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1976 July -- LEAVENED BREAD -- Part 1 -- We Christians have had a Passover Lamb sacrificed for us -none other than Christ himself! So let us"keep the feast" with no trace of the yeast of the old life ... but with the unleavened bread of unadulterated truth! I Cor. 5:7-8 (Phillips)

For several months now I have been made aware of a theological controversy which has been developing in Australia. It involves the subject of righteousness by faith, and the nature of the humanity which Christ assumed in the Incarnation. Naturally with this came the subject of 1888 itself. Now in the latest Review to come to my desk, (1) there is a report of a conference held in Palmdale, California, involving administrators and theologians from Australia with their counterparts in the General Conference and professors from Andrews University. (2) While the report carefully stated that it was not "a formal presentation of doctrine, nor ... an official pronouncement by church leaders", nevertheless because it is presented as "a statement of consensus" by these administrators and theologians, it will mark the course of the doctrinal stance the church will take in the days ahead.

The controversy in Australia involves a paper prepared by Mrs. Desmond Ford, wife of the head of the Bible Department at Avondale College.(3) According to the information available, this paper was challenged by Pastor F. A. Basham at a hearing among Church leaders at Avondale, February 3 -4, this year. One of the points raised by Elder Basham caused Robert Brinsmead to issue what he called a "Thought Paper" which he asked not to be circulated among church members.(4) Brinsmead noted a key position held by Mrs. Ford, and stated -"It is true that I do agree wholeheartedly with Dr. Ford."(5) The statement in question reads - "Righteousness by faith is justification alone."(6) This is the basic emphasis of Brinsmead's Decade II teaching. However, he claims that this teaching by the Ford's preceded his own acceptance of the position.(7)

This position on righteousness by faith -moved by the Fords and seconded by Brins-mead -was the first point discussed in the "statement of consensus" released in the Review. It stated -"We agree that when the words righteousness and faith are connected (by- "of," "by," et cetera) in Scripture, reference is made to the experience of justification by faith."(8) And the unstated inference is that the phrase - "righteousness by/of faith" applies only to justification when used in the Bible. We do not need to take much time with this point, except to quote two texts, and let you, the reader, decided if this conclusion is true.

The first one reads:      Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the

p 2 -- hope of righteousness by faith. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love. Ye did run well; who did hinder you that ye should not obey the truth? (9)

Observe the phrase - "the hope of righteousness by faith" -and compare this relationship with Romans 8: 19-25, noting carefully the expressions: "the manifestation of the sons of God;" those having "the first fruits of the Spirit;' and "the redemption of our body," as Paul relates all these ideas to being "saved by hope." In regard to the phrase - "obey the truth" -check the definition of "righteousness by faith"!' which means -"the righteousness of Christ, which is pure unadulterated truth."(10) Are these expressions involving righteousness by faith, and the text so states, involved only with justification? Or do they cover the whole gambit of man's growth in grace?

Now for the second text - and it speaks for itself:      By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith! (11)

The other main aspect of the "statement of consensus" -the humanity the Son of man assumed in the Incarnation - will be discussed in the next thought paper - "Leavened Bread - Part 2".

It should be increasingly clear to the laity who desire to know truth for themselves of the need to have assembled a library of source materials that can be made readily available for such study; and equipment for their reproduction for those who wish to avail themselves of this material, but who are unable to come to the library. This is the goal which the Adventist Laymen's Foundation has in their plans by setting up a study and resource materials center in the Ozarks of Arkansas. It does require means to house this material, and purchase the necessary equipment so that it can be made available to those who wish to pursue truth. In the light of the need of the present hour, and the lateness of time, we invite those who have such means to make them available to complete the project which has now been started.

(1)  "Christ Our Righteousness", Review & Herald, May 27, 1976, pp. 4-7
(2)  See footnote (p.4) to the above noted report for names of those who were involved in "the study group." The names of some who have written authoritatively in recent years on the topics discussed are missing. This should tell the laity something.
(3)  Gillian Ford, The Soteriological Implications of the Human Nature of Christ, a 53 pp. manuscript in which the author claims indebtedness "to each member of the Avondale College's theological faculty" for their contributions of helpful criticisms. (p. 3)
(4)  R. D. Brinsmead, "The Current Righteousness by Faith Dialogue". A nine page "thought paper" published "for responsible brethren already involved in the righteousness by faith controversy." It was requested by the author -"Please do not circulate among church members."
(5)  Ibid., p. 1
(6)  Ford, op. cit., p. 9
(7)  Brinsmead, op. cit., p. 1 - "It is true that I do agree wholeheartedly with Dr. Ford. It is not true to say, however, that Dr. Ford is following my teachings. He was unopposed in teaching these things before I saw the light in his positions."

Ěp 3--
(8)  Review & Herald, op.cit. p.4
(9)  Galatians 5:4-7
(10)  Ellen G. White, Testimonies to Ministers, p. 65
(11)  Hebrews 11:7

BATTLE LINES BEING DRAWN - ARE YOU READY? -- "The Sabbath is God's Day. But Jesus said that man was not made for the Sabbath; the Sabbath was made for man. This suggests the two prongs of the attack I wish to recommend: the first has to do with man in a right relationship to God and the second with man in a right relationship to nature. Christians must learn of this twofold meaning of the Sabbath and come to a place where they practice Sabbath observance and also use their energies as members of Caesar's kingdom to get secular nations to do the same, albeit for different reasons. Primarily Christians celebrate the Lord's Day because it belongs to God and in it they can worship him suitably and with reverential trust and fear. But the Sabbath has in It more than the religious, or man's relationship to God in worship and commitment. It was and is part of God's natural revelation for man in nature itself. Men, converted or unconverted, are a part of nature and need the Sabbath as earthy people who in their bodies are inextricably dependent on water, air, and soil.

"It is important* for Christians to know that they are tied to the Sabbath because it was made for man's physical well-being. And it is this aspect of the Sabbath that can be used to bring unredeemed men to the place where they will keep it also - but for different reasons that may be devoid of the primary function of the Sabbath, which is the worship of God. The reason Christians should advance to convince unregenerate men to keep the Sabbath is that they need it, that it will work for their good, and that their failure to keep it is devastating for men and assures them of disaster. In this sense one could argue that outward Sabbath observance for unbelievers may be a form of pre-evangelism and could open the door to the propagation of the Gospel. ...

"The proper use of the Lord's Day, wholly apart from any religious implications, can come about by free choice or it can be legislated. It is highly unlikely that it will be accomplished by voluntary action by the citizenry generally. Therefore the only way to accomplish the objective is by force of legislative fiat through the duly elected officials of the people. ...

"Our faith commits us to the proposition that we are to love our neighbors as we love ourselves. There could be no better way for us to fulfill the second table of the law than to press for social legislation that would benefit our neighbors, and by our efforts show that we love them as we love ourselves. This would be one of the highest forms of social action to spring from our confession of Jesus Christ as Lord. It would mark our concern for our fellow man and identify us with common and lost humanity in an area of great need."

--Harold Lindsell, Editor, "The Lord's Day and Natural Resources", Christianity Today, May 7, 1976, pp. 9, 12.

* -- Supply word, "even"

p 4 -- The Supreme Court of the United States -whose decrees were declared to be "the law of the land" by a president of the United States - upheld the constitutionality of the Sunday "blue laws" of Maryland, Pennsylvania, and Massachusetts on May 29, 1961, against attacks that they abridge the First Amendment's guarantee of freedom of religion. The rationale of the Court's ruling is that these laws are regulations aimed at protecting the health of the citizens of the State. Liberty News, June, 1961, Vol. 7, No. 6, p. 1

THE CAPITAL'S CARDINAL -- "The newest Roman Catholic Cardinal in the United States and the only American in a class of nineteen announced April 27 will be remembered by evangelicals primarily for his early interest In the Key 73 evangelistic drive. William Baum, now archbishop of Washington D. C., headed a small diocese In Missouri at the time, and the Key 73 headquarters offices were located in St. Louis. He made the diocese an official participant, one of five representing Roman Catholicism in the endeavor." Christianity Today, May 21, 1976, p. 37.

Two questions: 1) Ever hear of Key 73 before? and  2)  Have you been hearing over the all-news stations, the reports assessing the new Cardinal's chances to become a future pope? (From a bishop of a small diocese in 1973 to a Cardinal in 1976 is moving up the ladder fast!)

CURIA ON THE SLIGO -- Curia - "the body of congregations, tribunals, and offices through which the pope governs the Roman Catholic Church." Webster's Seventh New Collegiate Dictionary.

"WHEN you and I joined the General Conference family something special happened to us. This is not just 'another office.' What goes on in these three buildings is of unique significance to the God whom we serve. Listen: 'When the judgment of the General Conference, which is the highest authority which God has upon earth, is exercised, private independence and private judgment must not be maintained, but be surrendered." Testimonies, vol. 3, p. 492 (Italics supplied).

"Did you notice those sobering words -'The General Conference, which is the highest authority that God has upon the earth'? They should cause everyone of us to ponder well their import. When we begin our work in the General Conference office we become part of what inspiration describes as God's highest authority on earth. This is a tremendous thought, freighted with great responsibility."

Elder R. H. Pierson, Talk given at General Conference worship, January 9, 1976, published in the Ministry, June, 1976, p. 7

Note the misuse of the statement from Testimonies, Vol. 3 as used by Elder Pierson.

p 5 -- This was first written about 1875. In 1901, the servant of the Lord stood before the General Conference session and declared:      That these men should stand in a sacred place to be as the voice of God to the people, as we once believed the General Conference to be, -that is past. General Conference Bulletin, April 3,1901, p. 25

Is it past? Or has a "new curia" sprung up on the Sligo? Even in the 1909 statement in regard to the authority of the General Conference, It does not carry the implications given by the "first minister" of the Church, but rather rests the authority in the General Conference Sessions -not the officers, and committees operating from a three-building complex. See Testimonies, Vol. 9, pp. 260-261. And the statement found in Vol. 9 would be valid only till the time when the Church would be weighed in the balances of the sanctuary. See Testimonies, Vol. 8, p. 249. The decision rendered by the heavenly court would determine its continued application. If found wanting, no longer would such authority reside even in the General Conference Sessions.

FULL GOSPEL BUSINESS MEN'S FELLOWSHIP INTERNATIONAL -- This organization is to hold its world convention at Miami Beach, Florida, July 5-10, 1976. A brochure telling of the guest speakers has been circulated to the mailing list of their official publication -The Voice. The time during the afternoon session from Tuesday through Saturday is allotted to "Teaching" in the Grand Ballroom of the Americana Hotel, while in adjoining rooms a Ministry in the Holy Spirit is to be conducted. On two of these days, a section of the afternoon teaching session is to be presented by Walter R. Martin, and on Saturday he is the leader of the Ministry in the Holy Spirit.

Now who is Walter R. Martin? Remember the Barnhouse-Martin dialogue? Remember how Martin was given free and unlimited access to the Ellen G. White files in Takoma Park? Have you read recently the Letters to the Churches, by the late Elder M. L. Andreasen? If not, it will refresh your memory.

Do you also remember the result of this dialogue between Barnhouse and Martin, and our Church leaders? It was the book -Questions on Doctrine - in which our basic doctrines were altered. Now here is this man -Walter R. Martin, a teacher at Melodyland School of Theology - a charismatic institution -now fully revealed for what he was -an agent of Satan to bring about the compromise of God's Church with the truth committed to it. And, we are still holding to some of these repudiations of that truth, unashamed, except for the fact that our Book Centers no longer have the book available. But there has been no explanation, or statement of repentance coming from the curia on the Sligo. --- (July 1976)---END--- TOP

1976 Aug -- LEAVENED BREAD -- Part 2 -- We Christians have had a Passover Lamb sacrificed for us -none other than Christ himself! So let us "keep the feast" with no trace of the yeast of the old life. .. but with the unleavened bread of unadulterated truth! I Cor. 5:7-8 (Phillips)

The second section of the "statement of consensus" drawn up by the theologians and administrators at Palmdale, California, April 23 -30, 1976 was entitled - "The Humanity of Jesus Christ in Relation to Righteousness by Faith." (1)

In setting forth the God-man as revealed in Jesus Christ, the study group is to be commended on their use of the phrase - "truly God and truly man" in contrast to the phrase found frequently in the study of Christology - "fully God and fully man." I would hope that this distinction indicated that they recognized that when the Pre-Existent Son laid aside the glory which He had with the Father, (2) that glory included His omnipotence, omniscience, omnipresence, and immortality. (3) When we recognize this distinction clearly, we have arrived at the basis of an understanding of what constitutes the "divine nature" which finds its source in God, even as the external aspects of "the form of God" which Michael surrendered in becoming Jesus Christ. It is this "divine nature" which must be received by every born again child of humanity if he should reflect the image of Jesus fully, and be a son of God. Yet in a clear perception of this vital distinction between "the form of God" and "the divine nature" which Jesus had, and which we must receive, no one perceives of himself in this experience as becoming a demigod. It is indeed the beginning of a genuine appreciation of the relationship between the humanity of Jesus Christ and Righteousness by Faith.

Having begun well, the study group immediately enters into a fatal compromise with truth. After quoting Romans 8:3, Hebrews 2:14,17, and 2 Cor. 5:21, they state:       Not all Christians view these passages alike. For example, for some they mean that Jesus did not commit sin either in word, deed, or thought; for others they mean that Jesus not only committed no sin but was without the inherited tendencies to sin common to fallen humanity. (4)

Reducing this language to the parlance of the laity, it is saying simply that some view these Scriptures to mean that even though Christ took upon Himself the fallen nature of Adam, He did not commit sin in word, deed, or thought, while others reject the idea that Christ took fallen humanity, and instead believe that He was "exempt from the inherited passions and pollutions that corrupt the natural descendants of Adam." (5) In other words, Jesus bore the "sinless nature of Adam before [the] Fall." (6) Or to state the matter very bluntly, the choice is between the historical position of the Seventh-day Adventist Church, and the "new look" which developed within the church as a result of the fatal Barnhouse-Martin dialogue of the 1950's, and which has been expressed in the publications just quoted.

p 2 -- And to what conclusion did the study group come? - "Whichever of these views Christians may hold of Christ's humanity, we believe that the central concept is to recognize Jesus as the Saviour of all mankind, and that through His victorious life, lived in human flesh, He provides the link between divinity and humanity." (4) So now you can hold whatever view you wish in regard to the nature that Christ assumed in the Incarnation and still be a good Seventh-day Adventist. This is an adulteration of truth -leavened bread - and to accept the second position makes it totally impossible to reflect the image of Jesus fully without accepting the basic tenet of the Holy Flesh doctrine -the eradication of the fallen nature. (7)

In arriving at pure unadulterated truth -unleavened bread -in regard to the humanity which Christ assumed in the flesh, one may start at either the point of His pre-existence, and work forward, or he may look at the Cross and see the fullness of the condescension and the completeness of the victory. Let us briefly do both.

We are told that "Christ was one with the Father before the foundations of the world were laid. . . .This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths." (8) This Being did not cease to be at the Incarnation; He only exchanged one form of existence for another -from "the form of God" to the form of a "servant" (9) It was a slave form that He took to appear as a man. In Him was no sin, but in the form which He took upon Himself, all that makes us slaves, except for the commission of sin, He accepted and experienced.

This is clearly stated:      Think of Christ's humiliation. He took upon Himself fallen, suffering human nature, degraded and defiled by sin. ...He united humanity with divinity: a divine spirit dwelt in a temple of flesh. He united Himself with the temple. (10)

By experiencing in Himself the strength of Satan's temptation, and of human sufferings and infirmities, He would know how to succor those who should put forth efforts to help themselves. (11)

In the womb of Mary was prepared by divine stimulation a body of our humiliation. And what went into this body which "a divine spirit" took upon Himself, we are not left in doubt. The prescription reads:      Christ was to take humanity upon Him, not as it was when Adam stood in his innocence in Eden, but as weakened and defiled by four thousand years of sin. He was to come as the Son of man, like every child of Adam, accepting the results of the working of the great law of heredity. What these results were, what was the inheritance bequeathed to Jesus in His human nature, Scripture reveals in the history of those who were the earthly ancestors of our Saviour. With such a heredity, Jesus came as one of us, to share our sorrows and temptations, and to give us the Example of a sinless life. (12)

This is the only way a true Example could be given; any other way would not have given an example that could be followed by man in the fallen nature of Adam. In other words, it is impossible to relate the concept that Christ took the nature of Adam before the Fall with a true perception of righteousness by faith except that the concept of righteousness by faith be limited to justification alone. And this is what the study group did, thus opening the door to give status to the non-historical position of the Church in the matter of the Incarnation. They served up leavened bread.

p 3 -- There is a difference between Jesus Christ and all the other children of Adam, and this difference arises because of the mystery of the preexistence Let us reiterate. "The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father." (8) Thus at Bethlehem, this self identity, or Divine Ego, was not created, nor bequeathed to Him by natural generation. He had ever been. In that "painful process" (13) by which the Eternal Son became a Son of man, the "Divine Ego" [I use this terminology for the want of a better vehicle of expression] assumed humanity - the humanity of the fallen sons and daughters of Adam. The Spirit of Prophecy states simply as noted previously -"A divine spirit dwelt in a temple of flesh." (10) This temple in the Bible Is defined as "the likeness of sinful flesh." (14) The servant of the Lord states -"He took upon Him our sinful nature."(15) And we are further informed that the words -"flesh", "fleshly" and "carnal lusts" - embrace the lower corrupt nature, and have "their seat in the body." (l6) But this flesh cannot act of itself contrary to the will of God, unless the individual gives consent for these cravings of the body to manifest themselves.

Our identity or "ego" was received by natural generation, and we are powerless of ourselves to resist the strong movings of the flesh to do evil. Jesus Christ on the other hand recognized the constant necessity for the divine power of the Holy Spirit for victory, and ever kept His "Ego" submitted to the revealed will of God,. Thus He didn't even in one instance yield to the impulses of His human flesh that called for expression. When this clear distinction is understood, then we come to realize that our "ego", or self, must be crucified, for only in such an experience can the Holy Spirit work in us to the complete conquering of the impulses of our flesh to do evil. When "self" is surrendered fully, completely, and unreservedly, then the image of Jesus can be fully revealed in us. This is the basic relationship between the experience of Jesus Christ in humanity and righteousness by faith which is to be our experience.

Now let us fix our eyes upon the Cross of Calvary. From Bethlehem to Golgotha, Jesus descended "step by step, to the level of fallen humanity." (17) On the Cross, "when He bowed His head and died, He bore the pillars of Satan's kingdom with Him to the earth." (l8) The power of Satan's kingdom is founded upon only one thing - sin. (19) But Christ in His own body brought the pillars of sin upon which that kingdom rests down to the earth with Him.

These twin pillars are the weakened hereditary nature of man, and the cultivated tendencies to sin which have become in man's habit patterns. For thirty years the Son of God as the Son of man demonstrated that the weakened hereditary nature was no excuse for sin. He condemned sin in the flesh -His flesh. But the question remained - Could He carry the weight of the load of man's accumulated transgression remain faithful and true? Could He sense the need of man chained in the habit patterns of sin? No wonder all heaven looked on with amazement as the cup trembled in the hand of the divine Sufferer! Yet He drank it to the last bitter dregs!

In His closing hours, while hanging upon the cross, He experienced to the fullest extent what man must experience when striving against sin. He realized how bad a man may become by yielding to sin. He realized the terrible consequence of transgression of God's law; for the iniquity of the whole world was upon Him.(13)

Though the darkness covering the Cross hid from Christ the sustaining presence of the Father, and though He was unable to see through the portals of the tomb, Jesus,

p 4 -- by faith, grasped the pillars of Satan's kingdom and brought them down, even as Samson in his blindness grasped the two central columns of Dagon's temple, and brought that temple of the devil crashing in a heap of stones. Even as it cost Samson his life, so it cost the Son of God His life. He resisted unto blood - His very own blood - striving against sin.

The picture of a complete Saviour - a Saviour who for thirty three years cumbered with the fallen nature of the descendents of Adam did not sin in word, thought, or deed; and who on the Cross accepted the realization of the depths of the cultivated sins of fallen man -was the heart of the message of 1888. Hear A. T. Jones saying: 0, He is a complete Saviour. He is a Saviour from the sins committed, and a Conqueror of the tendencies to commit sins. In Him we have the victory. (20)

AND - Christ in us through the indwelling Spirit is our hope of glory.

(1)  Review & Herald, May 27, 1976 - Statement on "Christ Our Righteousness", pp. 4-7
(2)  John 17:5
(3)  See Desire of Ages, pp. 335-336 for "omnipotence" laid aside; Matt. 24:36 for "omniscience" laid aside; Desire of Ages, p. 669 for "omnipresence" laid aside; and B.C. Vol. 5, p. 1127, col. 1 for His having laid aside, "immortality."
(4)  Review & Herald, op. cit., p. 5
(5)  Questions on Doctrine, p. 383
(6)  L. E. Froom, Movement of Destiny, p. 497
(7)  See ALF Manuscript -The Holy Flesh Movement, Chapt. IV -"Threads of the Fabric"
(8)  Ellen G. White, Review & Herald, April 5, 1906
(9)  Philippians 2:6-7
(10)  Ellen G. White, Youth's Instructor, Dec. 20, 1900 (4BC:1l47)
(11)  Ellen G. White, Review & Herald, March 18, 1875
(12)  Pre-pub1ication Draft of Desire of Ages, p. 49 (Andreasen Collection #2)
(13)  Ellen G. White, Ms. 29, 1899 (7 Bible Commentary :915)
(14)  Romans 8:3
(15)  Ellen G. White, Review & Herald, December 15, 1896
(16)  Ellen G. White, Adventist Home, pp. 127-128; Christ Object Lessons, p. 346
(17)  Ellen G. White, Our High Calling, p. 17
(18)  Ellen G. White, Youth's Instructor, April 25, 1901 (5BC:I108)
(19)  Ibid., June 28, 1900 (7 Bible Commentary:924)
(20)  A. T. Jones, General Conference Bulletin, 1895, p. 267

COMMENT ON "THE 1888 ERA" -- The third section of the Statement of Consensus briefly notes the issues involved in our sad history of 1888. This is probably the first time since Elders R. J. Wieland and D. K. Short submitted their landmark manuscript on 1888 (1) that a group of church administrators and theologians in an official statement have admitted that the real issue regarding 1888 was not the Reformation doctrine of Justification by Faith, but

p 5 -- was indeed the rejection of "the 'beginning' of the latter rain and loud cry." (2) While there will be readers who will conclude that real progress has been made in setting the record straight regarding our rebellion at Minneapolis, a total picture of what was written still reveals that the study group did not come to grips with the magnitude of that rebellion and insubordination, nor faced up to the basic issue of repentance which that experience demands. The servant of the Lord wrote: All the universe of heaven witnessed the disgraceful treatment of Jesus Christ, represented by the Holy Spirit. Had Christ been present before them, they would have treated Him in a manner similar to that in which the the Jews treated Christ. (3)

Besides this, there is the "vote" issue that must be settled.(4) Whether the official record has been kept hidden, or was destroyed to cover up what was done, we do not know; but this must be clarified and publicly altered. The tragedy of this third section by the study group is the affirmation - "We take our stand not only with the messengers whom the Lord used in 1888 to proclaim the most precious message of the righteousness of Christ, but with all who may have faithfully presented it in the years since." (2) Who all are covered in the last clause is not spelled out, but it is evident that the first clause means Elder A. T. Jones and Dr. E. J. Waggoner. To make such a statement following what was agreed to in the previous two sections is nothing short of attempted deception. Anyone who has read, or will take the time to read Waggoner's Studies in Romans as given at the 1891 G. C. Session knows that he did not understand the message of Paul in Romans to be "the specialized meaning of justification" which this study group declared it to be. Also anyone familiar with the 1895 studies which Elder A. T. Jones gave at the General Conference, or the position Waggoner wrote out in his book, Christ and His Righteousness finds it utterly impossible to harmonize this position with the permissive conclusions on the Incarnation drawn up by the study group at Palmdale, California. (6)

The affirmation of standing with Jones and Waggoner is mere lip service without the corresponding evidence, in fact evidence to the contrary. Would to God that every laymen reading this Statement of Consensus will have the "first love" of the Ephesian period of the Church that "tried them that called themselves apostles and [were] not, and ... found them liars." (7)

(1)  R. J. Wieland & D. K. Short, 1888 Re-Examined. Written in 1950
(2)  "Christ Our Righteousness", Review & Herald, May 27, 1976, p. 6
(3)  Ellen G. White, Special Testimonies, Series A, No. 6, p. 20
(4)  See Thought Paper, "Ellen G. White Vs Ellen G. White Estate", March, 1976, p.5
(5)  E. J. Waggoner, Studies in Romans, #10. Cmp with Statement of Consensus, p. 4
(6)  A. T. Jones, "The Third, Angel's Message" #13, G. C. Bulletin, 1895, p. 232: Commenting on John 1:14 - "This world does not know any other flesh of man, and has not known any other since the necessity for Christ's coming was created. Therefore, as this world knows only such flesh as we have, as it is now, it is certainly true that when 'the Word was made flesh,' He was made just such flesh as ours is. It cannot be otherwise." Waggoner wrote: "The fact that Christ took upon Himself the flesh not of a sinless being, but of sinful man, that is the flesh which He assumed had all the weaknesses and sinful tendencies to which fallen human nature is subject, is shown by the statement that He 'was made of the seed of David according to the flesh.''" Christ and His Righteousness, pp. 26-27
(7)  Revelation 2:2.
--- (Aug. 1976)---END--- TOP

1976 Sept -- Eis ta Opisw ( Pronounced Eis TA Opiso) To the Things Behind-- "From that time many of His disciples went back [Greek - To the things behind] and walked no more with Him. John 6:66.

This verse summarizes what the Spirit of Prophecy calls the "crisis" in Galilee.(1) Not only did these erstwhile disciples of Jesus cease to follow Him, but they went back to the things behind [Greek]. They would not keep step with the advancing light which Jesus flashed upon their pathway. He desired to lead them into a living experience which He designated as eating His flesh and drinking His blood.

The day previously, Jesus had fed five thousand men with five barley loaves and two small fishes. (2) As this nucleus of a potentially powerful Jewish army sat eating what thoughts were theirs we can only conjecture. They did perceive that here was a leader who could in himself serve as a Quartermasters Corps, and with his other powers be the Medical Detachment, but with one supreme advantage -there would be no casualties because he could restore to life. And so they concluded - "This is of a truth that prophet that should come into the world.." (3) They would make him their King! But Jesus withdrew, and they saw Him no more till they found Him in Capernaum the next day.

Jesus plainly told them that they were seeking Him for the loaves and fishes. (4) Then He counseled them to seek for that "meat which endureth unto life everlasting, which the Son of man shall give unto you." (5) Soon the Jewish religious leadership got into the exchange, and reminded the laity that this was Joseph's son, so how could He be the bread of life coming down from heaven? (6) But Jesus reiterated His claim to be the living bread which came down from heaven, and that further -"Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you." (7) Jesus was seeking to lead those listening, and especially His professed followers from the material to the spiritual; and from the Past - "Our fathers did eat manna in the desert." (8) - to a Present living, vital experience in the things of God -"The words that I speak unto you, they are spirit, and they are life." (9) Not just the Word as He existed in Heaven, but the Word as revealed in the flesh as He had come down from Heaven was to be the life of men. This was to be to His disciples a living experience, not only something done for them, but something done in them -"He that eateth my flesh and drinketh my blood, dwelleth in Me and I in him." (10)

This was too much for the many who professed to be His disciples in Galilee, so they went back to the things behind [Greek]

Eighteen hundred years after this event, another experience occurred when this same Jesus lead His followers "out a little way." (11) He told them -"Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little

p 2 -- while I will return from the wedding and receive you to Myself." (12) Then He was carried into "the holiest" to begin His work of the "final atonement." (13) This uniquely Seventh-day Adventist doctrine termed - "The Investigative Judgment" -has ever been an anathema to the Evangelical sector of Protestantism. Barnhouse called this teaching, "stale, flat, and unprofitable!" He considered it "the most colassal, psychological, face-saving phenomenon in religious history! " (14)

Recently it has been reported that a theologian who is known as "a renowned critic of Seventh-day Adventism" considers "the peculiar Adventist doctrines of the investigative judgment and the two apartment ministry of Christ in the heavenly sanctuary" as obscuring "the great truth of justification by faith." (15) Because of this critical attitude in religious circles, many erstwhile followers of the Advent Movement are offended and turn - unto the things behind [Greek]. Instead of walking with Jesus, that is doing what Jesus said to do -"Wait here", hold your position, faithfully maintain the truth -many are joining in an endeavor to rationalize away this distinctive Adventist teaching so as to make it palatable to their evangelical "cronies." (16)

Let us not become confused by outward appearances. Because seeming success and number of adherents follow such a compromise with our basic faith, this does not automatically spell the words -"a righteous cause." In the same vision, the servant of the Lord saw that those who never accepted the advanced truth -which would be applicable to the Evangelicals -and those who went back to the things behind did have "light and much power." (17) But the source of this power is also noted -"Satan would breathe upon them an unholy influence." In other words -"holiness, without which no man shall see the Lord" scandalizes them. Such an experience is considered subjective, and opposed to what they call the "gospel" unmindful that the proclamation of the "everlasting gospel" involves the fact that "the hour of His judgment is come." (18)

Furthermore, we are warned that Satan's object in all of this fanfare and manifestation of power is "to draw back and deceive God's children." (17) Let us not forget that in this deception, there is "light", or else there would be no power to deceive. But the light which God gave Luther is not the advanced light which God gave to the small company who prayed most earnestly following The Disappointment. To them an understanding of the Scriptures was unfolded "in regard to Christ, His mission, and His priesthood." (19) While the true light on justification by faith is not contradictory to the call for holiness emanating from the second apartment of the Heavenly Sanctuary, nevertheless to preach it out of the context of the investigative judgment is to distort that truth under the guise of proclaiming "present truth."

It was in 1888 that God brought the subject of justification by faith into its proper focus in relationship to the work that Christ was doing in the final atonement, because His people were failing to grasp the real experience that was to be theirs as commandment keepers. Waggoner has stated the matter clearly. Read his words:      There are just two services. The service of Satan, which is of sin unto death, and the service of Christ, which is of obedience unto righteousness. A man cannot serve two masters. All believe that. Then it is impossible to serve sin and righteousness at the same time. Now we call ourselves Christians. That means -what? Followers of Christ! But in all our Christian experience we have left little loopholes along here and there

p 3 -- for sin. We have never dared to come to that place where we would believe that the Christian life should be a sinless life. We have not dared to believe it or preach it. But in that we cannot preach the law of God fully. Why not? Because we do not understand the power of justification by faith. Then without justification by faith it is impossible to preach the law of God to the fullest extent. Then to preach justification by faith does not distract from or lower the law of God, but is the only thing that exalts it.(20)

It is one thing to preach the "theory of the truth." But to denounce the "power" of justification by faith as a subjective experience is to nullify the very gospel itself, which is the power of God unto salvation. Christ in Galilee was seeking to lead His erstwhile disciples from theory to a reality -"Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you." (7)

The question is very simple. Are we going to hold to our Adventist position given to us by Jesus - "Wait here" - or are we going to retreat unto the things behind [Greek]? It really means that to turn to the things behind, we no longer choose to walk with Jesus, but enter the service of Satan with its "light and much power." May we in this crisis hour unfurl the banner on which are written the words: -

Quc eis TA opisw

Not unto the things behind, but rather to hold to the advanced light entrusted to the disappointed but teachable saints of l844!

(1)  Ellen G. White, The Desire of Ages. p. 394
(2)  John 6:9-10
(3)  John 6:14
(4)  John 6:26
(5) John 6:27
(6)  John 6:35-42
(7) John 6:51-53
(8) John 6:31
(9)  John 6:63
(10)  John 6:56
(11) Ellen G. White, Early Writings, p. 55
(12)  Ibid.
(13)  Ibid., also pp. 251,253
(14)  D. G. Barnhouse, "Are Seventh-day Adventists Christians?" Eternity, September, 1956. For further details of this dialogue between Barnhouse and Martin and our own church leaders see M. L. Andreasen's Letters to the Churches, and L. E. Froom's Movement of Destiny, pp. 476-481
(15)  R. D. Brinsmead, "The Pre-Advent Judgment", Duranbah Digest, #24, Sept. 15, 1975, p. 1
(16)  Ibid., See whole presentation of #24.
(17)  Ellen G. White, Early Writings, p. 56
(18)  Revelation 14:6-7
(19)  Ellen G. White, Special Testimonies, Series B, No. 2, pp. 56-57
(20)  E. J. Waggoner, Studies in Romans, #10, General Conference Bulletin, 1891; p. 21 in Facsimile Reproduction.

p 4 -- ADVANCING LIGHT -- "The path of the just is as the shining light, that shineth more and more unto the perfect day." Proverbs 4:18

As the Pilgrims were about to leave the home of their adoption in Holland, and sail for the New World, John Robinson, pastor at Leyden, counselled them in the following words:      I charge you, before God and His blessed angels, that you follow me no farther that you have seen me follow the Lord Jesus Christ. The Lord has more truth yet to break forth out of His Holy Word. I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go at present no farther than the instruments of their reformation. Luther and Calvin were great and shining lights in their times, yet they penetrated not unto the whole counsel of God. I beseech you, remember it -'tis an article of your church covenant - that you be ready to receive whatever truth shall be made known unto you from the written Word of God. (1)

The revelation of truth is governed by the purposes and the unfolding of the plans of God which were devised from "times eternal." (2) It is the Eternal One who sits over and beyond the distractions which sin has brought silently working out the counsels of His own will.

The entire Bible is the history of progressive revelation. To Moses was committed - truth which has cast light down through the centuries, and which with the testimony of the prophets has constituted a norm by which all truth and revelation is to be tested. (3) Then Jesus came. He declared that Moses "wrote of Me." (4) He advanced the revelation of God and truth to a point hitherto never before visualized for He was the way, the truth, and the life. But the Jews chose to make it the issue as to whether the members of the synagogue were Moses disciples or not. And if not -but rather confessed to the Advanced Light then shining -they were cast out. (5) This leadership preferred the "things behind." What Moses taught was truth -not one jot or tittle was to pass from the law -but they would not interpret Moses in the light of the revelation revealed in Jesus. Thus they became blind leaders of the blind.

The doctrine of justification by faith was "clearly taught by Luther." (6) It was present truth in 1517. And it is eternally true, "that faith alone without works justifies before God." (7) We must have this experience. This we must believe and let the results be realized in our thinking.

But three hundred years after 1517, another reformer arose in the Providence of God, and though imperfectly proclaimed, declared that the time of the cleansing of the sanctuary had come. The light of the true meaning of this change in the heavenly ministry of our great High Priest broke forth clearly after the disappointment in 1844. Thus all truth and prior revelation must be interpreted and understood in the light coming from the open door of the second apartment of the Holy of Holies, and not visa versa. (8) To keep step with this advancing light and revelation of truth is the very essence of Protestantism. Commenting on the article of the solemn covenant to which the Puritans subscribed, and to which John Robinson referred, the servant of the Lord writes:- "Here is the true spirit of reform, and the vital principle of " Protestantism." (9)

p 5 --
(1)  John Robinson. "Farewell to Pilgrims", July. 1620. Quoted in Source Book for Bible Students, p. 528
(2)  Romans 16:25 ARV
(3)  Isaiah 8:20
(4)  John 5:46
(5)  John 9:28-34
(6)  Ellen G. White, The Great Controversy, p. 253
(7)  .Martin Luther, Quoted in History of the Reformation by J. H. M. D'Aubigne, Book 2. Chapter 6 (Vol. I, p. 209)
(8)  Revelation 3:7-8
(9)  White, Op. cit., p. 291

DID YOU READ? -- In the Review. July 17, 1976 -less than a month after the Palmdale Accord - appeared the publication of Manuscript 1, 1892, from the pen of Ellen G. White. Keep in mind that two of the editors of the Review signed the Accord. How one can believe what was written in Manuscript 1, l892, and accept what was drawn up at Palmdale would make one talk out of both sides of his mouth. She wrote:      The Lord now demands that every son and daughter of Adam through faith in Jesus Christ serve Him in human nature which we now have.

The nature that I now have is fallen human nature. But if Christ did not take this Nature, then I have-no Example to follow. How can God demand that I serve Him in a nature that Christ did not serve in? But in this same inspired paragraph we are told:       The Lord Jesus came to our world, not to reveal what a God could do, but what a man can do, through faith in God's power to help in every emergency.

Some questions come to mind. Did the Editors have second thoughts after they returned to Takoma Park? Did they not know that this manuscript existed? (See Our High Calling, p. 48.) Or is this a "sop" to the laity of the church so that they will not be unduly concerned over the Munich at Palmdale? (In typing this section, I have had a difficult time with the name - Palmdale. I have repeatedly typed -Palmbrook. There is the name - Fallbrook. Any association?)

A BICENTENNIAL SERMON OUTLINE -- In the July. 1976, Ministry was given a sermon outline for ministers to follow entitled -"Freedom's Holy Light" (pp. 5-6). It presented the freedom from sin that can be ours in and through Jesus Christ. In the body of the outline, based on Rom. 8:3-11, appeared this comment - "The just requirements of the law are fulfilled in us by what Jesus did in taking sinful flesh and dying for sin." (p. 6) As I noted this very fine presentation, I wondered how many signers of the Palmdale Accord preached it this way? But then, on second thought, it doesn't matter. You can now preach and believe the incarnation either way - the way of Babylon, or the historic way of Adventism - and still be retained in the synagogue. --- (1976 Sep) --- END ---

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