GOD
MANIFEST IN THE FLESH.
"And
the Word was made flesh and dwelt among us." John 1:14.
No words
could more plainly show that Christ was both God and man.
Originally
only Divine, He took upon Himself human nature, and passed among men as only a
common mortal, except at those times when His Divinity flashed through, as on
the occasion of the cleansing of the temple, or when His burning words of
simple truth forced even His enemies to confess that "never man spake like
this man."
The
humiliation which Christ voluntarily took upon Himself is best expressed by
Paul to the Philippians: "Have this mind in you which was also in Christ
Jesus; who being originally in the form of
[25] God, counted it not a thing
to be grasped [that is, to be clung to] to be on an equality with God, but
emptied Himself, taking the form of a bondservant, becoming in the likeness of
men; and being found in fashion as a man, He humbled Himself, becoming obedient
even unto death, yea, the death of the cross." Phil. 2:5-8, Revised
Version, marginal reading.
The above
rendering makes this text much more plain than it is in the common version. The
idea is that, although Christ was in the form of God, being "the
brightness of His glory and the express image of His Person" (Heb. 1:3),
having all the attributes of God, being the Ruler of the universe, and the One
whom all Heaven delighted to honor, He did not think that any of these things
were to be desired, so long as men were lost and without strength. He could not
enjoy His glory while man was an outcast, without hope. So He emptied Himself,
divested Himself of all His riches and His glory, and took upon Himself the
nature of man, in order that He might redeem him. And so we may reconcile
Christ's unity with the Father with the statement, "My Father is greater
than I."
It is
impossible for us to understand how Christ could, as God, humble Himself to the
death of the cross, and it is worse than useless for us to speculate about it.
All we can do is to accept the facts as they are presented in the Bible. If the
reader finds it difficult to harmonize some of the statements [26]
in the Bible concerning the nature of Christ, let him remember that it
would be impossible to express it in terms that would enable finite minds to
grasp it fully. Just as the grafting of the Gentiles into the stock of Israel
is contrary to nature, so much of the Divine economy is a paradox to human
understanding.
Other
scriptures that we will quote bring closer to us the fact of the humanity of
Christ, and what it means for us. We have already read that "the Word was
made flesh," and now we will read what Paul says concerning the nature of
that flesh: "For what the law could not do, in that it was weak through
the flesh, God sending His 5 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 in us, who walk not after the flesh, but after the Spirit. Rom. 8:3,
4.
A little
thought will be sufficient to show anybody that if Christ took upon Himself the
likeness of man, in order that He might redeem man, it must have been sinful
man that He was made like, for it is sinful man that He came to redeem. Death
could have no power over a sinless man, as Adam was in Eden; and it could not
have had any power over Christ, if the Lord had not laid on Him the iniquity of
us all. Moreover, the fact that Christ took upon Himself the flesh, not of a
sinless being, but of a sinful man, that is, that the flesh which He assumed
had all the weaknesses and sinful tend-
[27] encies 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. 51:5.
The
following statement in the book of Hebrews is very clear on this point:—
"For
verily He took not on Him the nature of angels; but He took on Him the seed of
Abraham. ["For verily not of angels doth He take hold, but He taketh hold
of the seed of Abraham." Revised Version.] Wherefore in all things it
behooved Him to be made like unto His brethren, that He might be a merciful and
faithful high priest in things pertaining to God, to make reconciliation for
the sins of the people. For in that He Himself hath suffered being tempted, He
is able to succor them that are tempted." Heb. 2:16-18.
If He was
made in all things like unto His brethren, then He must have suffered all the
infirmities, and been subject to all the temptations, of His brethren. Two more
texts that put this matter very forcibly will be sufficient evidence on this
point. We first quote 2 Cor. 5:21:— "For He [God] hath made Him [Christ]
to be sin for us, who knew no sin; that we might be made the righteousness of
God in Him."
This is
much stronger than the statement that He was made "in the likeness of
sinful flesh." He was made to be sin. Here is the same mystery as that the
son of God should die. The spotless Lamb of God, who knew no sin, was made to
be sin. Sinless, yet not only counted as a sinner, but
[28] actually taking upon Himself
sinful nature. He was made to be sin in order that we might be made
righteousness. So Paul says to the Galatians that "God sent forth His Son,
made of a woman, made under the law, to redeem them that were under the law,
that we might receive the adoption of sons." Gal. 4:4, 5.
"In that He Himself hath suffered being
tempted, He is able to succor them that are tempted." "For we have
not a High Priest which cannot be touched with the feeling of our infirmities;
but was in all points tempted like as we are, yet without sin. Let us therefore
come boldly unto the throne of grace, that we may obtain mercy, and find grace
to help in time of need." Heb. 2:18; 4:15, 16. One more point, and then we
can learn the entire lesson that we should learn from the fact that "the
Word was made flesh, and dwelt among us." How was it that Christ could be
thus "compassed with infirmity" (Heb. 5:2), and still know no sin?
Some may have thought, while reading thus far, that we were depreciating the
character of Jesus, by bringing Him down to the level of sinful man. On the
contrary, we are simply exalting the "Divine power" of our blessed
Saviour, who Himself voluntarily descended to the level of sinful man, in order
that He might exalt man to His own spotless purity, which He retained under the
most adverse circumstances. His humanity only veiled His Divine nature, by
which He was inseparably connected with the invisible God, and which was more
than able successfully to resist the weaknesses of the flesh. There [29] was in His whole life a struggle. The flesh,
moved upon by the enemy of all righteousness, would tend to sin, yet His Divine
nature never for a moment harbored an evil desire, nor did His Divine power for
a moment waver. Having suffered in the flesh all that men can possibly suffer,
He returned to the throne of the Father as spotless as when He left the courts
of glory. When He lay in the tomb, under the power of death, "it was
impossible that He should be holden of it," because He "knew no
sin."
But
someone will say, "I don't see any comfort in this for me. To be sure, I
have an example, but I can't follow it, for I haven't the power that Christ
had. He was God even while here on earth; I am but a man." Yes, but you
may have the same power that He had if you want it. He was "compassed with
infirmity," yet He "did no sin," because of the Divine power
constantly dwelling within Him. Now listen to the inspired words of the apostle
Paul and learn what it is our privilege to have:—
"For
this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the
whole family in heaven and earth is named, that He would grant you, according
to the riches of His glory, to be strengthened with might by His Spirit in the
inner man; that Christ may dwell in your hearts by faith; that ye, being rooted
and grounded in love, may be able to comprehend with all saints what is the
breadth, and length, and depth, and height; and to know the love of Christ,
which passeth knowledge, that ye might be filled with all the fullness of
God."
Eph. 3:14-19.
Who could
ask for more? Christ, in whom [30] dwelleth all the fullness of the Godhead
bodily, may dwell in our hearts so that we may be filled with all the fullness
of God. What a wonderful promise! He is "touched with the feeling of our
infirmity." That is, having suffered all that sinful flesh is heir to, He
knows all about it, and so closely does He identify Himself with His children
that whatever presses upon them makes a like impression upon Him, and He knows
how much Divine power is necessary to resist it; and if we but sincerely desire
to deny "ungodliness and worldly lusts," He is able and anxious to
give to us strength "exceeding abundantly, above all that we ask or
think." All the power which Christ had dwelling in Him by nature, we may
have dwelling in us by grace, for He freely bestows it upon us.
Then let
the weary, feeble, sin-oppressed souls take courage. Let them "come boldly
unto the throne of grace," where they are sure to find grace to help in
time of need, because that need is felt by our Saviour in the very time of
need. He is "touched with the feeling of our infirmity." If it were
simply that He suffered eighteen hundred years ago, we might fear that He had
forgotten some of the infirmity; but no, the very temptation that presses you
touches Him. His wounds are ever fresh, and He ever lives to make intercession
for you.
What
wonderful possibilities there are for the Christian! To what heights of
holiness he may at- [31] tain! No matter how much Satan may war
against him, assaulting him where the flesh is weakest, he may abide under the
shadow of the Almighty, and be filled with the fullness of God's strength. The
One stronger than Satan may dwell in his heart continually; and so, looking at
Satan's assaults as from a strong fortress, he may say, "I can do all
things through Christ, which strengtheneth me."
Christ And
His Righteousness.
E.J.
Waggoner
(Excerpt)
*******
SANCTIFICATION --TAILOR MADE -- Part 2
In the
beginning, God said, "Let us make man in our image, after our
likeness." (1) In thus
creating man, He endowed him with a power akin to that of Himself -an
individuality, power to think and to act. (2) The
object of redemption being the restoration of that image, God will preserve
inviolate the same power He bestowed in the beginning. This fact is revealed in
the promises to the ones who overcome and are victorious in the struggle with
sin. The Spirit assures us that to "him that overcometh ... I will give
him a white stone, and in the stone a new name written, which no man knoweth
saving he that receiveth it." (3)
Herein -
in the matter of individuality - is the basic difference between justification
and sanctification. Justification is provided for all men because all have
sinned. While we in our human judgment determine degrees of sin, and thus grade
the sinners; in the eyes of God, all have sinned and come short of His glory.
But sanctification fits our specific need - tailor made, if you please. Since
"through the work of the Holy Spirit, ... the believer becomes fitted for
the courts of heaven," (4)
this Divine Spirit works with us according to our specific need. For example,
for my mind to be clear to perceive the perfect and acceptable will of God, the
Holy Spirit does not need to lead me in the crucifixion of the habits of
smoking, drinking, nor the indulgence of tea, coffee, coca cola, or other such
types of beverages, because I have no craving for such, and never have had,
even though my father was for a time a merchant in many of these items.
However, there are other weaknesses that I have which war against the soul,
thus effecting my character development. It is this emphasis that the Holy
Spirit brings home to my consciousness for crucifixion.
There are
other areas which we call reforms, the knowledge of which God has graciously
provided that we may follow to assist us in the goal of overcoming. But again,
the individuality must be respected. The specific application of these reforms
are not eternal verities, and must be so recognized. There are no two leaves
alike, nor two snow flakes alike; neither will two individuals interpret all
reforms alike. And it is not left with us to play the Holy Spirit to interpret
to our brother or sister in the faith the reforms just as we choose to practice
them. Let the Holy Spirit do its assigned work in fitting each believer for the
courts of heaven, for it will be the Spirit who will give the stone with the
new name that only each believer and over comer can know.
Let us
consider a specific reform - dress reform. First it is basically a health
reform. It was given for the health of the body. The organs of the body were
not to be pressured by the mode of dress. Adequate clothing was to be worn to
keep the extremities of the body warm. Now everyone who will do a little
thinking knows
p 2
that the
manner of dress will vary as to where one is living on the surface of the
earth. One cannot prescribe the dress of the Eskimo for the person living in
the tropics! Then if we should consider dress reform as distinct from health
reform, the one basic element is modesty. Thus certain attire worn by modern
woman is automatically ruled out, such as the miniskirt. But I have seen those
who "profess" godliness manifesting a behavior as indiscrete as any
of their sisters in miniskirts. One's character is more than merely the length
of the skirt. To appear outwardly religious does not spell sanctification but
pharisaism.
What then
is the true basis for sanctification? Jesus prayed-"Sanctify them through
thy truth: thy word is truth." (5)
This high priestly prayer of Jesus was answered when He the Spirit of truth
came forth to guide into all truth. That we might know what is involved in
truth, the book of John which speaks so much of this element quotes Jesus as
declaring that the devil "abode not in the truth." (6) To be fitted for heaven we must come
to abide in the truth which the enemy rejected. This brings us to what we could
call "the eternal verities," for truth is of divine origin. We
read: Truth is sacred, divine. It is stronger and more powerful than
anything else in the formation of a character after the likeness of Christ. In
it there is fullness of joy. When it is cherished in the heart the love of
Christ is preferred to the love of any human being. This is Christianity. This
is the love of God in the soul. Thus pure, unadulterated truth occupies the
citadel of the being …
When the
truth as it is in Jesus molds our characters it will be seen to be truth indeed
... It will elevate our aspirations, enabling us to reach the perfect standard
of holiness. (7)
When we
consider that truth and truth alone is the basis of our sanctification, we can
begin to understand why the emphasis on reforms as the basis of sanctification
has failed in achieving the objective of the Latter Rain. We have misplaced our
priorities of concern. Those groups who have been so caught up in reforms have
had little to say if anything about the apostasy and deviation from truth that
has marked the history of the church since 1950. Their eyes have been blinded
to the fulfilling of prophecy so that they could not properly relate to what
was actually taking place in the sanctuary above, even though with their
emphasis on reforms, they seek to stress the message of the sanctuary. Many of
these units which emphasize reforms as the evidence of sanctification are
marked by a devotion to a single man. Man worship is always the hall mark of a
salvation by works program. When an individual is able to achieve a certain
appearance of righteousness, and thus becomes satisfied with his attainments,
he becomes very worshipful of the one who has led him or her to such a
"victorious experience." Let us face the fact that man of himself can
attain to reforms. There are vegetarians in this world who practice what we
call heathen religions. And let us not forget that there are adherents to
Eastern cults which have a style of dress more akin to the Biblical mode of
dress than most of the dress reform devotees.
When pure, unadulterated truth
"is cherished in the heart, the love of Christ is preferred to the love of
any human being. This is Christianity." In all honesty one must
conclude that those units within the church which profess such devotion to a
single man, and emphasize reforms as the evidence of sanctification, while they
may manifest many good works, and sacrificial devotion to projects, are not
manifesting righteousness by faith, but a salvation by works program no
different than all human religions.
p 3
Lest one
think that this is too critical a judgment of many sincere people, I ask you to
pause, and consider, how many of these folk have been in the vanguard of
lifting up their voices to warn God's people during the last two decades about
the apostasy in the midst of Israel. They were nowhere to be found except to
seek to denigrate those who were carrying this burden. We must realize that
- The position that it is of no consequence what men believe, is one of
Satan's most successful deceptions. He knows that the truth, received in the
love of it, sanctifies the soul of the receiver; therefore he is constantly
seeking to substitute false theories, fables, another gospel. (8)
0 how
soothing to hear -"Don't say anything about 'mother'" - all unmindful
that those who are to be sealed will have the name of their new
"mother" which is above written in their foreheads. (9)This false theory continues
-"Just practice your reforms, and the social gospel programs which you can
achieve and do in your own power. Do not utter a word of criticism except
against those who are seeking to expose the apostasy in the church. Thus you
will achieve perfection." This is "another gospel." It is a
gospel of works which if a man doeth he shall find his livelihood by that mode
of existence.
We must
lift up our voices like a trumpet and show God's people their transgressions
and the house of Jacob their sins. Apostasy must be pointed out and truth
proclaimed so that God's people may become free of human devotion to serve only
the living God. When that devotion is realized in the lives of each professed
follower of the Lord Jesus, sanctification will be realized, for sanctification
"means habitual communion with God." (10) This
Lucifer broke when he abode not in the truth, and this is what he severed
between man and his God, when he lured him away in the Garden of Eden. This
devotion of man to man is still his chief stock in trade, but "ye shall
know the truth, and the truth shall make you free." (11)
(1) Genesis 1:26
Gen 1:26 And
God said, Let us make man in our image, after our likeness…
(2) Ellen G. White, Education, p. 17
(3) Revelation 2:17
Rev 2:17 He
that hath an ear, let him hear what the Spirit saith unto the churches; To him
that overcometh will I give to eat of the hidden manna, and will give him a
white stone, and in the stone a new name written, which no man knoweth saving
he that receiveth it.
(4) Ellen G. White, Selected Messages, bk. i, p. 395
(5) John 17:17
Joh 17:17
Sanctify them through thy truth: thy word is truth.
(6) John 8:44
Joh 8:44 Ye
are of your father the devil, and the lusts of your father ye will do. He was a
murderer from the beginning, and abode not in the truth, because there is no
truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar,
and the father of it.
(7) Ellen G. White, In Heavenly Places, p. 140
(8) Ellen G. White, The Great Controversy, p. 520
(9) Revelation 3:12, Galatians 4:26; Ellen
G. White, Early Writings,
p. 15
Rev 3:12 Him
that overcometh will I make a pillar in the temple of my God, and he shall go
no more out: and I will write upon him the name of my God, and the name of the
city of my God, which is new Jerusalem, which cometh down out of heaven from my
God: and I will write upon him my new name.
Gal 4:26 But
Jerusalem which is above is free, which is the mother of us all.
(10) Ellen G. White, Review and Herald, March 15, 1906
(7BC:908)
(11) John 8:32
Joh 8:32 And
ye shall know the truth, and the truth shall make you free.
WHY THIS EMPHASIS?
As you
have read the study -"Sanctification -Tailor Made" -in the last two
thought papers, you have perhaps wondered why this approach and emphasis. Since
coming to Arkansas to live, I have had contact with more dissident groups than
any place I have ever lived before in either the United States or Canada. Most
of these groups have
p 4
based
their divergence from the corporate body in Takoma Park on the matter of
reforms. With some it is dress reform; with others it is certain combinations
of foods which they perceive to be a part of health reform; and with still
others it has to do with what they define as drugs in medications. In the
teachings of these points in various combinations, each group considers its
understanding as the very basic element in sanctification. By some - not all -
these distinctions are paraded to show that they are not as other members are.
But, not only do they parade this type of personal holiness, but they believe
that they must play the part of the Holy Spirit and convict others to do just
exactly as they feel compelled to do. And if others do not respond to such
human conviction, they are cast off as hell-bound, and in some instances
verbally castigated. This is termed Christianity.
Then I am
aware as I travel on itineraries, and meet with various groups in different
places - these for the most part are "regular" Adventists concerned
with the apostasy and ecclesiastical high-handedness of the corporate body - I
sense a need that some - again not all - of these folk need to understand more
fully the reforms so that with clearer minds they might understand the will of
God. How is one to relate to this dilemma? If one places the reforms in their
proper perspective as I have tried to do in these last two thought papers, he
is considered a "liberal" and accused of being anti-reform, although
seeking to walk in the light shining upon his pathway. But to emphasize that
reforms and the practice of the same is sanctification produces a salvation by
works program.
Basically,
this whole question hinges on what a man understands his relationship to God to
be. If he perceives all as his brothers and sisters who have accepted the Truth
as it is in Jesus, and in this human fellowship, all constitute a "kingdom
of priests" with equal access to the Father through the great High Priest,
then all are equally "servants" of the Most High God. If this be
true, and I accept this premise as fundamental truth, then what Paul says in
Romans 14 should serve as a guide line in this whole question. He wrote: Who art thou that
judgest another man's servant? to his own master he standeth or falleth. Yea,
he shall be holden up: for God is able to make him stand. (Romans 14:4)
Here again
is this very simple, but fundamental concept of salvation -"God is
able." It is God who has provided so great salvation -I have not! All that
I can do is to point men and women to the Cross of Calvary, and say
-"Behold the Lamb of God which taketh away the sin of the world."
When men and women behold this great eternal Sacrifice, they will have little
time regulating the lives of their fellow brothers, and sisters who are bowed
with them at the foot of the Cross. They will have all that they can do to see
to it that they are presenting themselves as a living sacrifice, which is their
reasonable service as servants of God.
What if in
my spiritual growth I see the need for reforms which my brother does not yet
see? Should I seek to enforce these upon him, or should I practice them, and
speak forth in testimony what such reforms have done for me, giving my reason
for so doing based either on the Bible or the Spirit of Prophecy? Paul answers
-"Hast thou faith? have it to thyself before God." And. lest one
Should feel that he is not obligated to honor reforms, Paul adds -"Happy
is he that condemneth not himself in that which he alloweth." (Romans
14:22) What we need to realize is that - "The
p 5
kingdom of
God is not meat [food] and drink; but righteousness, and peace, and joy in the
Holy Ghost. For he that in these things serveth Christ is acceptable to God,
and approved of men." (Romans 14:17-18)
ANOTHER ISSUE
Since we
have been discussing in this Thought Paper, reforms in relationship to
sanctification, it might be well to note another "standard" that has
been commented on in the latest issue of Spectrum.
(Vol. 8, #2, pp. 59-61) Dr. C. G. Tuland
suggests: "Let's Stop Arguing Over the
Wedding Ring." In this article, he tells of an experience he had with a
"fellow minister" in discussing certain texts - I Peter 3:3-4, and I
Timothy 2:9-10 - as to whether they applied to the wedding ring. He challenged
the minister's use of these texts as Biblical support for prohibiting the
wearing of the wedding ring. The challenge is absolutely correct. These texts
cannot be used to support the nonuse of wedding rings.
The
doctor, as he seeks to set forth Biblical support for the use of wedding rings,
compares the use of the wedding ring to the signet ring used by rulers in
antiquity, and to a similar type of ring mentioned by Christ in the parable of
the Prodigal Son. In this he is on just as weak a foundation as he thought his
"fellow minister" to be. Unless, Dr. Tuland has not given all the
data that he knows concerning the wedding ring, his position would indicate
that he had not done sufficient research before he went into print.
The
wedding ring is not to be opposed simply because some one may consider it
jewelry, but because it comes to us as a part of the most licentious rites of
paganism. One needs only to go to the Library of Congress, and spend a few
hours with rare books on phallic symbolism, in what was called the
"Delta" room at the time of my inquiry, to not only read about the
use of the wedding ring in antiquity, but also to see pictures from the art of
those times depicting its meaning and use. Some of the pictures from antiquity
rival modern pornography.
Cardinal
Newman wrote in An Essay on the
Development of Christian Doctrine:- We are told in various ways by
Eusebius, that Constantine, in order to recommend the new religion to the
heathen, transferred into it the outward ornaments to which they had been
accustomed in their own. ...The use of temples, and these dedicated to
particular saints, and ornamented on occasions with branches of trees; incense,
lamps, and candles; votive offerings on recovery from illness; Holy water;
…sacerdotal vestments, the tonsure, the ring in marriage, turning to the East,
images at a later date, … are all of pagan origin, and sanctified by their
adoption into the [Catholic] Church. (p. 373)
Even
non-Adventists in countries where the wearing of the wedding ring is supposed
to be a mandatory custom, know of its origin. Eileen Morris, Bride's Counselor
at Eaton's Wedding Bureau, Toronto, Ontario, Canada, in 1949 stated:
p 6
The
wedding ring is an optional part of the marriage ceremony. If a bride doesn't
wish to wear one, it isn't required. The ceremony is valid should she choose to
delete "With this ring I thee wed." Actually the giving and receiving
of a wedding ring is a pagan custom, simply added to church ceremony. (Chatelaine, April, 1949,
"Weddings Can Be Different", col. 4)
In setting
forth certain concepts in regard to the eating of food sacrificed to idols by
the Gentiles, Paul stated a principle that is applicable to all that comes from
the devilish rites and practices of paganism. He wrote:
But I say,
that the things which the Gentiles sacrifice, they sacrifice to devils, and not
to God: and I would not that ye should have fellowship with devils. Ye cannot
drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the
Lord's table, and the table of devils. (I Cor. 10:20-21)
If
therefore, a person knowing the pagan background of the wedding ring, can still
"conscientiously" wear the same, and partake of "the Lord's
table", God will judge. But to salve over the conscience by telling our
people that the wearing of the wedding ring is no different than the signet
ring of antiquity is just as intellectually dishonest as the misuse of certain
Scripture references. For this God will also judge.
p 7
A MOST WELCOME DEBUT
Recently
there has come from the press what is planned to be a series of pamphlets
entitled -1888 Review. The
"Introduction" in the first issue clearly sets forth the objective of
this new publication. After noting that "God gave to His servants
(Waggoner and Jones) a testimony that presented the truth as it is in
Jesus", the editor suggests that this testimony, because it was given
"for the purpose of remedying the deplorable condition of looking to man,
trusting in man, and being educated to expect help from man," was the
basic reason why the 1888 message was rejected, and its bearers despised.
See Testimonies to Ministers,
p. 93. The "Introduction" concludes -"This is a mystery which
must be uncovered … for the 1888 message included more than has been presented as Justification by
Faith, and Righteousness by Faith."
Those who
are presently going about the country preaching on 1888 in our churches, and at
minister's meetings would do well to study the implications of this very first
issue of 1888 Review.
Instead of feeding our people a "half a loaf" of bread - and some of
it adulterated as in the case of Venden - it would be well to give our
famishing laity meat in due season by supplying a "full course meal"
for a change.
The first
article in the first issue of 1888
Review is a sermon that Elder A. T. Jones presented at the 1901
General Conference Session. On this message we shall comment in another Thought
Paper when discussing some other present issues. The other article is a sermon
by Elder D. L. Bauer entitled, "Break Every Yoke." He summarizes the
issue concisely when he stated -"The conflict was joined in the Adventist
church in 1888 between God's free men and the servants of men. And it has been
going on ever since." Then he adds -"What more can I say? It is with
heavy heart that I appeal to you to 'BREAK EVERY YOKE.' (Testimonies to Ministers, p. 480) This
is God's word to you."
CONFUSION COMPOUNDED!
Dr.
Herbert Douglass has indicated that the Sabbath School Lessons for the Second
Quarter, 1977, "were planned in 1971 by the S. S. Dept. as part of a
synoptic approach to church instruction. (11) These Lessons have become an
anathema to those who had espoused the teaching on the Incarnation to be found
in Questions on Doctrine and
Movement of Destiny. This group
"tried several times to stop its [The Quarterly's] publication as well
as Jesus, the Benchmark of
Humanity. [They] demanded hearings and got them. But each time the
brethren found nothing contrary to Adventist thought in them. (11)
This
factual information is most interesting. Note the date - 1971. From this time
till publication, various committees ruled that the lessons were in harmony
with the historic thought of Adventism. But -in 1976 -the Leadership of the
Church represented by the President of the General Conference, the Editor and
an Associate Editor of the Review,
the Chairman and Secretary of the General Conference Biblical Research
Committee fixed their signatures to the Palmdale Accord which stated that
p 8
whether
one believed that Christ took on Himself the sinless nature of Adam prior to
the Fall, or whether Christ took upon Himself the fallen nature of the seed of
Abraham, it was unimportant, for "the central concept is to recognize
Jesus as the Saviour of all mankind." (Review,
May 27, 1976, p. 5) Further, "On May 30, 1973, the officers of the General
Conference appointed a small but representative committee to give in-depth
study to various aspects of the message of righteousness by faith. … Involved
in this study were some General Conference administrators who are genuine Bible
students in their own right. Also on the committee were members of the Seminary
faculty at Andrews University, other Leaders in various phases of our work in
the General Conference, two editors, members of the Biblical Research Committee
and of the E. G. White Estate here in the General Conference office,
theologians, historians, research men, and some very capable laymen." (The Ministry, August, 1976, p. 5)
In the
published report of this Committee, the same conclusion - almost word for word
as the Palmdale Accord - is drawn in the matter of the Incarnation. It reads:
"Whichever of these views the Christian may hold concerning the details of
Christ's humanity, we believe that the central concept is to recognize Jesus as
the Saviour of mankind." (Ibid,
p. 6)
Then, if
this is not enough confusion, one has only to recall that the President of the
General Conference placed his imprimatur on the book, Movement of Destiny, in writing that this book "is
a must for every worker, every theological student, and every church officer
-in fact, for every church member who loves this message and longs to see it
triumph in the near, very near, future." (p. 13). This book taught that
Christ "took the sinless nature of Adam before the Fall." (p. 497)
Now in a letter published in The
Adventist News Service, M. G. Townend, Sabbath School Director of the
Australian Division quotes the President of the General Conference as follows:
-
"I
have personally gone through the Lessons within the last few days, and I have
received a blessing from the thoughts presented." These Lessons teach that
Christ took upon Himself the nature of the seed of Abraham, in other words, the
fallen nature of man. (Senior Quarterly,
"Jesus the Model Man", p. 19) Put all of this together, if you
can. This is confusion compounded!
May 1977
"Watchman, What of the Night? " Thought Paper. Adventist Laymen's Foundation. (Excerpt)
