than we have during these past years. We are fully convinced in the light of certain developments within and without the Church, this coming decade will be more momentous than the past. Would to God that every member of the Church would become fully aware as to what is taking place in the midst of spiritual Israel, and with keen perception understand the real issues involved in the continued crises.

Tragically, missionary activities, programs, evangelistic crusades, and social functions are being promoted as diversionary tactics by the leadership of the Church so as to keep the laity absorbed in "church chores" that the real issues will not come through to them. These things to express it in other language - have become a facade to cover a tragic crack developing within the Church edifice. The crevices as they begin to appear are daubed with untempered mortar. Well did God say to Ezekiel:       0 Israel, thy prophets are like the foxes of the deserts. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. . . Because, even because they have seduced my people saying, Peace; and there is no peace; and one built up a wall, and lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: ... So I will break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. (Eze. 13:4-5, 10-11a, 14-16)

In the light of what is happening within the Church - and I mean the Seventh-day

p·2 -- Adventist Church - there will need to be some real soul-searching among those who plan to be numbered among the triumphant Remnant. There are questions that we have been sidestepping, or giving only academic answers, which will have to be confronted. First and foremost is the question - "What is the Church?" - or better still - "WHO are the Church?" - "WHO constitute the body of Christ?" And if we have the courage to confront this and other equally vital questions, there will follow some very agonizing reappraisals.

We cannot dismiss this assumption of such a confrontation as merely ethereal thinking. We are being forced into this reappraisal. There is coming from the Zenith Press a book by Brinsmead's sidekick, the Babylonian, Geoffrey J. Paxton, entitled, The Shaking of Adventism. Two quotes from this book as given in the advertising brochure should at least arouse some of the sleeping saints. Paxton states:      The 1970's is the period when, for the first time, two consistent streams of thought on the gospel emerge in Adventism. One stream carries the Christological gains of the 1950's [The heresies of the book, Questions on Doctrine] and the soteriological gains of the 1960's to their logical end. The other stream retreats from these gains into pre-1950 Adventism. This division brings Adventism to the threshold of an unprecedented shaking.

The 1970's is a period of two distinct theologies in the Adventist Church. These two theologies have never stood in the relationship to each other that they do in the present period. Each stands purified of elements which logically belonged to the other, and each is now competing for the devotion of church members. Thus, this decade is a time of unprecedented polarization.

Now let us face the facts - Pre-1950 Adventism, and Post-1950 Adventism cannot exist in the same organization side by side as a singular Truth. One is Truth, and the other is Apostasy. The determination of which is which and the action called for as a result of such a decision will be exceedingly painful for two cannot walk together unless they be agreed. (Amos 3:3) Either we deny our spiritual heritage, or we will hold firm to the faith committed to our trust. And that Faith confesses that God did indeed raise up a Movement in 1844 consistent with His purposes toward men as revealed in the final atonement of Jesus Christ in the second Apartment of the Heavenly Sanctuary. Further that Faith confesses that God will bring that Movement to a triumphant conclusion through a revelation of a people who will stand without fault in His presence. (Rev. 14:5)

The determination of which is Truth and which is Error between Pre-1950 Adventism and Post-1950 Adventism will be an individual decision. We have been told - "THE FAITH OF INDIVIDUAL MEMBERS OF THE CHURCH WILL BE TESTED AS THOUGH THERE WAS NOT ANOTHER PERSON IN THE WORLD." (Ms. la, 1890) It was God, who through Ezekiel declared:       Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord. (Eze. 14:14)

And God repeated it a second time - adding - "they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness." (Verse 20)

p 3 -- As we look forward to the next Decade hopefully it will never be completed, but that the Lord should come - we do not plan, nor will we seek to develop a new ecclesiastical body. We will seek only to provide that Truth upon which all must make their individual decision. We do know on the basis of the Inspired Testimony that during the years just before us, the work of the Third Angel will be intensified as "the binding, sealing" of the Remnant moves forward. (Early Writings, p. 89) His work is "to select the wheat from the tares [not the tares from the wheat], and seal, or bind, the wheat for the heavenly garner." (Ibid., p. 118) we are not left in doubt as to what the Third Angel will use to bind the wheat, and what the bundles will look like. The Third Angel will prepare a people "firmly united, bound together by the truth, in bundles, or companies." (Ibid., p. 88) we promise before God to Whom we shall given an account in the Day of Judgment that during this Decade we shall seek to work in the closest cooperation with the Third Angel. We shall seek to present Truth - both positive and negative - which the Holy Spirit may use to bind in companies God's true people for the Heavenly Garner.

MODERN PSYCHOLOGY -- The Los Angeles Times (April 2, 1977) reported "the teaching of psychology that people should be 'nonjudgmental' toward others has resulted in heresies thriving within the churches." This situation should not have occurred within the Seventh-day Adventist Church, because we were warned against this working of the enemy through the science of psychology. We read:         If Satan should make an open, bold attack upon Christianity, it would bring the Christian in distress and agony at the feet of his Redeemer, and the strong and mighty Deliverer would affright the bold adversary away. But Satan, transformed into an angel of light, works upon the mind to allure from the only safe and right path. The sciences of phrenology, psychology, and mesmerism have been the channel through which Satan has come more directly to this generation, and wrought with that power which was to characterize his work near the close of probation. (Messages to Young People, p. 57)

Well did the servant of the Lord also state - "The position that it is of no consequence what men believe, is one of Satan's most successful deceptions." (Great Controversy, p. 520) When you combine these two deceptions - "that people should be 'nonjudgmental" and "it is of no consequence what men believe" - the door is open to "all deceivableness of unrighteousness" because "the love of the truth" is not "received." (II Thess. 2:10)

There might be some who would consider the psychology that would teach people to be nonjudgmental to be a Christian psychology because Jesus stated in the Sermon on the Mount - "Judge not that ye be not judged." (Matt. 7:1) However, to apply this text so that truth can be adulterated, and those who promote heresy be as acceptable as the ones who maintain the Truth is to miss the whole force of New Testament teaching. Paul wrote to Titus - "A man that is an heretick after the

p 4 -- first and second admonition reject." (Titus 3:10) John the beloved setting "the doctrine of Christ" as a criterion specified - "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." (II John 10-11) And in the book of Revelation, the Church of Ephesus was commended, when in their first love they "tried them which say they are apostles, and are not, and ... found them liars." (Rev. 2:2)

But what have we done in the light of all this counsel and admonition? we have not only tolerated heresy being taught from the pulpits of the Church, and through its publications, but we have continued to support with the sacred tithe those who have so openly and blatantly taught and written this heresy; while those who have sought to uphold the historic faith in harmony with revealed truth have either been disfranchised or demoted so that their voices have been muted.

Many take offense when we openly through the "thought paper" name names. To state plainly what Dr. Heppenstall is teaching from the pulpits of the Seventh-day Adventist Church is rank heresy, and to tell the laity that those responsible for the heretical book - Questions on Doctrine - R. Allan Anderson, T. E. Unruh, and others, although retired, are still being supported from the sacred tithe, is considered "low" journalism. To call attention to the fact that Elder R. H. Pierson in his self-styled capacity as "first minister" of the Church placed his imprimatur on the book - Movement of Destiny - a book containing heresy and misrepresentation, is considered improper by those who wish to sit comfortably in the pew and continue their devotion to human leadership, right or wrong. These, perhaps unwittingly, are enamored by the devil's psychology that one should be "nonjudgmental."

To be strictly honest - such a course is not pleasant. We confess that when we are taken to task for such forthright presentations, or receive suggestions that if we would tone down our "crying aloud" large amounts of money would flow into the Foundation, we must turn again, and as we have often done over the years, reread the counsel found in Prophets and Kings, pp. 140-142. From these paragraphs note a few of these thoughts:       The Lord's messengers should not complain that their efforts are without fruit, until they repent of their love of approbation, and their desire to please men, which leads them to suppress truth.

Those ministers who are men-pleasers, who cry, Peace, peace, when God has not spoken peace, might well humble their hearts before God, asking pardon for their insincerity and their lack of moral courage. It is not from love for their neighbor that they smooth down the message entrusted to them, but because they are self-indulgent and ease-loving. True love seeks first the honor of God and the salvation of souls. Those who have this love will not evade the truth to save themselves from the unpleasant results of plain speaking. When souls are in peril, God's ministers will not consider self, but will speak the word given them to speak, refusing to excuse or palliate evil. (p. 141)

Are souls imperiled by false doctrine? Then, what should be our duty when we see heresies being taught and palmed off for present truth? To us the answers are clear and our duty plain.

p 5 -- ANOTHER FIRST FOR THE SEVENTH-DAY ADVENTIST CHURCH IN 1977 -- Religious New Service reports that the Pope urged the Conference of Secretaries of World Confessional Families composed of Anglican, Protestant, Orthodox, Old Catholic, and other Christian bodies to unceasing pursuit of the goal of "full unity in Christ and in the Church" despite "all obstacles." Dr. B. B. Beach, secretary of this conference, who is also Secretary of the Northern Europe West Africa Division of the Church, "noted the audience with the Pope marked the first time in history that the Seventh-day Adventist Church, through an official representative, had met with the Roman pontiff." (May 19, 1977)

A letter from Robert Welsh of the Faith and Order Commission of the World Council of Churches reveals the relationship between the Conference of Secretaries of World Confessional Families, and the WCC through its commission, and how Dr. Beach is paid for his work for the conference of which he is secretary. Mr. Welsh writes:             With regard to Dr. Beach, he is Secretary of the Annual Conference of Secretaries of World Confessional Families. Faith and Order relates to that conference in a consultative manner. Dr. Beach is neither paid for his services by Faith and Order nor by the World Confessional Families, but rather provides his service as the secretary to their annual meeting as a part of his position as the Secretary of the General Conference of Seventh-day Adventists, Northern Europe. (Letter dated, April 1, 1975)

Does not this "first" for the Church reflect the practical outworking of the dogmatic assertion found in the legal reply brief filed by the attorneys for the Church in the Civil Case of EEOC vs. PPPA in the United States District Court for the Northern District of California when it was affirmed:       Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term "hierarchy" was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church's part was nothing more than a manifestation of widespread antipopery among the conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned. (p. 4, Footnote #2, No 84, Case #74-2025 CBR)

Need more be said or written?

A TRANSITION OF CONCEPT -- In the first issue of The Signs of the Times (June 4, 1874) of which James White was Editor, an editorial listed the "Fundamental Principles" taught by Seventh-day Adventists. This statement was prefaced with a comment that while the list of

p 6 -- beliefs were not presented with creedal authority, nevertheless it was "a brief statement of what is, and has been, with great unanimity, held by them." Number 13 on the list is of particular interest in the light of what is taking place in our attitude and relationship to the Papacy. It read:      13. That, as the man of sin, the papacy has thought to change times and laws (the law of God, Daniel 7:25), and has misled almost all Christendom in regard to the fourth commandment; we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. (Isa. 56:1-2; 1 Peter 1:5; Rev. 14:12, etc.)

This same position - word for word - was found in another list authored by Uriah Smith (Review & Herald, August 22, 1912). One paragraph which prefaced this list contained the sentence - "The following propositions may be taken as a summary of the principle features of their [Seventh-day Adventist's] religious faith, and upon which there is, so far as is known, entire unanimity throughout the body." (p. 4). Thus up to 1912, at least, there was no question as to the position of the Church in regard to the Papacy. It was "the man of sin" of Bible prophecy! No one in the Church, be he an official, or a lay person would have sought an audience with "the man of sin," or would he have found fellowship with spiritual Babylon on any level whether in a local ministerial association, or as a member of a commission of the World Council of Churches. And to even suggest that an official of the Church, paid by the sacred tithe could serve as Secretary of one of "Babylon's" Annual Conferences would have been rejected outright as a betrayal of the faith.

Come now to the present. Look at the Year Book (1977) under "Fundamental Beliefs of Seventh-day Adventists", or in the Church Manual under the same title, or in Questions on Doctrine, (pp. 11-18), and you will d no mention of the Papacy as "the man of sin." This has been deleted. Does this explain why we can state in a legal brief that this teaching "has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned"? (See above article, last reference.)

A NEW BOOK -- From the Pontifical Gregorian University Press in Rome comes a book - From Sabbath to Sunday - written by Dr. Samuele Bacchiocchi, assistant professor of religion at Andrews University. This book is based on Dr. Bacchiocchi's "research for the Ph. D. degree, which he earned" at the Pontifical Gregorian University in 1974. This university is "known throughout the world as the alma mater of popes, cardinals, and bishops." (The Voice of Prophecy News, Nov., 1977, p. 4)

"The book was published with the Roman Catholic imprimatur, and is prefaced by a distinguished Jesuit scholar, Father Vincenzo Monachino, chairman of the church history department at the Pontifical Gregorian University and director of Dr. Bacchiocchi's dissertation. Father Monachino writes, 'It is a work that recommends itself because of its rich content, the rigorous scientific method, and the vast horizon with which it has been conceived and executed.'" (Ibid.)

p 7 -- Have the Jesuits been converted? Was it merely coincidental that the "first non-Catholic accepted as a regular student in the 425 history of the Pontifical Gregorian University" happened to be a "Seventh-day Adventist" in profession? Is it accidental that his dissertation was on the Sabbath question, and accepted with Jesuit approbation? How is it that one moves immediately from his classes at Rome to a chair of religion at Andrews? Is Rome indeed taking a new look at the Sabbath and thus planning to join in its proclamation to enlighten the whole earth with the knowledge of the glory of God's truth?

Perhaps it might be well if we would just take our Great Controversy from the shelf and reread again some of its warnings. For example:      The defenders of the papacy declare that the church has been maligned; and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times, and plead that the influence of modern civilization has changed her sentiments.

Have these persons forgotten the claim of infallibility put forth for eight hundred years by this haughty power? So far from being relinquished, this claim was affirmed in the nineteenth century with greater positiveness than ever before. As Rome asserts that the church "never erred; nor will it, according to the Scriptures, ever err," how can she renounce the principles which governed her course in past ages? (pp. 563-64)

Is Rome now planning to renounce her change of the Sabbath which is and has been "a mark of her ecclesiastical power and authority in religious matters"? Or rather can we see in all of this what was written for our admonition:       The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time, the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise to difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy. (Great Controversy, p. 234)

It is "a fundamental principle of the order that the end justifies the means." (Ibid, P. 235) Jesus said - "Judge not according to appearance, but judge righteous judgment." (John 7:24.)

p 8 -- ANOTHER ITEM OF INTEREST FROM THE VOICE OF PROPHECY NEWS -- Under a photocopy of a picture presented to Dr. Billy Graham at the close of his recent Hungarian Crusade, this explanation is found:      Billy Graham says he was "moved to tears" when this painting, "The Miraculous Catch," was presented to him during his recent visit to Hungary. Painted by an undisclosed artist, the work was described as "a Hungarian national treasure." It depicts the incident recorded in Luke 5:1-11. The painting was presented to Graham by Sandor Palotay. Himself a Seventh-day Adventist, Palotay is president of the Council of Free Churches in Hungary, an alliance of small denominations that sponsored Graham's week-long visit. According to Palotay, the 12,000 to 15,000 people who gathered to hear the well known American evangelist preach at Tahai, a rural community 30 miles west of Budapest, were the largest crowd to gather for a Protestant service in the predominantly Roman Catholic country since before World War If. During his visit to Hungary, Graham called at the headquarters of the nation's Ecumenical Council of Churches, where he met Reformed Bishop Tibor Bartha, chairman of the council, and Lutheran Bishop Zoltan Kaldy. He also met with Jewish leaders in Budapest and visited with Roman Catholic Bishop Jozsef Cserhati. (p. 5)

Need we wait for the storm to break in all of its fury before we determine which way the wind is blowing? Are not the words of the angel to Lot apropos - "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." (Gen. 19:17) And the words of Jesus, how full of meaning - "Remember Lot's wife." (Luke 17:32). --- (1977 Dec) --- END --- TOP

1977 Apr -- Special Report -- JESUS --THE MODEL MAN -- Part 1 -- This is the subject of the Sabbath School lessons for the Second Quarter of 1977. They were authored by Dr. Herbert Douglass, former associate editor of the Review, who is now president of the Carlson Mortgage and Development Company of Bismark, N. D. The focus of these lessons will be "on Jesus, God become man. . . . Over the centuries great biblical themes have become isolated from their connection with Jesus. The major reason for this misunderstanding is that Christian thinkers became confused about Jesus. The misunderstanding by Christian thinkers of Jesus' identity, origin, mission, and intercession seems automatically to warp and distort their view of every other biblical topic." (Teacher's Edition, p. 16)

In these lessons the subject of Jesus' incarnation is presented in harmony with the historic position of the church. This is the first time since the book -Bible Readings for the Home Circle - was altered in 1949 to reflect a new view on the incarnation and the sinless life of Jesus in relationship to the believer, that there has been a clear cut in-depth presentation of the human nature of Christ, and what it can mean for the believer for the church to study in the Sabbath School. It is true that Dr. Douglass authored a brief series of editorials bearing on this theme in 1972 which has been the basis for the anathema expressed by Dr. Ford and the faculty of Avondale College. The study of these lessons are to be highly recommended, not only by the regular members of the church, but also by any and all dissident groups who have discarded the regular quarterlies because of their insipid and philosophically orientated approach and content. This would be a good quarter's lessons to renew the habit of daily lesson study for every member of all Sabbath schools. We would also recommend in connection with these lessons some research to familiarize one's self with the deviations that have occurred in our teaching of the doctrine of the incarnation since 1950. This has been provided in the manuscript -An Interpretative History of the Doctrine of the Incarnation as Taught by the Seventh-day Adventist Church,

Naturally, such an abrupt return to the historic teaching of the church has not gone unchallenged by the forces within the church who followed the leadership during the decades following 1950, and who have continued to accept this apostasy and compromise with truth. This Special Report will note only one reaction - the reaction of the group referred to by Dr. Douglass in a letter dated, March 11, 1975, to a church member in Australia as "the new and strange Ford-Brinsmead mateship." Other centers of apostasy in regard to the incarnation, such as Andrews University, and some of the theological departments of our Senior Colleges, have yet to be heard from. It is possible that Spectrum, the

p 2 -- journal of the Association of Adventist Forums will open its pages for the dissent which might come from these ivy towers.

The latest circular to come from the "strange Ford-Brinsmead mateship" is entitled, "Adventist News Service", and is also written by Ray Martin, as was the Objective Digest Report. As one reads the circular, and compares the same with the Sabbath School lessons for the Second Quarter of 1977, one wonders how much the author has imbibed the policy of the American news media in releasing "managed" news reports. ("Managed" news releases began with the Kennedy administration. It is a term for propaganda which is written to mold the thinking of the hearer or viewer into a predetermined pattern.)

This so-called "Adventist News Service" makes the following charges against what it calls "the Douglass Lesson Quarterly." It states:
1) "It [the Quarterly] presents the idea that the Second Person of the Godhead divested Himself of His divine powers and prerogatives and that, in becoming a man, He did not retain His divine nature."
2) "There is nothing said about Christ being our Substitute, Representative, and Surety, who lived and died vicariously on the sinner's behalf."
3) These lessons "advocate perfectionism and the sinful nature of Christ."
4) The theology of these lessons is "Roman Catholic and not Protestant."

Let us note these points one at a time, and see what the Lessons do teach. On Point #1, the "Adventist News Service" clarifies their objection in a postscript as follows - the question "is whether the incarnate Christ retained all the powers and prerogatives of divinity and all the essential properties of His divine nature. The Quarterly says He did not." The Quarterly reads:      When Jesus became flesh, He divested Himself of the powers of deity and became absolutely dependent upon the Father and the Holy Spirit. ... Although Jesus could have retained the same nature He had possessed throughout eternity, He "became" dependent on God as all other human beings are. (Lesson 2, Part 5.)

In support of this position, John 5:30 is quoted, and Phil. 2:6-7 is noted. And what the Quarterly states is an accurate summary of these verses. Further, the Spirit of Prophecy clearly teaches:      He humbled Himself and took mortality upon Him. As a member of the human family, He was mortal. (5BC:1127 col. 1)

While bearing human nature, Jesus was dependent upon the Omnipotent for His life. In His humanity, He laid hold of the divinity of God, and this every member of the human family has the privilege of doing. ("The Word Made Flesh" - Andreasen Collection #2)

And in direct comment on John 5:30, the servant of the Lord wrote -"He rested not in the possession of almighty power. ... That power He had laid down, and He

p 3 -- says, 'I can of Mine own self do nothing.' He trusted in the Father's might." (Desire of Ages, pp. 335-336)

On Point #2 that nothing is said "about Christ being our Substitute, Representative, etc.," one needs to note only the following from the first two lessons:      Page 18 -"Because He became truly man, we have a High Priest who is able 'to sympathize with our weaknesses.'"

Page 47 - (Teacher's Edition) Under the caption - "Meaning of the Incarnation" - it reads:      "Under the mighty impulse of His love, He took our place in the universe, and invited the Ruler of all things to treat Him as a representative of the human family." (This of course is from 7BC:924, col. 2)

Page 28 - (Teacher's Edition) The question is asked - "Why did Christ come?" In the series of answers the following are given - "To remove from man the guilt of sin." And - "To become our high priest." On the same page, the teacher is asked to have the class commit to memory, Desire of Ages, p. 25, which begins - "Christ was treated as we deserve, that we might be treated as He deserves."

Evidently the "Ford-Brinsmead mateship" is totally unaware of the breadth of the atonement. We read:       It was not alone His betrayal in the garden or His agony upon the cross that constituted the atonement. The humiliation of which His poverty formed a part was included in His great sacrifice. (Ms. 12, 1900; 6BC:1103)

Now to Point #3. The use of the expression - "the sinful nature of Christ" is a smear technique. The Bible and the Spirit of Prophecy are clear that Jesus Christ did not have a sinful nature, but that He took upon Himself "our sinful nature." Twice this emphasis is given - Medical Ministry, p. 181 and Review & Herald, Dec. 15, 1896 - besides other references which state the matter similarly as stated in the Youth's Instructor, Dec. 20,1900, which reads -"Think of Christ's humiliation. He took upon Himself fallen, suffering human nature, degraded and defiled by sin."(4BC:1147). In failing to understand the full nature of Christ as our Redeemer, the reality of the fact is mitigated that "Christ became one flesh with us in order that we might become one spirit with Him." (Desire of Ages, p, 388)

Point #4 is a charge introduced by Brinsmead's sidekick, Geoffrey Paxton, who is quoted in the "Adventist News Service" as declaring the Lesson Quarterly "contained 'heresy,' philosophical nonsense,' and that it was 'Roman Catholic and not Protestant theology.'" Anyone who has only an elementary knowledge of Catholic teaching knows that it is Catholicism which has sought to present Jesus as one who was preserved free from any taint of what is called original sin by having Mary so preserved. Variations of this theme which can be found in Evangelical sources teach that a part of the womb of Mary was sanctified by the Holy Spirit and from this sanctified humanity, Jesus received His human nature. All such variations are but a modification of the original Catholic concept. This same heresy was found in the book, Questions on Doctrine, p. 383. What the SS Quarterly for Second Quarter of 1977 is simply doing is teaching basic, historical Adventist doctrine derived from a truly Old and New Testament theology.

WEBMASTER NOTE: Inserted here is the The SS Quarterly 1977, pp. 18-19 for Apr 3 & 4:

God With Us -- LESSON 2        Sunday, April 3.


What is John's description of the magnificent open mystery of the Incarnation?

"The Word became flesh, and dwelt among us" (John 1:14). Jesus, the eternal Word, became man. This thought staggers anyone who even dimly understands what it means. Why should God do that? What kind of man did He become? Did He only appear to be a man? Did He have power over sin that is not available to all other men as they contend with sin? What difference has His coming meant to the human race?

To some extent these questions will be answered in this week's lesson as well as in the lessons to follow. To understand these questions is the greatest subject to which a person can devote his mind. "The humanity of the Son of God is everything to us. ... This is to be our study. Christ was a real man." Selected Messages, bk. 1, p. 244.

What Is Paul's description of the humanity of Jesus? Rom. 1:3.

"Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ... He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. -- Selected Messages, bk. 1, p. 247.

THINK IT THROUGH -- What difference would it have made to me if Jesus had not become man, fully and truly? Do you think that it would have altered the Idea that God is mankind's friend and comforter?

God did not come halfway to earth in His attempt to redeem men and women; He did not come as a sympathetic angel, or even as a superman, impregnable to all of humanity's troubles and weaknesses. The ladder from heaven to earth reached all the way down to where sinners are. "If that ladder had failed by a single step of reaching the earth, we should have been lost. But Christ reaches us where we are. He took our nature and overcame, that we through taking His nature might overcome." The Desire of Ages, pp. 311, 312.

Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners.

FURTHER STUDY -- Selected Messages, bk. 1, pp, 246-251.

God With Us -- LESSON 2        Monday, April 4.


How much like man did Paul say Jesus became?

"Since therefore the children share in flesh and blood, he himself likewise partook of the same nature. ... For surely it is not with angels that he Is concerned but with the descendants of Abraham. Therefore he had to be made like his brethren in every respect" (Heb. 2:14-17, RSV).

Jesus entered the human family, taking the same nature as all other "descendants of Abraham."

"Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life." - The Desire of Ages, p. 49.

In order to come close to sinful men and women, Jesus permitted Himself to enter the human family. In order to be man's example He lived a sinless life though beset by the same temptations other human beings face.       "If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities." - The Desire of Ages, p. 117.

THINK IT THROUGH -- Do I make excuses for my sins, mistakes, or shortcomings by appealing to my heredity or the unfavorable conditions that I grew up with? In what danger do I place myself if I relax, believing that no one could keep the commandments except Jesus, the Son of God?

"If Christ had a special power which it is not the privilege of man to have, Satan would have made capital of this matter. The work of Christ was to take from the claims of Satan his control of man, and He could do this only in the way that He came - a man, tempted as a man, rendering the obedience of a man." - Ellen G. White Comments, SDA Bible Commentary, vol. 7, p. 930.

FURTHER STUDY -- The Desire of Ages, p. 117. END WEBMASTER NOTE. --- (1977 Apr -- Special Report -- JESUS -THE MODEL MAN -- Part 1) ---END--- TOP

1977 June -- Special Report -- INTELLECTUAL DISHONESTY -- The Adventist News Service (ANS) - a Brinsmead publication under the signature of one, Jack D. Walker of Goodlettsville, Tenn., has released two more tirades against the concepts set forth in the Sabbath School Lessons for the second Quarter of 1977. The ANS-3 issue carried a "Brief Examination" by a Max Hatton, "a Seventh-day minister in the Greater Sidney Conference, Australia"; and the ANS-4 contained some correspondence between another Australian minister, Austen G. Fletcher, and the Editor of the Review, plus an open letter by a Victor P. Kluzit, also noted as "a Seventh-day Adventist minister" living at Keene, Texas.

Both the Examination by Hatton and the open letter by Kluzit revealed species of intellectual dishonesty, and as such, cast a shadow over all that they wrote. If a writer cannot be honest with his sources, his conclusions do not bear the credentials of truth.

Kluzit quoted from the Spirit of Prophecy, Vol. 3, p. 259, in this manner - "His divinity was veiled beneath humanity. He hid within himself those all-powerful attributes [Omnipotence, Omniscience & Omnipresence] which belonged to him as one equal with God." He admitted, "(insertion supplied)" Now let us read this sentence in the context of the whole paragraph following the quotes of I Tim. 3:16. Noting carefully the limiting and defining statements made by the servant of the Lord both prior to and following these two sentences. The context reads:     The Saviour came into the world, outwardly the son of David, not manifesting the full significance of His character. His spirit was subject to that discipline and experience through which humanity must in some measure pass. His divinity was veiled beneath humanity. He hid within Himself those all-powerful attributes which belonged to Him as one equal with God. At times His divine character flashed forth with such wonderful power that all who were capable of distinguishing spiritual things pronounced Him the Son of God.

We seek to distort the Spirit of Prophecy, because we are not willing to take the simple word of God for what it says. John declared plainly that the glory which was Jesus' when the Word was made flesh was the glory of the Divine character -"full of grace and truth." (John 1:14). John also heard Jesus pray -"0 Father, glorify thou me with thine own self with the glory which I had with thee before the world was." (John 17:5) Evidently, Mr. Kluzit does not understand the difference between the "form of God" - aspects of which are Omnipotence. Omniscience & Omnipresence - of which Christ emptied Himself (Phil 2:7 ARV), and the all-powerful character of God

p 2 -- manifest in truth and grace, which Christ brought with Him.

As for Pastor Hatton's out-of-context statement appearing under the caption, "Final Thought for Contemplation" one has only to read the whole article in the Review & Herald for March 15, 1887, to see the distortion. The statement which Hatton used read:       There are many, especially among those who profess holiness, who compare themselves to Christ as though they were equal with Him in perfection of character. This is blasphemy. Could they obtain a view of Christ's righteousness, they would have a sense of their own sinfulness and imperfection.

In context, this statement is referring to "the 'holiness' people of today". In other words, the Pentecostals. The very next paragraph following Hatton's quotes returns to the theme of the article, that there is no ground for men to take glory to themselves "for every good quality which they possess, they are indebted to the grace of Christ." The first four sentences of this paragraph read:       As one becomes acquainted with the history of the Redeemer, he discovers in himself serious defects; his unlikeness to Christ is so great that he sees the necessity for radical changes in his life. Still he studies with a desire to become like his great Exemplar. He catches the looks, the spirit of his beloved Master. By beholding, by "looking unto the author and finisher of our faith" he becomes changed into the same image."

And this was the objective of the Sabbath School Lessons! To what length men will go in the distortion of the inspired writings in seeking to prove truth to be falsehood is unbelievable. But this man who so distorted the Spirit of Prophecy is declared to be a minister of the Church receiving the tithe of the Australian laity.

THE FALSE CHRIST Vs. THE TRUE CHRIST-- The controversy within the Church has now shifted to the basic truth upon which the doctrine of Righteousness by Faith either stands or falls - the doctrine of the Incarnation. This is not saying that this doctrine was not previously an issue, for it has been ever since the book - Questions on Doctrine -was published. However, it has come to the front in full exposure as a result of the release of the Sabbath School Lessons for the second Quarter, 1977.

The issue is quite simple. One section of the Church teaches that Jesus Christ in His humanity assumed the perfect, sinless human nature which was Adam's prior to the Fall. The historic position of the Church until the mid 1950's was that Christ took upon Himself the fallen nature of the sons of Adam, as all the descendants of Adam received. It is obvious that these are two different Christs. One is the false Christ, and the other the true Christ. It cannot be both! Thus every member of the Church is faced with a crucial choice - which Christ shall I choose? And on that choice the salvation of all pivots.

p 3 -- Peter stated - "Neither is their salvation in any other: for there is no other name under heaven given among men, whereby we must be saved." (Acts 4:12) Of which Christ was he speaking? It cannot be both! One is the true Christ who came down from God to not only redeem man by the sacrifice of Himself, but also to set an example for man to follow. The other is a philosophical Christ - a figment of the reasoning of the human mind - as verily an idol as any wooden or stone image which the heathen might form for worship. The difference is real and consequential. This is not something that can be compromised as was done at Palmdale, for over the issue which is the true Christ, there can be no compromise. We stand as verily before Pilate's judgment seat as did the Jewish leaders of yesteryears, and are choosing between Christ and Barabbas.

The true Christ existed from all eternity in the "form of God" till Bethlehem. (Phil. 2:6) In that "form" He was immortal, omniscient, onmipresent, and onmipotent. But God is more than a "form" even as man is more than a "body". Jesus, when divested of the "form of God" could state -"I am the way, the truth, and the life ... He that hath seen Me hath seen the Father." (John 14:6,9) There is more to God than the manifestations of His infinite powers as exhibited in the "form of God." God has character. This "is what makes Gold desirable. To have the powers of God without the character of God would be ultimate devastation - a state of affairs that the human mind cannot completely perceive. It was over this very aspect of God that the great controversy began. He with whom sin originated "desired God's power, but not His character." (Desire of Ages, p. 436) For the redemption and salvation of man, for the preservation of the universe, it was not the manifestation of the power of God but the demonstration of the character of God that was to settle the controversy. Thus the true Christ divested Himself of the "form of God" and in its place He took upon Himself the "form of a slave." (Phil. 2:7 Greek)

Now Adam was not created a slave, but a son. (Luke 3:38) It was Adam, the transgressor, who became a slave. The true Christ took that form. He who was the very essence of the character of God accepted the slave form of man. It is stated thus:        In Christ were united the divine and the human - the Creator and the creature. The nature of God, whose law had been transgressed, and the nature of Adam the transgressor meet in Jesus - the son of God, and the Son of man. Manuscript 141, 1901 (7 Bible Commentary, p. 926)

In another place, we read - "Christ did in reality unite the offending nature of man to His own sinless nature-..." (Review & Herald, July 17, 1900). Again - "He took upon Himself fallen, suffering human nature, degraded and defiled by sin." (Youth's Instructor, Dec. 20, 1900, See 4 Bible Commentary, p.1147) It is this clear differentiation between what He was, and what He took upon Himself that we need to keep straight. He was in the character of God the very essence of truth, purity, and love - in other words, holy and sinless. He was that "holy thing". (Luke 1:35) But He took upon Himself - and herein is the difference between the true and the false Christ - the offending, suffering, fallen, slave nature of man, degraded and defiled by sin. He did not cease to be holy and righteous for the "form of a slave" did not conquer Him; He conquered it. He condemned sin in the flesh. (Rom. 8:3)

Those who erect a philosophical idol in place of the true Christ rob God of His very

p 4 -- victory over sin as revealed in the life and sacrifice of Jesus Christ. Instead of Jesus demonstrating God's character in humanity, they have God demonstrating His powers - omnipotence, omniscience, and omnipresence. Again this is not the issue! If God had wished to demonstrate His omnipotent power over sin, He could have destroyed Lucifer in the very beginning of the sin question. But the character of God was demonstrated in the true Christ with the power that is attendant and inherent in character itself. We read:       To human eyes, Christ was only a man, yet He was a perfect man. In His humanity He was the impersonation of the divine character. God embodied His own attributes in His Son, - His power, His wisdom, His goodness, His purity, His truthfulness, His spirituality, and His benevolence. In Him, though human, all perfection of character, all divine excellence dwelt. (Youth's Instructor, Sept. 16, 1897)

And, "in His human nature He [Christ] maintained the purity of His divine character." (Youth's Instructor, June 2, 1898) While so doing, He also "presented to the wondering universe perfect and complete humility in His human character, and perfect obedience to all the requirements of God." (Selected Messages, bk. i, p. 256) But those who bow at the shrine of the false Christ declare that God gave to Jesus a perfect human character which in reality did not need to be developed in stern hard battles with self, or in subduing the inclinations of the flesh. Paul did not so teach. He who recognized in the Jesus of the Damascus Road, the One who had taken upon Himself the "form of a slave"; One who had condemned sin in the flesh; also recognized in that One, He who "learned obedience through the things which He suffered." (Heb. 5:8) God put His character on trial, and through Jesus demonstrated that in the flesh of fallen humanity His way could be maintained and that a human being likewise in that nature could overcome the inclinations of the flesh. "The Lord Jesus came to our world, not to reveal what a God could do, but what a man could do, through faith in God's power to help in every emergency." (Our High Calling, p. 48) In this God was vindicated - and the courts of heaven rang in the triumphant chant - "Now is come salvation and strength, and the kingdom of our God, and the power of His Christ." (Rev. 12:10)

Those who worship at the shrine of the false Christ seek to immune their idol god from our common humanity. Recognizing the depravity of human nature - but failing to see in that depravity the results of two forces, inherited and cultivated tendencies to sin - they declare that Christ could not have accepted our fallen nature without Himself sinning. To preserve their idol immaculate, they teach that God was manifest in a "body" not akin to our common humanity, but a "new" humanity "created by the Holy Spirit" using the womb of Mary merely as a vehicle for its delivery into the environment of earth. The advocates of this false Christ state this clearly. ANS-3 quotes Hatton - "His humanity was created by the Holy Spirit in the womb of Mary." Then he adds - "His humanity was made of the same "stuff" as ours, but He was not made just as we are." But unless "conceived" (Luke 1:31) in the womb of Mary - though of the same "stuff" - there would exit no bond between our humanity and Christ's humanity. Jesus would not be a Son of man - thus not the true Christ! And this Hatton states - "He was not made just as we are."

Lest Hatton should state that I was quoting him out of context, let it be noted that he is seeking in context to present a Christ with a weakened physical nature, but not one who inherited in the humanity He assumed our moral degeneracy. But in context,

p 5 -- therefore, he compounds his problem by having the Holy Spirit create the humanity of Christ, and in so doing indicates that the result was a physically degenerate body. Is this what the Holy Spirit will do when this mortal puts on immortality? No fallen humanity is derived from fallen humanity, be it physical degeneracy or otherwise; and this is the humanity Christ accepted from Mary.

Now the Catholic theologians recognizing that fallen humanity can produce only fallen humanity, declare Mary immaculate, thus Mary can produce a humanity free from the fallen nature according to their concepts, yet they leave the appearance of a being akin to our common ancestry. The Evangelicals while denying Mary her place in the Catholic sun, indicate that the womb of Mary was sanctified by the Holy Spirit, and from this sanctified womb came forth a human body not possessing the forces inherent in our flesh. But we - the forces of apostasy in the Church - presume to have the Holy Spirit outright create a new humanity - thus divorcing the Saviour from our humanity altogether. But the supreme tragedy of this whole thing is that the leadership of the Church at Palmdale accepted this false Christ on a par with the true Christ of historic Adventism! So what is the result? It would seem that the Editor of the Review has had second thoughts about what he affixed his signature to at Palmdale, and is seeking through editorials to state the true convictions of historic Adventism. But the President of the General Conference having affixed his imprimatur to Froom's book - Movement of Destiny - would be caught in a outright contradiction should he come out boldly and denounce the Palmdale affinity with the false Christ.

PUBLICATIONS - May be requested through Adventist Laymen's Foundation, P.O. Box 69, Ozone AR 72854 with $1 for postage. - the Adventist Laymen's Foundation has prepared a manuscript on the Incarnation covering the teaching of the Bible and the Spirit of Prophecy from Genesis through the Book of Revelation. It is entitled - In the Form of a Slave. This is based on the statements of Paul found in Philippians 2:7 (Greek)

The first instance of the teaching of the doctrine of the Incarnation as is being presently advocated by the forces of apostasy in the Church was taught by the "Holy Flesh" men of Indiana. Of this teaching, Sister White stated - "None are to pick up any points of this doctrine and call it truth. There is not a thread of truth in this whole fabric." This whole movement from 1899-1901 has been documented in the manuscript The Holy Flesh Movement. (1977 June -- Special Report -- INTELLECTUAL DISHONESTY) --- END ---