Tuesday, May 7, 2019

No Redemption Without Creation.


(Excerpt)

IMPORTANT PRACTICAL LESSONS.

It is not merely as a beautiful theory, a mere dogma, that we should consider Christ as God and Creator. Every doctrine of the Bible is for our practical benefit, and should be studied for that purpose. Let us first see what relation this doctrine sustains to the central commandment of the law of God. In Genesis 2:1-3 we find these words closing the record of creation: "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God created and made." The Jewish translation renders the text more literally thus, "Thus were finished the heavens and the earth, and all their host. And God had finished on the seventh day His work which He had made," etc. This is the same that we find in the fourth commandment, Ex. 20:8-11. [32

Exo 20:8  Remember the sabbath day, to keep it holy. 
Exo 20:9  Six days shalt thou labour, and do all thy work: 
Exo 20:10  But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 
Exo 20:11  For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. 

In this we find, what is most natural, that the same Being who created, rested. He who worked six days in creating the earth, rested on the seventh, and blessed and sanctified it. But we have already learned that God the Father created the worlds by His Son Jesus Christ, and that Christ created everything that has an existence. Therefore the conclusion is inevitable that Christ rested on that first seventh day, at the close of the six days of creation, and that He blessed and sanctified it. Thus the seventh day—the Sabbath—is most emphatically the Lord's day. When Jesus said to the carping Pharisees, "For the Son of man is Lord even of the Sabbath-day" (Matt. 12:8), He declared His lordship of the identical day which they had so scrupulously observed in form; and He did this in words which show that He regarded it as His badge of authority, as demonstrating the fact that He was greater than the temple. Thus, the seventh day is the Divinely-appointed memorial of creation. It is the most honored of all days, since its especial mission is to bring to mind the creative power of God, which is the one proof to man of His Divinity. And so when Christ said that the Son of Man is Lord even of the Sabbath-day, He claimed a high distinction—nothing less than being the Creator, of whose Divinity that day stands as a memorial. What shall we say, then, to the suggestion often made, that Christ changed the day of the Sabbath from a day which commemorates completed crea-  [33]  tion to one which has no such significance? Simply this, that for Christ to change or abolish the Sabbath would be to destroy that which calls to mind His Divinity. If Christ had abolished the Sabbath, He would have undone the work of His own hands, and thus have worked against Himself; and a kingdom divided against itself cannot stand. But Christ "cannot deny Himself," and therefore He did not change one jot of that which He Himself appointed, and which, by testifying to His Divinity, shows Him to be worthy of honor above all the gods of the heathen. It would have been as impossible for Christ to change the Sabbath as it would have been to change the fact that He created all things in six days, and rested on the seventh. Again, the oft-repeated declarations that the Lord is Creator are intended as a source of strength. Notice how creation and redemption are connected in the first chapter of Colossians. To get the point fully before us, we will read verses 9-19:— "For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son; in whom we have redemption through His blood,  [34]  even the forgiveness of sins; who is the image of the invisible God, the First-born of every creature; for by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things, and in Him all things consist. And He is the head of the body, the Church; who is the Beginning, the First-born from the dead; that in all things He might have the pre-eminence. For it pleased the Father that in Him should all fullness dwell." It is not an accident that the wonderful declaration concerning Christ as Creator is connected with the statement that in Him we have redemption. No; when the apostle makes known his desire that we should be "strengthened with all might, according to His glorious power," he lets us know what that glorious power is. When he tells us about being delivered from the power of darkness, he lets us know something of the power of the Deliverer. It is for our comfort that we are told that the head of the church is the Creator of all things. We are told that he upholds all things by the word of His power (Heb. 1:3)

Heb 1:3  Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high

, in order that we may rest in the assurance that
 "The Hand which bears all nature up   Shall guard His children well." Note the connection of Isa. 40:26.

Isa 40:26  Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. 

The chapter presents the wonderful wisdom and power of Christ, in calling all the host of heaven by names, and in keeping them all in their places, by the greatness of His might and the strength of His power, and  [35]  then inquires: "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of His understanding." On the contrary, "He giveth power to the faint; and to them that have no might He increaseth strength." His power is, in fact, the ability to create everything from nothing; therefore, He can work wonders through those who have no strength. He can bring strength out of weakness. Surely, then, anything which serves to keep before the mind the creative power of Christ, must tend to renew our spiritual strength and courage. And this is just the design of the Sabbath. Read the ninety-second Psalm,6 which is entitled a psalm of the Sabbath-day. The first four verses are these:—7

"It is a good thing to give thanks unto the Lord, and to sing praises unto Thy name, O Most High; to show forth Thy loving-kindness in the morning, and Thy faithfulness every night, upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. For Thou, Lord, hast made me glad through Thy work; I will triumph in the works of Thy hands."

Psa 92:1  A Psalm or Song for the sabbath day. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High: 
Psa 92:2  To shew forth thy lovingkindness in the morning, and thy faithfulness every night, 
Psa 92:3  Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. 
Psa 92:4  For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands. 
Psa 92:5  O LORD, how great are thy works! and thy thoughts are very deep. 
Psa 92:6  A brutish man knoweth not; neither doth a fool understand this. 
Psa 92:7  When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever: 
Psa 92:8  But thou, LORD, art most high for evermore. 
Psa 92:9  For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. 
Psa 92:10  But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil. 
Psa 92:11  Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me. 
Psa 92:12  The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. 
Psa 92:13  Those that be planted in the house of the LORD shall flourish in the courts of our God. 
Psa 92:14  They shall still bring forth fruit in old age; they shall be fat and flourishing; 
Psa 92:15  To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him. 


What has this to do with the Sabbath? Just this: The Sabbath is the memorial of creation. Says the Lord: "Moreover also I gave them My sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify  [36]  them." Eze. 20:12. The Psalmist kept the Sabbath as God designed that it should be kept—in meditating upon creation and the wondrous power and goodness of God displayed therein. And then, thinking of that, he realized that the God who clothes the lilies with a glory surpassing that of Solomon, cares far more for His intelligent creatures; and as he looked at the heavens, which show the power and glory of God, and realized that they were brought into existence from nothing, the encouraging thought would come to him that this same power would work in him to deliver him from human infirmity. Therefore he was glad, and he triumphed in the work of God's hands. The knowledge of God's power, which came to him through a contemplation of creation, filled him with courage, as he realized that the same power was at his disposal; and, grasping that power by faith, he gained victories through it. And this is the design of the sabbath; it is to bring man to a saving knowledge of God. The argument, concisely stated, is this: 1. Faith in God is begotten by a knowledge of His power; to distrust Him implies ignorance of His ability to perform His promises; our faith in Him must be in proportion to our real knowledge of His power. 2. An intelligent contemplation of God's creation gives us a true conception of His power; for His eternal power and Godhead are understood by the things which He has made. Rom. 1:20. 3.

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 

It is faith  [37]  that gives victory (1 John 5:4);

1Jn 5:4  For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 

 therefore, since faith comes by learning the power of God, from His word and from the things that He has made, we gain the victory, or triumph through the works of His hands. The Sabbath, therefore, which is the memorial of creation, is, if properly observed, a source of the Christian's greatest re-enforcement8 in battle. This is the import of Ezekiel 20:12: "Moreover, also, I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them." That is, knowing that our sanctification is the will of God (1 Thess. 4:3; 5:23, 24),

1Th 4:3  For this is the will of God, even your sanctification…

1Th 5:23  And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 
1Th 5:24  Faithful is he that calleth you, who also will do it. 

we learn, by means of the Sabbath, properly used, what the power of God is that is exerted for our sanctification. The same power that was put forth to create the worlds is put forth for the sanctification of those who yield themselves to the will of God. Surely this thought, when fully grasped, must bring joy and comfort in God to the earnest soul. In the light of this, we can appreciate the force of Isaiah 58:13, 14:—

"If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it."

That is, if the Sabbath is kept according to God's  [38]  plan, as a memorial of His creative power, as bringing to mind the Divine power that is put forth for the salvation of His people, the soul, triumphing in the work of His hands, must delight itself in the Lord. And so the Sabbath is the grand fulcrum for the lever of faith, which lifts the soul to the heights of God's throne, to hold communion with Him. To put the matter in few words, it may be stated thus: The eternal power and Godhead of the Lord are revealed in creation. Rom. 1:20.

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 

It is the ability to create that measures the power of God. But the Gospel is the power of God unto salvation. Rom. 1:16.

Rom 1:16  For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 

Therefore the Gospel simply reveals to us the power which was used to bring the worlds into existence, now exerted for the salvation of men. It is the same power in each case. In the light of this great truth, there is no room for the controversy about redemption being greater than creation, because redemption is creation. See 2 Cor. 5:17; Eph. 4:24.

2Co 5:17  Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

Eph 4:24  And that ye put on the new man, which after God is created in righteousness and true holiness. 

The power of redemption is the power of creation; the power of God unto salvation is the power which can take human nothingness and make of it that which shall be throughout eternal ages to the praise of the glory of the grace of God. "Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator." 1 Peter 4:19. [39]

Christ And His Righteousness. 

E.J. Waggoner

(Excerpt)

*******

June -- THE DIVINE PROVISION -- Part 1 --

Consider the following texts of Scripture:       Let us hear the conclusion of the whole matter: Fear God and keep His commandments: for this is the whole duty of man. (l)

For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. ... So speak ye, and so do, as they that shall be judged by the law of liberty. (2)

The whole duty of man is summed up in the Law of God, and by it he is to be judged. Further, if a man keeps the laws, statutes, and judgments of God, he shall find life therein. To this divine way of life -keeping the commandments -God signed His name. After declaring - "Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them" - He stated - "I am the Lord." (3) This is the same principle which had been enunciated in Eden. Do and thou shalt live; disobey, and thou shalt die (4) We are told:       The conditions of eternal life, under grace, are just what they were in Eden, - perfect righteousness, harmony with God, perfect conformity to the principles of His law. The standard of character presented In the Old Testament is the same that is presented in the New Testament. (5)

In the light of these statements from Scripture, and the summation given in the Gift of Prophecy, would you say with Paul: I consent unto the law that it is good. ... I delight in the law of God after the inward man. (6)
BUT in the same Book, I also read the following:      Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. (7)

0 Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. (8)
The heart is deceitful above all things, and desperately wicked: who can know it? (9)

But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind,

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-- have taken us away. (l0)

In the light of these verses, would we also confess with Paul - I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 0 wretched man that I am who shall deliver me from the body of this death? (11)

Now let us do some very fundamental reasoning and honest thinking -as free as possible from the deceitfulness of our own hearts. By coming to Jesus in confession, my past is covered. God declares the righteousness of Jesus "for the remission of sins that are past." (l2) Do I have anymore strength today to direct my steps than I had yesterday, before I came to Jesus confessing those yesterdays? In other words, can I walk alone, now that I have been justified? Suppose the day I come to Jesus in confession, I stop eating meat, drinking coffee, using dairy products; then that day I stop sinning because I did these things. Ridiculous, you say - and you are right!

Dare I call the mere adoption of reforms the objective of sanctification? Such a concept leads to a spiritual pride equaled only by the most rigid devotees of the pharisaical way of life in the times of Jesus. We read: The proud hearts strives to earn salvation; but both our title to heaven [justification] and our fitness for heaven [sanctification] are found in the righteousness of Christ. The Lord can do nothing toward the recovery of man until, convinced of his own weakness, and stripped of all self-sufficiency, he yields himself to the control of God. Then he can receive the gift that God is waiting to bestow. From the soul that feels his need, nothing is withheld. He has unrestricted access to Him in whom all fullness dwells.(l3)

What then is heaven waiting to bestow, since man cannot of himself obtain righteousness, whether it be justification or sanctification? Read carefully and thoughtfully: Because man fallen cannot overcome Satan with his human strength, Christ came from the royal courts of heaven to help him with His human and divine strength combined. Christ knew that Adam in Eden, with his superior advantages, might have withstood Satan, and conquered him. He also knew that it was impossible for man, out of Eden, separated from the light and love of God since the Fall, to resist the temptations of Satan in his own strength. In order to bring hope to man, and save him from complete ruin, He humbled Himself to take man's nature, that, with His divine power combined with the human, He might reach man where he is. He obtains for the fallen sons and daughters of Adam that strength which it is impossible for them to gain for themselves, that in His name they may overcome the temptations of Satan. (l4)

From this reference, let us note certain salient points:    1)    Man fallen - out of Eden - cannot resist the temptations of Satan in his own strength.

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 2)    Jesus Christ took man's nature, and with divine power combined with the human brought hope to man where he was. He obtains a specific strength - "that strength" -by which they, in His name, may overcome temptation. 

Since man out of Eden cannot in his own strength overcome Satan, but yet since man to obtain eternal life must meet the same conditions operative in Eden -"perfect righteousness ... perfect conformity to the principles of [God's] law" - how is he to be saved? "Neither is their salvation in any other, for there is none other name under heaven given among men, whereby we must be saved," save in the name of Jesus Christ our Lord. (l5) This is the Gospel in its fullness - not just justification, but both justification and sanctification. Christ coming from the courts of heaven brought divine power, and in returning to heaven has obtained for us that additional power we must have that we might "in His name ... overcome the temptations of Satan."

What was the divine power He brought? What has He obtained for the fallen sons and daughters of Adam? What is the Divine Provision? These questions we shall discuss as we continue the study in the next thought paper.

(1) Ecclesiastes l2:l3
Ecc 12:13  Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 
(2) James 2:l0, l2
Jas 2:10  For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 
Jas 2:12  So speak ye, and so do, as they that shall be judged by the law of liberty. 
(3) Leviticus l8:5
Lev 18:5  Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD. 
(4) Genesis 2:16-17
Gen 2:16  And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 
Gen 2:17  But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 
(5) Ellen G. White, Thoughts from the Mount of Blessing , p. 116
(6) Romans 7:16b, 22
Rom 7:16  …, I consent unto the law that it is good. 
Rom 7:22  For I delight in the law of God after the inward man
(7) Jeremiah 13:23
Jer 13:23  Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. 
(8) Jeremiah 10:23
Jer 10:23  O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. 
(9) Jeremiah 17:9
Jer 17:9  The heart is deceitful above all things, and desperately wicked: who can know it? 
(10) Isaiah 64:6
Isa 64:6  But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 
(11) Romans 7:23-24
Rom 7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 
Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death? 
(12) Romans 3: 25
Rom 3:25  Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 
(13) Ellen G. White, The Desire of Ages, p. 300
(14) Ellen G. White, Selected Messages, bk. i, p. 279
(15) Acts 4:l2
Act 4:12  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 

"The Theology of Imitation -Is Salvation by Imitation or by Grace?"

A brief paper carrying this title and subtitle is being circulated under the initials -"R. D. B." It is an undisguised attack on the present Sabbath School lessons, although the lessons are not mentioned in particular. This paper should have been more accurately entitled - "The Tree of the Knowledge of God and Evil" - with a subtitle: "In Written Form for Your Consumption." There are many of the devotees of the "Ford-Brinsmead mateship" who will think they perceive in this paper much "to be desired to make one wise" (Gen. 3:6), and they will eat, and urge that others eat also of this same tree. The result will be another in the long line of successive falls that have taken place since the first Fall. (See Review & Herald , March 4, l875.)

In this paper, "R. D. B." quotes with approval a definition of "heresy" which reads, "the picking and choosing of a part, instead of comprehensively embracing the whole of truth." Then he charges that the advocates of the doctrine of the Incarnation who teach that the "humanity of Christ" embraced the same nature as is inherited by
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all the fallen sons and daughters of Adam are heretics of "distortion". (pp. 18-19) BUT by his own use of the Spirit of Prophecy in seeking to show that Sister White did not teach this concept of the Incarnation, he became the arch-heretic by his own definition. A series of statements lifted from various parts of the Spirit of Prophecy are given, but no where in the entire paper do the following clear-cut statements appear:      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. (Ms 141, 1901)
Think of Christ's humiliation. He took upon Himself fallen, suffering human nature, degraded and defiled by sin. (Youth's Instructor, Dec. 20, l900)

Christ did in reality unite the offending nature of man with His own sinless nature, because by this act of condescension He would be enabled to pour out His blessings in behalf of the fallen race. Thus He has made possible for us to partake of His nature. (Review and Herald, July 17, l900)

[A whole series of these statements appear as Appendix C in the manuscript - An Interpretative History of the Doctrine of the Incarnation as Taught by the Seventh-day Adventist Church. May be requested.

Let us consider the last statement in the light of R. D. B.'s own definition of heresy as a distortion. He affirms -"What is true of the nature is true of the Person." He uses the illustration that because Christ's human nature suffered hunger and thirst, it would be correct to say that "He was hungry and thirsty." Then he draws the analogy that if Christ's human nature was sinful, it would be correct to say that Christ was sinful. (p. 2l) But here is distorted logic, and only frail human reasoning, because R. D. B. chooses to be a heretic by his own definition and does not take into consideration all aspects of truth. Did Christ - perfect, eternally perfect - become sinful because He chose to unite the "offending nature of man" with Himself so that fallen man might be blessed? He was made to be sin for us, and in this fallen state of existence, He condemned sin in the flesh. (II Cor. 5:2l; Romans 8:3) Then to top off his heresy, R. D. B. concludes - "The principle is true of the saints too. As long as they have sinful natures, they are sinners." (Op. cit.) Evidently, he is willing to ignore, or perhaps he no longer believes what Sister White wrote concerning the living saints prior to their shedding of the "vile bodies." She heard "a voice, musical, and triumphant, ... saying: 'They come! they come! holy, harmless, and undefiled.'" (Great Controversy, p. 636) Perhaps, R. D. B., if he still believed the servant of the Lord, and would cease being a heretic, could understand that these living saints had accepted the blessings to be obtained through Christ's incarnation in taking upon Himself our sinful nature, and had in turn become "partakers of His nature."
As another example of the errors in this paper resulting from being a heretic - by his own definition - is to be found in his distorted "logic" which stated: "Because Jesus [in His incarnation] was still God in the highest sense, He did some things which we can never do - things which we could not imitate without blasphemy." (p. 9) (Some of the items listed support his "logic" and are true. This is why the paper

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 should be called - "The Tree of the Knowledge of Good and Evil" - because other concepts disprove his logic, and reveal his heresy.) He evidently overlooked the plain words of Jesus Himself which read: Verily, Verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. (John l4:l2)

And these words were said, while bearing our humanity! R. D. B. cites what he thinks to be an irrefutable example of what Jesus did that no mortal will ever do. He even used the Spirit of Prophecy for proof to continue to beguile his devotees who still believe in her gift. The Desire of Ages is quoted: When the voice of the mighty angel was heard at Christ's tomb, saying, Thy Father calls Thee, the Saviour came forth from the grave by the life that was in Himself. ...In His divinity, Christ possessed the power to break the bonds of death. (p. 785)
BUT he omitted - Christ became one flesh with us, in order that we might become one spirit with Him. It is by virtue of this union that we are to come forth from the grave, -not merely as a manifestation of the power of Christ, but because through faith, His life has become ours. Those who see Christ in His true character, and receive Him into the heart, have everlasting life. It is through the Spirit that Christ dwells in us; and the Spirit of God, received into the heart by faith, is the beginning of the life eternal. (Desire of Ages, p. 388)


Now I recognize that to accept what is written in The Desire of the Ages on p. 388 is to spell the death-knell to R. D. B.'s distorted "gospel" which he is presently advocating. Thus from his viewpoint, it is best to not give the whole picture; but by so doing - by his own definition - he is a heretic!


We can pursue this point a bit further. In the section (pp. 13-14) attempting to prove that "Imitation Theology" denies the real strength of Christ's temptation, R. D. B. quotes the following from the pen of sister White:       It was as difficult for Him to keep the level of humanity as for men to rise above the level of their depraved natures, and be partakers of the divine nature. (7 Bible Commentary, 930)


While the statement is true, it does not prove his point, and says far more that R. D. B. would really like for it to say. While it was difficult for Christ to keep to the level of humanity, He did do it! And while it is also recognized as exceedingly difficult for us with our depraved natures to rise above such a level, it will be accomplished in us who believe and surrender, and to those who so do, they will become partakers of the divine nature. But according to R. D. B., this is a subjective gospel. Now we will let him explain what it means to become a partaker of the divine nature, and what it means that Christ became one flesh with us that we might become one spirit with Him, and that by this being accomplished "in us", we now have the beginning of the life eternal. (Desire of Ages, p. 388)

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In seeking to disprove that a follower of Jesus can imitate the example set, R. D. B. takes partial sentences from two references completely out of context. (p. l4) The partial quotes is -"We cannot equal the pattern ..." (2T:549, 628) In context this is talking about the sacrifice Christ made in coming down to earth to be our Saviour. How can we equal such a sacrifice, when we never had a preexistence which involved us as part of the Godhead? To apply these references to the character revealed by Jesus when He came to show not "what a God can do, but what a man could do through faith in God's power to help in every emergency" (Our High Calling, p. 48) - is the worst type of heresy as defined by R. D. B. himself.

Not only is heresy interwoven throughout the paper with some truth, but also just plain bold-faced lies are stated. For example, to smear if possible the messengers whom God sent to this people in l888, R. D. B. says - "Waggoner and Jones ... together with Dr. Kellogg developed what E. G. White called "the alpha of deadly heresies [pantheism] around the turn of the century." (p. 23) Now why this lying attack on Jones and Waggoner? Because both Jones and Waggoner taught the doctrine of the Incarnation according to what he calls the "Theology of Imitation" which is to him anathema. But does such a false attack on these men destroy the truth they taught regarding the Incarnation? Absolutely not.

Waggoner taught:      The fact that Christ took upon Himself the flesh, not of a sinless being, but of sinful man, that is, that 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." David had all the passions of human nature. He says of himself, "Behold, I was shapen in iniquity; and in sin did my mother conceive me." Ps. 5l:5. (Christ and His Righteousness, pp. 26-27 Emphasis his)

Jones taught:       In Jesus Christ as He was in sinful flesh, God has demonstrated before the universe that He can so take possession of sinful flesh as to manifest His own presence, His power, and His glory, instead of sin manifesting itself. And all that the Son asks of any man, in order to accomplish this in him, is that the man will let the Lord have him as the Lord Jesus did.

Then God will so take us, and so use us, that our sinful selves shall not appear to influence or affect anybody; but God will manifest His righteous self, His glory, before men, in spite of all ourselves and our sinfulness. That is the truth. And that is the mystery of God, "Christ in you, the hope of glory," - God manifest in sinful flesh. (General Conference Bulletin, l895, p. 303)

POSTSCRIPT -- Throughout this brief comment, I have used the initials - "R. D. B." - because this is the way it appears on the title page. It did not say Robert D. Brinsmead is the author, but merely that he initialed it. Who all the authors of this paper might have been is anybody's guess - Ford, Paxton, or some professor at Andrews University -who knows? But Brinsmead did initial it!

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THE LUTHERAN CHURCH -MISSOURI SYNOD -- Several have written asking, what I thought was the intent of the series of editorials in the Review which focused on why a schism developed in the Lutheran Church - Missouri Synod. I have read carefully these six editorials by R. F. Cottrell, starting with the January l3, l977 issue, and concluding in the February 17th number. In this analysis - dry as the hills of Gilboa - Cottrell was careful to use certain terms in describing the contending groups. No group was "liberal" -they were only "moderates" seeking to keep the "conservatives" from taking their church to a place theologically where it would be termed a "sect." (Review & Herald, Feb. l7, l977, p. l0) There can be no question but this series of comments on the problems of the Missouri Synod were written because, whether we like it or not, the Seventh-day Adventist Church is facing the same crisis.

The real issue that the membership of the Missouri Synod faced is not written in the regular paragraphs of the editorials but in the fine print of the footnotes. Footnote #l of the last editorial (Ibid, p. 11) needs to be carefully read. It states: In a paper presented to a Synod theological convocation in the spring of 1975, Dr. Ralph A. Bohlman, now president of Concordia Seminary, said that "considerations of truth must take precedence over considerations of [brotherly] love, should these be in conflict."

How Cottrell views this issue of priorities can be seen in his summary which states that "a spirit of brotherhood [must be] paramount over every other consideration, and that [it] controls all discussion and action." (Ibid) Reduced to simple terms it means that our internal PR - personal relations - should predominate over "considerations of truth." In other words, unity within the human organization is more important than truth which is of divine origin. Here is a crisis of the greatest magnitude that each individual in the church will need to face for himself.

Through our evangelistic programs we have produced a situation within the Church very similar to what the early church faced when following a period of persecution an influx of membership occurred. It reads: -"When Christians consented to unite with those who were but half converted from paganism, they entered a path which led farther and farther from the truth." (Great Controversy, p. 45) Not only have we baptized numbers who have little real knowledge of basic Adventist Truth, but we have adopted Babylonian techniques to achieve this outward success. This has only compounded our problem. The tempo has not been altered, nor the techniques corrected.

Now faced with a crisis over the unity of the Church with the "liberals" calling for more representation in administration, and the "traditionalist" controlling the curia on the Sligo, and the Evangelical orientated faculty of theology dominating the Seminary, we are really in a worse situation than the Missouri Synod was prior to its schism. So what is the solution - "the ounce of prevention" which Cottrell recommends? Our internal PR must become paramount even if truth is sacrificed! How did the faithful in the early church react to this kind of philosophy? Note:      After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity

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if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children's children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.

Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God's professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that; after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so that false theories and fatal delusions which the faithful in ages past imperiled their souls to resist and expose, are now regarded with favor by thousands who claim to be followers of Christ. (Great Controversy, pp. 45-46).

June  1977 "Watchman, What of the Night? " Thought Paper.  Adventist Laymen's Foundation.  (Excerpt)

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