Our Firm Foundation Vol 1 PDF

3 3C
Our Firm Foundation

A Report of the Seventh-day Adventist Bible Conference
Held September 1-13, 1952, in
The Sligo Seventh-day Adventist Church
Takoma Park, Maryland
VOLUME I
7C 7C 1C
REVIEW and HERALD

PUBLISHING ASSOCIATION
WASHINGTON, D.C.
COPYRIGHT, 1953, BY TFW
REVIEW AND HERALD PUBLISHING ASSOCIATION
PRINIED IN THE U.S.A.

Preface
This book, with its companion volume, is the result of the

1952 Bible Conference that was held in the Sligo Seventh-
day Adventist church in Takoma Park, Washington, D.C.,
September -13. For several years the need for such a Bible
Conference had become more and more apparent.
Our early history reveals the importance of the 1848
Bible Conferences, for it was in those early meetings con-
ducted by our pioneers that a Seventh-day Adventist system
of theology was brought forth. The very foundations of our
teachings were laid carefully and wisely by that group of
earnest, devout lovers of God and lovers of God's Word.
The Bible was their only rule of faith and practice. Like
Martin Luther of old, those diligent students of Scripture
planted their feet firmly upon the Rock of Ages. A "Thus
saith the Lord" became the password which opened before
that group an avenue that led to the great heart and mind
of God.
During the century of our denominational existence
other Bible conferences were held, though not so frequently
as at first, when the foundations were being laid. The last
such conference was held in 1919, and many members of
the great Advent movement have felt the need of again
coming together, not to find the new and the sensational,
but rather to examine our theological thinking and to test
the strength of our spiritual foundations. For two weeks we
6 0 UR FIRM FOUNDATION
looked at the platform from many angles, and today we give
a shout of gratitude and praise, for the old pillars and foun-
dations still stand secure and unmoved.
These two volumes go forth on their mission to enrich and
strengthen the ministry and the laity of Seventh-day Advent-
ists around the world. Truly we are grateful for our firm
foundation. On this foundation we take our stand, for we
can find no other that offers such mental and spiritual satis-
faction. It is to be hoped that these books may have a wide
usefulness far beyond the Bible Conference itself and those
who took part in it.
Contents
BY WAY OF INTRODUCTION
General Introduction 11
The Bible Conference—W. H. Branson 14
The Bible Conference in Prospect—F. D. Nichol 19
The Bible Conference Organized for Work 29
Delegates to the Bible Conference 36
OBJECTIVES OF THE BIBLE CONFERENCE 43
W. H. Branson
RECENT DISCOVERIES CONFIRM THE BIBLE 59
Siegfried H. Horn
CHRIST THE CENTER OF ALL TRUE PREACHING _
M. K. Eckenroth
THE SPIRIT OF PROPHECY IN THE REMNANT CHURCH 189
D. E. Rebok
THE GOSPEL IN TYPE AND ANTITYPE 299
W. G. C. Murdoch
THE ATONEMENT AND THE CROSS 357
Taylor G. Bunch
THE COVENANTS AND THE LAW 435
Edward Heppenstall
LIFE ONLY THROUGH CHRIST 493
W. L. Emmerson
THE INCREASING TIMELINESS OF THE THREEFOLD
MESSAGE 543
F. D. Nichol
ANTICHRIST IN HISTORY AND PROPHECY 623
Frank H. Yost
PRESENT UNMEASURED OUTREACH OF THE THIRD ANGEL'S
MESSAGE AND THE FINISHING OF THE WORK 717
E. D. Dick (Sabbath Sermon, September 6, 1952)
7
By Way of Introduction
General Introduction
The Seventh-day Adventist Church is the remnant of God's

church. As was Noah and his message of righteousness by
faith to the people before the Flood, as was Abraham and
his message of righteousness by faith in a world that had
turned to its idolatry, as was Moses and his message of
righteousness by faith to a people who had lost their way in
the sins of Egypt and who were called out in the mighty
Exodus movement, as were Ezra and Nehemiah and their
message of righteousness by faith in the period of the
Restoration, as was Jesus and His message of righteousness
by faith to His age of skepticism and delusion, as were Luther,
Calvin, Knox, and Wesley and their message of righteousness
by faith in the church's darkest hour of apostasy—so are
Seventh-day Adventists and their message of righteousness
by faith in this last crisis hour of earth's history. Through
them God is giving His last loud cry, "Come out of her, my
people, that ye be not partakers of her sins, and that ye receive
not of her plagues."
These are our spiritual ancestors, and this is the message
of the everlasting gospel—Believe on the Lord Jesus Christ,
for He is our Righteousness, He is our Saviour, and He is
our Redeemer.
The Bible Conference found this theme running through
every study presented, and that without any foreknowledge
or planning. Each man prepared his own topic in his own
11
12 OUR FIRM FOUNDATION
way and without any direction except that which was given
by the Holy Spirit, one of whose functions is to "guide . . .
into all truth: for he shall not speak of himself He
shall glorify me." John 16:13, 14.
Every speaker seemed to fulfill the words of the Master
Himself, "I, if I be lifted up from the earth, will draw all
men unto me." John 12:32. This was the drawing power of
each and every one of the eighty messages given until a
grand spiritual climax was reached in the communion service
and the praise and testimony hour on that never-to-be-
forgotten Friday afternoon, which was the preparation day
for the last Sabbath of the spiritual feast. It was indeed a
high-water mark of the Advent movement. Such was the
power and influence of one of the greatest convocations
of God's people this side of Pentecost.
These two volumes, OUR FIRM FOUNDATION, attempt to
bring to our people everywhere the spirit of that great
Bible Conference.
The Planning Committee began its work in a setting
and atmosphere of prayer and mighty intercession. Every
step in the development of the plans for the conference
was made on bended knees. Every topic was prepared in a
humble attitude of prayer and heart searching. Every speaker
was present on bended knees the night before the conference
began, when men's hearts were opened for the infilling of
God's Spirit, when men's minds were opened for the thoughts
of God. Those men humbled themselves and bent low that
Christ alone might be seen and heard during the hours of
those two most precious weeks in the experience of all who
were privileged to be present in person.
It was not an ecumenical council, nor a session of the
General Conference clothed with ecclesiastical authority to
set faith and doctrine into a formal and final and unchange-
.._
able creed. The conference was not called to settle any
theological problems. No attempt was made to deal with the
pet theories and theological speculations of men. Fringe
problems and the incidental or moot questions were care-
BY WAY OF INTRODUCTION 13
fully avoided. The speakers came together to express their
thoughts, the results of their personal study of the Bible and
the writings of the Spirit of prophecy. The thoughts expressed
in the papers presented in these two volumes are therefore_
,turely personal „aid do not carry any ecclesiastical endorse-
ment of any kind.
The General Conference as a bpsy, 1 .i,s_inup way respon-
sible for the studies presented. They are not an officialarp-__
nouncement o t e church. They do, however, represent the
best thinking on the part of sincere, holiest, earnest, devoted,
loyal men—Seventh-day Adventists, first, last, and always—
who have tried to give expression to our conception of the
great truths believed, held, and taught by Seventh-day Ad-
ventists generally in all parts of the earth.
As honest searchers for truth, these men will be among
the first to welcome a better, a clearer way to state these great
fundamental truths found in God's Word. They send forth
these papers with the one object of helping if possible, to
some degree at least, to clarify our thinking and to galvanize
our convictions on present truth.
The Bible Conference was not an open forum for a free
exchange of extemporaneous or random thoughts and con-
jectures, out of which can come very little progressive or
creative thinking. Rather, outstanding scholars were chosen
for their reputation as men of the Word, and they were
asked to spend a period of three to six months in an exhaus-
tive study of some particular and definite topic, to put their
thoughts on paper, and then to present their studies orally,
and finally to put them in print for the careful and prayerful
study of our ministry and laity.
This is by no means the last word on any one of these
subjects. The Spirit of truth will most assuredly continue to
impress men everywhere with other aspects of these great
truths, for they are inexhaustible. They will be the themes
for study throughout the ceaseless ages of eternity.
DENTON EDWARD REBOK,
Secretary for the Bible Conference.
The Bible Conference
BY W. H. BRANSON '
President, General Conference
As most of our workers are probably aware, action was taken

at the last Autumn Council to call a Bible Conference. This
conference is to be held in Takoma Park, September 1-13,
1952. According to the action of the Autumn Council, the
personnel of the conference will consist of the following
individuals:
"The members of the General Conference Committee who
will be in attendance at the 1952 Biennial Council, and others
who may be invited to the council:
"From North America:
"a. Two Bible teachers from each senior college, to be
chosen by their respective boards.
"b. One Bible teacher from each junior college, to be
chosen by their respective boards.
"c. One to as many evangelists from each union confer-
ence as there are local conferences in the union, to be
appointed by the respective union committees.
"d. The editors of our leading periodicals.
"e. The book editors of our leading publishing houses.
"f. Representatives from the Theological Seminary.
"From overseas divisions: a minimum of three in addition
to the president of the field.-
There are several reasons for the holding of this confer-
* Through the pages of The Ministry, July, 1952, W. H. Branson announced to the
workers of the denomination the plans that were being laid for the Bible Conference. His
statement lays the foundation for an understanding of this great meeting.
14
ence. Let me state them in what I believe is their relative
order:
1. It is now thirty-three years since such a conference was
held. In that period of time a whole new generation has
come on the scene of action, new leaders in administrative
posts and new Bible teachers in our schools, as well as new
workers throughout the world field. As truly as recurring
revival meetings in our churches help to refresh and intensify
the spiritual life of even the most devout, and as workers'
meetings in our conferences help to improve the service of
even the most ardent laborer, just so truly, I believe, can a
Bible Conference help to increase and intensify the preach-
ing efficiency of even the most successful minister.
A very great power resides in the truths of God distinctive
for these last days. There is a new lift for our hearts and minds
and spirits that can come from studying together the doc-
trines that have made us a people and that justify our con-
tinued existence. It is one of the prime purposes of this
conference to provide that heavenly lift for heart and soul
as we reaffirm those truths that have most certainly been
believed among us through all our history. I confidently
believe that the very large and representative group at the
conference will be able to take back to their fellow workers
in all parts of the world something that will aid tremendously
in carrying out our ambitious plan to double our member-
ship. We must never forget that in seeking to increase mem-
bership we are not searching for additions to a social club.
We are searching for men and women who will give a
responsive ear and heart to great and saving truths that God
has commissioned us to preach. Our success in this heavenly
undertaking will be in ratio to our understanding of those
truths and our flaming conviction that they are indeed the
truth of God.
2. This leads us naturally into the second great reason
for holding the Bible Conference. The very fact that we
believe our message is timed for the last days implies that
we believe it grows more timely as the years pass by. All of
us realize this in part, but only in part. How easy it is for
us to present our doctrines, yes, even the prophecies, in
exactly the same setting and with the same illustrative mate-
rial that we did ten, twenty, or even more years ago! But
the Avc
___I.
-1.4_,..wovcsi-and how rapidly! That applies equally
to the political, the social, the economic, and the religious
world.
Certainly a people who believe that their message for
men will have its maximum meaning in earth's last hour
ought to re-examine their doctrinal presentations from time
to time to make sure that they are setting forth the truth in
a vay that most fully explains the meaning ,of the times and
most effectively dial'ages the attention and response of the
multitudes. The question that should ever concern us is not
whether we have a great and true message but whether we
are presentirtgtbat_me,ssage in its true greatness
We can leave to others the holding of theological confer-
ences where every man does or sets forth—that which is
right in his own eyes, and where the distinguishing symbol
of the meeting is a question mark. Such conferences are held
in abundance and explain the weakness of Protestantism.
This Advent movement was not built on question marks, nor
will question marks provide a solid footing for the great
company of men and women whom we hope to have stand
with us in the final hour when all the world is falling apart.
We have great, yzit.ies to preach. The purpose of this Bible
Conference is to help us all to see how we can present those
timeless truths most effectively in these changing times.
3. A third reason should also be mentioned. We speak of
our message as light--light for these darkened times. The
figure is apt and Scriptural. But no matter how bright the
light and how wide time circle it covers, there is always a
twilight area beyond. This is inevitable. We see through a
glass darkly; we know only in part. The path of the just is
as the shining light that shineth more and more unto the
perfect day. Here is at once the reminder that our under-
standing is presently limited, and here is the assurance that
;I've may see further ahead as we journey along the road to
the kingdom. We can at one and the same time affirm that
we walk in the light—and thus have a heavenly message for
men—while admitting that there are truths of God that as
yet can be but dimly discerned.
The trouble sometimes has been that a brother has mis-
taken the sparks of his own kindling for new light. But
instead of lighting up for us further vistas of truth, the
sparks only blinded or bemused those who focused on them.
Genuine new light will never cast a shadow on the light we„
fea . have.) The purpose of our Bible Confefence is not
to cast shadows over the present great areas of truth, nor to
explore curiously some dim areas to the distant right or left.
But, keeping in step as a company bound for heaven, we shall
seek to go forward. If, for example, some unfulfilled prophecy
heretofore but dimly discerned on the horizon, and thus
differently described in its details, can now be seen more
clearly, then we shall rejoice, thank God for the enlarged
light, and go forth from the conference with one more point
to add to our preaching. But we shall best see further areas
of truth by intensely exploring and promoting the truths
we already have.
That is why we believe that the safe and Scriptural way to
advance the message of this movement is by giving first and
major attention at this conference to the great truths that
have made us a people, and by keeping the searchlight of
those truths ever focused forward toward the New Jerusalem.
Those who address us will tell us what the searchlight reveals
to them of greater depth and distance to the message we have
been proclaiming for well over a century.
May God grant that as one result of this conference we
shall see the future more clearly than ever before. But let
us never forget that the worth of our message and of this
conference must not be measured by our ability to know all
things and to see the end from the beginning—even the
holy prophets had to search diligently, and often foresaw but
dimly the very prophecies they penned. No, our message has
2
adequate meaning in terms of the great light God has already
given us, and this conference will have adequate meaning
and value for us if it but brings to our hearts a new vision
of the greatness of our message and of its increasing timeliness.
We are coming up to one of the most important meetings
in our history. Let us all call upon God to make it a great
milestone in our journey toward the kingdom.
The Bible Conference in Prospect
BY FRANCIS D. NicHoL*
From September 1 to 13 there will be held in Takoma Park

a Bible Conference to which will come representative de-
nominational leaders from all parts of the world, including
some of our college Bible teachers. The purpose of the
conference will be to study the major teachings of the Advent
movement. In the very nature of the case the meeting will
be significant. It is understandable, therefore, that our people
at large, both ministers and laity, should be deeply inter-
ested in this conference. Our doctrines are the foundation
and the steel framework of the Advent edifice. Without them
the structure of the movement would lack stability; indeed,
would soon be shaken down by the turbulent, treacherous
winds of private opinion and outright heresy. Without the
doctrines there would be no movement.
On this point we are all agreed. But, some will add
immediately, We passed through an initial period of dis-
covering and formulating our doctrines when the movement
was young. They have long been well defined. Is it the
purpose of the Bible Conference to reconstruct the rugged
Scriptural framework of these doctrines, or perhaps even to
discard some of them? Why not devote our energies wholly
to gathering men and women into the safety of the divinely
erected Advent house of refuge?
* Francis D. Nichol., editor of the Review and Herald, wrote two editorials to explain
to the church membership at large the plans and the need for a Bible Conference. They
appeared in the issues of August 28 and September 4, 1952. They are reproduced here
because of their contribution to an understanding of the Bible Conference and its work.
19
We are sure these questions are sincere; we are also sure
they are based on a misunderstanding. Architects inform us
that it is often possible to beautify, strengthen, and enlarge
a stately, venerable structure without disturbing a single
supporting pillar or removing one stone from the foundation.
Or let us change the figure a little. Our primary doctrines,
such as the Second Advent, the Sabbath, life only in Christ,
et cetera, are so many mighty pillars supporting a beautiful
edifice of truth. The arguments, the evidence, the illustra-
tions we employ in our evangelistic meetings, are so many
paths over which we endeavor to bring men to acceptance
of these doctrines. Our constant work as guides to truth
should be to discover which paths of approach to a doctrine
are absolutely solid, and will enable the traveler most quickly
and most surely to reach the sanctuary of God on the moun-
taintop.
Fortunately there is no necessary relation between the
foundation of a highway to a doctrine and the foundation of
the doctrine itself. It should be possible to examine and
correct the one without endangering the other. The doctrinal
edifice of Adventism is built atop the solid rock of Mount
Zion, but the paths that lead to it must at least begin as the
avenues of the most familiar thinking of men down in the
valley below. The edifice is of God, but the paths leading to
it bear the marks of our workmanship. It is thus that we
are workers together with God for the salvation of men.
If the Bible Conference did nothing more than focus
the eyes of our ministry and laity for a united moment on
the whole array of our doctrinal teachings, that in itself would
be worth while. Gazing intently on the beauty of Mount
Zion and counting its walls and battlements, we would find
a new enthusiasm springing up in us to hasten the heaven-
bound travelers onward and to induce more valley dwellers
to walk the upward road. At least once in a generation—the
last Bible Conference was in 1919—it is well to turn aside
from the routine business of administrative meetings to
refresh our spirits and quicken our fervor by concentrating
for a time on the divinely connected pattern of truth that
God has given to us.
But there is another and perhaps even more worth-while
reason for devoting special study, betimes, to our doctrines.
Prophecy colors virtually all our doctrines. And it is of the
nature of prophecy that it can be more clearly understood
and more effectively presented as it merges into history.
More than once Christ explained to His disciples that He
was telling them something in advance "that when it is come
to pass, ye may believe."
We talk of the rapidity of world changes in recent decades,
of changed empires and changed ideas. But do we realize that
these rapid changes in the world have a direct bearing upon
a great many of our teachings? Or to return to the figure
earlier used: If we are truly aware of these changes in relation
to prophecy and other fulfilling events, we may be able to
throw much added light on the upward road to Zion and
enable men thus to travel more surely. Indeed, we may be
able to persuade an added number of valley dwellers to turn
their feet on to the brightly lighted path.
Take, for example, our teaching concerning the signs of
the Advent. Thank God, there is no reason to change our
teaching concerning these. We have not followed cunningly
devised fables. But we may most profitably study the cur-
rently fulfilling signs in the light of present-day history.
Tremendous events have been taking place. How proper for
us to focus our attention on these events in an endeavor to see
ever more clearly the meaning of the times and the manner in
which we may most successfully set forth the great signs of
Christ's coming! One of the prime objectives of the Bible
Conference is to focus our attention on these very events.
We preach the inspiration of the Bible from Genesis to
Revelation. When this movement began, church people, at
least, were ready to agree that the Bible is thus inspired. But
today! The change that has subtly come over the minds of
men as regards the Bible provides perhaps the most striking
proof of the value of a conference where we may not only
renew our faith but may more effectively gird for battle.
There is an attack on the Bible today of which the pio-
neers knew nothing. The validity of Genesis, for example,
is challenged on the ground that there is scientific laboratory
proof that Moses was wrong. If we really wish to bring men
onto the platform of Bible belief—a primary step in bringing
them into the Advent faith—we must do more than merely
wave aside the contrary declarations of geneticists and geolo-
gists. We must gain some measure of understanding of the
issues involved in the controversy. Whether we like it or not
ancient bones and rocky strata are involved in the fight over
the inspiration of the Bible.
Some in our ranks, while receding not a foot from the
forward position of belief in all God's Holy Word, have been
a little panic stricken at times as these ancient missiles have
been hurled at them by Bible critics. Now it is an inspiring
sight to watch men courageously stand their ground, though
troubled with fear. But in the present instance we do not
feel so much like commending the courage that enables them
to stand, as like bewailing the ignorance that causes them to
fear. If they but knew it, these very missiles that are so confi-
dently hurled at them could be even more confidently hurled
back at the Bible critic. Why give the enemy a monopoly
on antiquities?
The devil once used a serpent to confound our first
parents. Why allow the devil to use the remains of the ancient
reptile world of dinosaurs and kindred creatures to confound
us today? We should never forget that if we are defeated on
the battle line of Genesis, it avails us little to attempt to
defend the rest of the line from Exodus to Revelation.
Should Be Versed in Archaeology
We should also be well versed in the evidence from archae-
ology. It is archaeology that provides the direct answer to
that insidious line of attack on the Scriptures that would
vaporize the early historical records of the Bible into mere
folklore. True, we should not spend all our time digging in
dusty archaeological heaps or hunting for dinosaur bones in
ancient strata, but we should do enough digging so that our
doctrine of Bible inspiration will be solidly planted on im-
movable foundations.
One of the major subjects of the Bible Conference will
be archaeological evidence for Bible inspiration. Such dis-
cussions are in areas of which the pioneers knew nothing, and
doubtless needed not to know anything. But we today most
assuredly need to know.
Or take another illustration, our central teachings known
as the three angels' messages. These messages to the world
are an appeal to men to worship the Creator in connection
with a judgment-hour warning, a call to come out of apostate
churches, and a warning against receiving the mark of apos-
tasy. We have preached these messages for a hundred years.
But the very fact that they are essentially prophetic messages
means that they acquire increasing force and timeliness as
the years pass by. But we will never truly sense their increas-
ing significance unless we give special attention to the amaz-
ing developments that have taken place in the religious
world, indeed, in the whole world of thought, in the last
generation or two. In a sense these messages become new and
startlingly important as we trace the events of the years.
Thank God that this is so. Thank God that unfolding events
provide ever new validation for our claim that we have a
special message for those who dwell in the last days.
One of the subjects specially to be considered at the
Bible Conference is that of the threefold message in relation
to fulfilling prophecy during the history of this movement.
But we must not continue with illustrations. Surely more
than sufficient have been given to show that time may most
profitably be spent studying our doctrines in a Bible Con-
ference. It is because we are all confident that the prime
pillars of the faith can bear the light of special study that
this conference is being held. More than that, this confer-
ence is being held because we firmly believe that the special
study of our doctrines in the perspective of fulfilling prophecy
and last-day events will serve only to enhance and strengthen
these doctrines. The purpose of this conference is to enable
the ministry of the Advent movement to give the trumpet
an increasingly certain sound and its warning notes a greatly
enlarged volume.
Discussion of Moot Questions
There are some devout and loyal brethren who feel dis-
appointed that the Bible Conference is not going to discuss
certain Biblical questions that deeply interest them. Through
the years some of these brethren have written to us asking
why this or that question is not settled by the General Con-
ference. The questions may range all the way from Who is
Melchizedek? to, Who is the king of the north? We have
always replied that the General Conference never attempts
to settle theological questions by a committee vote or by any
kind of pronouncement. Hence some of these brethren look
to this great conference, where doctrine is to be discussed, and
ask, Why not settle these questions at that meeting?
As may easily be imagined, it is costly to hold a Bible
Conference to which brethren from all over the world will
come. The total hours for presentation of topics and for dis-
cussion of them are only sixty-eight. And that is scarcely
enough hours for the consideration of the most primary
features of our major doctrines. Should we turn from these
to consider secondary matters, Bible questions that interest
this or that brother, or this or that group of brethren, but
which are not of the core of our message? That such questions
are secondary is clearly proved by the fact that we have been
effectively presenting the saving truths of the Advent message
for a century without knowing the answers to these questions.
If they were primary to our salvation, is it not strange that
the messenger of God left them unanswered?
Unfulfilled Prophecy
We grant that certain questions, such as those that touch
on a detail of a last-day prophecy, are not inconsequential,
and a clear answer to them might add luster to a prophetic
doctrine. But they are questions that are tied to unfulfilled
prophecy, and there is where the perplexity lies. Certain
prophecies will evidently need to come more nearly into the
focus of fulfillment before we can dogmatize on all the
details. We say "evidently," because these very questions are
ones that good brethren have studied from time to time but
on which they have been unable to agree.
Here Paul's words apply: "Now we see through a glass,
darkly." But Paul never allowed the fact that some truths can
be seen only darkly to lead him to concentrate his energies
on those darkly seen truths. Whether he spent some private
hours in meditation on them, we know not. But this we do
know, that his prime energies both in writing and preaching
were spent on presenting the basic and clearly evident truths
of salvation. The apostles set forth "those things which are
most surely believed among us," or as the margin reads,
"those things which are fully established." Luke 1:1. Therein
lay their strength as witnesses and ministers for God and one
of the secrets of their evangelistic success.
In the very nature of the case there will always be Bible
questions for which no answer can be given that is acceptable
to all. And sometimes those questions will be related to an
important Bible doctrine. But that relationship does not
therefore make the question important or the doctrine un-
certain. No matter how brightly a light shines or how much
area it illumines, there is always a twilight zone at the far
edges of the circle of light. Increasing the candle power does
not remove the shadows; it only moves them a little farther
out.
We believe it is even so with our doctrines. From each
of them shines a light, heavenly in quality and sufficiently
extended to encompass all who wish to bask in its saving
brilliance. Further concerted attention to the light by those
trained in the science of heavenly illumination may extend
the range of its rays, but there will always be a shadow land
at the far edges. We may ever rightly hope for greater light,
but it would be a sad mistake to conclude that we cannot be
sure of the light until we have removed all the shadows
beyond. Not until we stand in the light that shines directly
from the throne will all the shadows flee away, and even then
it will take us an eternity to adjust our eyes to the fullness of
the light, for the plan of salvation contains many great
mysteries.
We confidently believe that the Bible Conference will
cause the light to shine more brightly from our great doc-
trines, lighting ever more fully our path in this increas-
ingly dark world, and giving us a clearer sense of direction
than ever before. But the conference is not to be discounted
because it fails to remove all the shadows.
A Lesson From Church History
We need also to remember the lesson of church history,
that great councils that have met in past centuries to consider
doctrine have sometimes been so concerned to secure absolute
uniformity on every possible question or detail that the
dust and smoke created by the disputation have actually
brought darkness rather than added light to those councils.
The sober record of the centuries reveals that men have
actually lost their religion trying to state it precisely, or
rather in their attempts to make others agree with their
precise statements. After all, those who are journeying to
heaven are still in mortal flesh.
The Advent movement from its very beginning has been
opposed to the idea of a creed, with its detailed declaration
on a wide range of theological matters, some of them dark
and mysterious. At most we have set down a brief statement
of belief, which makes no pretense of settling innumerable
questions on which devout men will ever have differing
viewpoints. Through the years the strength of this movement
has resided in the fact that its leaders and spokesmen have
focused on the few great essential truths that mean life or
death for judgment-bound men, and have preached those
prime truths with directness and simplicity. We see no reason
for now changing the pattern of procedure.
Mrs. White's Statements on Further Light
There are also those who on the eve of this Bible Con-
ference remind us of Mrs. White's statement that there is
yet more light to be found and that even some positions
presently held by brethren will be proved false. Should we
conclude from this that all we have ever believed should
be thrown into question and that we may begin anew the
task of discovering what is truth? We think not. As with the
Bible, so with Mrs. White's writings, one passage should be
compared with another, if we are to reach a balanced con-
clusion. Take this statement from her pen:
"I saw a company who stood well guarded and firm, giving no
countenance to those who would unsettle the established faith of the
body. God looked upon them with approbation. I was shown three
steps,—the first, second, and third angels' messages. Said my accompany-
ing angel, 'Woe to him who shall move a block or stir a pin of these
messages. The true understanding of these messages is of vital impor-
tance. The destiny of souls hangs upon the manner in which they are
received.' I was again brought down through these messages, and saw
how dearly the people of God had purchased their experience. It had
been obtained through much suffering and severe conflict. God had
led them along step by step, until He had placed them upon a solid
immovable platform."
Note also this further statement that Mrs. White addressed
to the Adventist ministry:
"Messages of every order and kind have been urged tliponSeventh-
day Adventists, to take the place of the truth which, point by point, has
been sought out by prayerful study, and testified to by the miracle-
working power of the Lord. But ttg.__Epyn_RrLs ( which have made us
what we are, are to be preserved, and they e be preserved, as God
has signified through His word and the testimony of His Spirit. He calls
upon us to hold firmly, with the grip of faith, to the fundamental prin-
ciples that are based upon unquestionable authorjuLf.._--7
Statements similar to these might be cited which reveal
clearly that the great primary truths of this Advent message
are sure and settled. We doubt not that good men have some-
1 Ellen G. White, Early Writings, pp. 258: 259.

2 Ellen G. White, Special Testimonies, Series B, No. 2, p. 59.
times used invalid reasoning to support a valid doctrine, and
must needs revise their reasoning, but that is no indictment of
the doctrine. Nor do we doubt the inspiring declaration that
God has more light to shed upon His people. But further
light will increase the light already given, not extinguish it.
And when such further light comes, exposing, perhaps, some
fallacies entertained by brethren on secondary points, we
will find in that very fact added reason to thank God that in
the great Bible Conference we confined ourselves to the
lighted center of our great truths and declined to be drawn
into the shadows to discuss secondary questions that are
loaded with personal viewpoints.
We have a message of life and death to preach to men,
and with diligence and directness we should preach it. Its
essence is brief and simple and easily understood; let us keep
it thus in all our study and formulation of it. Its timeliness
becomes increasingly evident as prophecy merges into history.
Let us study anew both prophecy and history, that we may
make that timeliness stand out with increasing force and
convicting power.
The Bible Conference Organized for Work
The organization of the Bible Conference was the work of a

planning committee composed of twenty-three members:
W. H. Branson, L. K. Dickson, E. D. Dick, H. L. Rudy, A. V.
Olson, R. R. Figuhr, W. B. Ochs, R. A. Anderson, C. L.
Torrey, D. E. Rebok, L. E. Froom, W. A. Spicer, Glenn
Calkins, E. E. Cossentine, J. E. Weaver, M. V. Campbell,
L. L. Moffitt, T. H. Jemison, W. E. Read, F. D. Nichol, M. L.
Rice, F. H. Yost, C. L. Bauer.
Upon this group of men was placed the responsibility of
carrying out the Autumn Council action calling for a meeting
of our denominational leaders from all parts of the world.
They were faced with many possibilities and many problems.
Thus the success or failure of the Bible Conference largely
depended upon their study and the plans they made. A
number of sessions were needed to finalize and bring into
being a conference that would meet the needs of the church
and set a pattern for Bible study during the crisis years just
ahead.
Several major decisions were made, and these more or less
determined the form the conference would take and the
method to be used. First, there was to be no open-forum
type of discussion, for observation and experience have taught
us that such a procedure usually results in a sum total of
little or nothing accomplished of lasting good. Rather, cer-
tain great fundamental topics were selected for study, and
29
then men were chosen to present those topics, the selection
depending upon the special fitness or definite interests of
the men. This would ensure the greatest good to be accom-
plished in the shortest time. The topics and men chosen are
listed in the table of contents of the two volumes of this
printed report.
The second important decision had to do with the daily
program and the number of days to be spent together in order
to encompass that number of topics. September 1-13, 1952,
was chosen because of the close proximity to the Fall Council.
The Bible Conference was planned to be an intensive period
of study and real work from 8:15 A.M. to 9:30 or 10:00 P.M.
With six Bible study periods each day and one for a devo-
tional and revival hour, the delegates were all convinced that
it was to be a time of spiritual and intellectual feasting.
The third great decision set the mold for the oral and
printed reports. Each topic was to be carefully prepared and
written out for publication after the conference had finished
its work on it. A committee of counselors was provided to
study each paper and offer suggestions to the author as to
how the topic might be made richer, fuller, and deeper.
This committee included D. E. Rebok, Roger Altman, F. H.
Yost, R. A. Anderson, W. E. Read, E. D. Dick, L. E. Froom,
L. K. Dickson, F. Lee.
It was arranged that a number of question hours should
be scheduled at which times any delegate might have his ques-
tions pertaining to the various topics answered from the
pulpit. The questions were written out, signed by the ques-
tioner, and placed in the question boxes. Then the chairmen
of the Bible Conference acted as a committee to select those
questions that were of sufficient importance and general inter-
est to be answered publicly.
President W. H. Branson and Vice-Presidents R. R.
Figuhr, A. V. Olson, H. L. Rudy, and L. K. Dickson as
chairmen of the Bible Conference conducted the entire
session on time and according to schedule. It was an out-
standing example of order and careful planning.
A tape recording of the entire conference was made for a
permanent record of that great event in Seventh-day Advent-
ist history.
The success of the entire session was largely due to the
splendid work done by the following committees:
1. Platform Committee.—E. W. Dunbar, R. M. Whitsett,
Merle Mills.
2. Music Committee.—Charles Keymer, C. H. Lauda,
Bradford Braley, Faith for Today quartet.
3. Housing Committee.—W. J. Harris, J. A. Stevens, J. F.
Cummins, C. W. Bozarth, T. E. Lucas.
4. Committee on Devotional and Revival Services.—
H. M. S. Richards, W. A. Fagal, Glenn Calkins, R. M. Whit-
sett, E. W. Dunbar.
5. Seating Committee.—J. A. Stevens, Roger Altman,
G. E. Peters.
6. Distributing Committee.—W. P. Bradley, E. E. Roen-
felt, J. A. Stevens, N. W. Dunn, H. T. Elliott, J. I. Robison.
7. Committee on Saturday Evening Programs.—Paul
Wickman, E. 'ft. Walde, W. A. Fagal.
8. Ushers.--T. E. Lucas, L. A. Skinner, H. F. Brown,
A. A. Esteb, W. J. Harris, F. L. Peterson, D. A. McAdams,
L. R. Rasmussen, G. M. Mathews, T. R. Flaiz, Paul Wickman,
E. R. Walde, Frank Knight, C. E. Moseley.
9. Bible Conference Secretaries.—D. E. Rebok, F. H.
Yost, L. E. Froom, R. A. Anderson.
10. Stenographers and Reporters.—Mary Paul, Evelyn
Wells, Marion Nyman, Grace Sampson, Frances Maiden,
Mildred Dumas, Leona Running.
A program booklet placed in the hands of all in attend-
ance gave complete information on the organization of the
conference. On page 2 of that program were two very signifi-
cant statements which greatly impressed and influenced all
who attended those thirteen days of meetings. We include
them here in our permanent printed report:
restraint, and now heaven rejoiced in being able to pour upon the
church the riches of the Spirit's power. And, under the influence of
the Spirit, words of penitence and confession were mingled with songs
of praise,.for sins forgiven. Words of thanksgiving and of prophecy
were heard. All heaven bent low to behold and to adore the wisdom
of matchless, incomprehensible love. Lost in wonder, the apostles and
disciples exclaimed: 'Herein is love.' 1 John 4:10. They grasped the
imparted gift. And what followed? Thousands were converted in a day.
The sword of the Spirit, newly edged with power and bathed in the
lightnings of heaven, cut its way through unbelief.
"The hearts of the disciples were surcharged with a benevolence
so full, so deep, so far-reaching, that it impelled them to go to the
ends of the earth testifying: God forbid that we should glory, save in
the cross of our Lord Jesus Christ. They were filled with an intense
longing to add to the church of such as should be saved. They called
on the believers to arouse and do their part, that all nations might
hear the truth and the earth be filled with the glory of the Lord.
"By the grace of Christ the apostles were made what they were. It
was sincere devotion and humble, earnest prayer that brought them into
close communion with Him. They sat together with Him in heavenly
places. They realized the greatness of their debt to Him. By earnest,
persevering prayer they obtained the endowment of the Holy Spirit,
and then they went forth, weighted with the burden of saving souls,
filled with zeal to extend the triumphs of the cross. And under their
labors many souls were brought from darkness to light, and many
churches were raised up."
"We have nothing to fear for the future, except as we shall forget
the way the Lord has led us, and His teaching in our past history."
One of the outstanding and long-to-be-remembered fea-
tures of the Bible Conference was the music. Bradford Braley
at the console of the Connsonata cathedral electronic organ
lent to the conference by the Conn Instrument Company, and
Charles Keymer, as chairman of the Music Committee, gave
to the delegates some of the finest music we have ever heard
in one of our conference sessions. "The Music of the Bible
Conference" is the title under whia—several reels of tape
recordings may be purchased by those who wish to use such
music in connection with radio programs or evangelistic
meetings.
7 Ellen G. White, Testimonies for the Church, vol. 7, pp. 31, 32.
8 Ellen G. White, Life Sketches, p. 196.
In planning for the Bible Conference a number of the
men urged that the meetings be climaxed in a communion
service to be conducted by the newly appointed pastor of the
Sligo church, Taylor G. Bunch, and assisted by the former
pastor, Merle Mills. Seldom do four or five hundred Seventh-
day Adventist ministers and their wives have the privilege
of sitting down together quietly to partake of the Lord's
Supper.
It was a solemn occasion, and one of deep heart searching.
The Spirit of God was present, and everyone was drawn
nearer to God and to one another than ever before. The out-
pouring of the Holy Spirit became a reality. The experi-
ences of Pentecost were better understood.
God blessed the plans made for the Bible Conference, and
the conference goes down in Seventh-day Adventist history
as one of our most significant and precious events.
Delegates to the Bible Conference
The action of the 1951 Autumn Council of the General Con-

ference designated the representation from all parts of the
world field to be present at the Bible Conference. The actual
naming of the individuals who were to come as delegates
rested with the division and union conference committees.
Thus Seventh-day Adventist leaders came from each over-
seas division except one, and from all the union conferences
and major institutions in the North American Division.
As a part of the permanent record of the Bible Conference
we present the names of the delegates by conferences and
institutions:
General Conference
Adair, R. H. Brown, Henry F. Hain, A_. L., and wife
Altman, Roger Buckwalter, J. A. Hare, Eric 13.
Amundsen, Wesley Cormack, A. W. _Harris, William_ J.
Anderson, R. A., and Cossentine, E. E. Huse, George A.
wife Cummins, J. F. Johnson, Alvin W.
Barrows, H. W. Dick, E. D., and wife Kaplan, S. A.
Beiglinm, W. H. bickson, Louis K. Klaser, H. W.
Bloum, H. P. -T-NT W., and
131int t.Kleuser, Louise C.
Bozarth, C. W. wife Knight, F. B.
Bradley, W. P. Edwards, J. E. Lorntz, E. J.
Branson, W. H., and Elliott, H_._T Lowe, H. W.
wife Esteb, Adlai A. Mathews, G. M.
Brennwald, Frederic Herren, 7: R. 7 McAdams, D. A.
Brewer, N. F., and Figuhr, R. R. McElhany, J. L. _
wife Flaiz, Dr. T. R. 71717a-iland, Dr. J. W.
36
Moffitt, L. L. Rulkoetter, A. H. Specially Invited
Moseley, C. E. Scharffenberg, W. A. Guests
Nelson, W. E., and Soper, Francis Braley, Bradford W.
wife Sundin,_Carl, and wife Dick, Everett
Ochs, W. 13—and wife Teesdale, W. H. Fagal, W. A.
Olson, A. V. Thompson, J. C. Hohensee, H. G.
Oswald, T. L. Torrey, C. L. Isensee, Walter W.
Peters, G. E. Wagner, B. E., and Jewell, Lyle
Read W. E., and wife — wife Kenner, Charles
—Rebok, D. E._ Waldo Elmer_ R. Lickey, Harold
Reynolds, K. J. White, Arthur L. Perez, B. F.
Robison, J. I. Whitsett, R. M. Richards, H. M. S.
Roenfelt, E. E. Wickman, Paul Wilkinson, Dr. B.
Rudy, H. L., and wife Williams, W. H. and wife
Ruhling, R.
North American
Division
Atlantic Union Kuester, W. E., and Leiske„ LeRoy J.
Branson, E. L. wife Lutz, E. E.
Coon, Lester 0. Moores, Philip Mohr, W. B., and wife
isel, Fernand Nelson, W. A. Petersen, N. C. and
Lenheim, L. E. Neufeld, Don F. wife
Mills, Merle Reeves, C. A., and Rees, Don R.
Moore, Roscoe W. wife Reiner, D. E., and wife
Perry, Carrol E. Smithwick, R. _Allen, Schlotthauer, B. L., _
Reiswig, J. J., and — and wife and wife
wife Taylor, L. W.
Senecal, Beaman, and Taylor, George E. Columbia Union
wife Anderson, C. V.
Sohlman, Charles Central Union Bunch,._.Taylor
Wilson, Thaddeus Bland, F. L. and wife
Wright, Orville Bradford, C. E. Calkins, Harold L.,
Vine, K. L. Campbell, M. V. and wife
Carter, Glenmore R., Coon, C. J., and wife
Canadian Union and wife F.leagle, David G.
Bothe, J. W. Cross, C. G. Guenther, C. W.
Bureaud, M. J. Deming, M. W., and Hershberger, 0. S.
Collins, V. W. wife Hill, W. B.
Green, E. L. Dittberner, J. L., and Jayne, Stuart R., and
Henriksen, H. D., wife wife
and wife Fattic, G. R. Johnson, Miss Ethel
Jones, G. Eric, and Furst, B. J., and wife Kelly, C. H.
wife Joyce, R. S., and wife Koch, E. F.
Loewen, M. E., and McKinley, L. L. Johns, Varner
wife Millner, A. E., and Martin, H. K.
Mansell, L. R. wife Nelson, Mrs. Ruth N.
Mellor, G. M. Osmunson, E. R., and Osborn, John
Mitchell, J. G. wile Place, Ernest L.
Ochs,__D. A. Schander, Harley, and Retzer, Helmuth C.
Patzer, A. J. wife Rustad, G. H.
Paully, Stephen Smith, Jere D., and Schmidt,
_ E. A.
Powell, J. T. wife Schnepper, E,. W.
Reinhard, R. M. Spear, B. R., and wife
Robbins, Andrew J., North Pacific Union Troy, Owen A.
and wife Tucker, J. L.
Robbins, W. M. Venden, D. ET
Robertson, E. A. and wife Venden, M. L.
Ruf, A. F. Carcich, Theodore Webb, A. E.
Unruh, T. E. Cole, T. M., and wife
Wagner, J. H. Engstrom, R. W., and Southern Union
Walsh, Mary E. wife
Webster, F. C. Fresk, E. G., and wife Anderson, V. G.
Garner, 0. T. Carman, E. E., and
Wood, K. H., Jr.
Gordon, A. J. wife
Heubach, Paul Cemer, R. K.
Lake Union Kozel, J. C. Chalmers, E. M., and
Anderson, D. W. Robbins, Leon, and wife
Boothby, R. L. wife Crider, C. C.
Bunker, C. M., and Sage, A. O. Dewald, J. A.
wife Scriven, C. A. Evans, I. M.
Capman, H. L Westermeyer, H. E. Gernet, B. P.
Hutches, G. E. Zumwalt, A. L. Grothecr, W. H.
Johns, Alger H. Johnson, W. B.
Kiesz, Arthur Lauth C. H.
Pacific Union Lorenz, Felix A.
Kibble, H. W.
Kinney, C. Ray, and Andross, C. E. Marley, E. L.
wife Baker,_ R. C. Nash, G.
G and wife
Locke, 0. F. Bauer, C. L. Nightingale, R. H.,
McConaughey, J. _L., Recker, Carl and wife
and wife Betz, Pingenot, E. L.
Rice, M. L. Bolin, A. Reynolds, W. 0.
Rowe, T. M. Christman, Donald Siemsen, Walter H.
Fearing,A.C., and Singleton, H. D.
wife Strickland, W. E., and
Northern Union French, W. R., and
Amundson, Earl W. wife Tindall. J, H. N.
Brewer, R. CuthrieL W. E. Walker, Allen
Putties's, D. C, —flicks, H. II, Walker, H. W,
Southwestern Union Gordon, C. G. Nelson, Edmond D.,
Cox, J. E., Jr. Hewitt, F. H., and and wife
Dower, N. R. wife Perry, E. E.
Evans, L. C. Klement, H. C., and Sanders, F. 0.
Fordham, W. W. wife Winders, R. L.
Moore, E. L.
Overseas Divisions
Australasian Division Williams, P. L. Lindsay, G. A.
Butler, George, and Lohne, Alf
wife Inter-American Meade, J. D., and wife
Cook, A., and wife Division Tarr, A. F.
McMahon, B. H. Bull, Stanley Voorthuis, F. J.
Mote, F. A. _ Bax ter, W. E., Jr., Welch, H. J., and wife
Murdoch, W. G. C. and wife
Pascoe, W. L. Baxter, W. E., Sr. South American
Ulrich, C. F. L. Bohner, L. F. Division
Calkins, Glenn, and Alberro, S., and wife
Central Europe wife Blake, 0. A., and wife
Mueller, W., and wife Manuel, P. W. Feder, Daniel
Reile, Lloyd L. Krause, Oswaldo
China Retzer, Fernon Murray, W. E.
Lindt, S. H., and wife. Roth, Arthur H. Olson, L. H.
Morse, H. H., and wife Sickler, M. W. Riffel, Benj.
Tsao, James White, S. E. Scarcella, Francisco
Schubert, Walter
Middle East Division Tabuenca, Jose
Far Eastern Division Waldvogel, Luis, and
Anderson, John, and -APPel, G. j, wife
wife
Armstrong, V. and Hartwell, R. H., and Southern Asia Division
wile wife Brodersen, R. H.
Cleveland, C. C., and Morris, C. C. Brown, K. S., and wife
wife Oster, K. S., and wife Hardin, L. F.
Gibb, A. E., and wife Russell, J. S. Kemmerer, M. E.
Martin, Wayne, and Wilson, Neal C. Mattison, H. H., and
wife wife
Nelson, A. N., and Northern European Meleen, E. M., and
wife Division wife
Pogue, A. L. Banks, G. N. Pierson R, IL...—
_Sorge§en, C. P. Berglund, G. Scott, F. R., and wife
Wallace, E. H., and Cowin, D. V. Sorensen, E. L.
wife Emmerson, W. L. White, Miss Ina
Wangerin, Theodora Keslake, Edgar Wilson, J. 0., and wife
Southern European Nussbaum, Dr. T. Lemon, Philip
Division Schuberth, Otto Marter, E. W.
Beach, W. R. Robison, Milton, and
Brennwald, Dr. F. Southern Africa wife
Fridlin, M. Bickley, B. R. Siebenlist, J. R.
Gerber, R. Brown, L. D., and wife Tarr, E. L.
Lanares, P. Clifford, F. G. Watts, R. S.
Lorencin, A. Eva, W. D.
Institutional Workers
Atlantic Union He enstall, Edward, Crandall, Walter T.
College and wi e Delafield, D. A.
Minchin, G. H. Fox, Dr. J. DeWitt
Werline, A. W. Oakwood College Lee, Frederick
Edwards, 0. B. Morrison, H. A.
Nichol, F. D.
Canadian Watchman Richards, C. T. Palmer, C. E.
Press Snider, J. D.
Pacific Press
Revert, Miss Jeanne
Youngs, Dallas Chaij, Nicholas, and Thurber, M. R.
wife Tippett, 11. M.
Christman, Harry_ K.
Canadian Union -i-Vard, M. I. Theological Seminary
College Maxwell, A. S., and Horn, Dr. S. H.
Balharrie, Gordon, wife Loasby, Dr. R. E.
and wife Neff, Dr. Merlin L. Weniger, Dr. C. E.
Neufeld, Don F. Penner, J. B. — Wood, Dr. L. It
Yost, Dr. F. H.
College of Medical Pacific Union College
Evangelists Caviness, Dr. L. L. Southern Missionary
l'ease, N. F. Hartin L. H. College
Quimby, P. E., and
Quimby, Banks, E. C.
Emmanuel Missionary wife Westermeyer, H. E.
College Wittschiebe, C. E.
Christensen, Otto H. Pine Forge Junior Wright, Kenneth A.
Olson, ir-07-- College
Thiele, Edwin R. Newman, R. N. Southern Publishing
Association
La Sierra College Riverside Sanitarium Evens, H.
Airey, Dr. Wilfred J., Lindsay, V. Finney, R. E.
and wife Holland, Kenneth J.,
Haussler, J. C., and Review and Herald and wife
wife Christian, R. J. Reynolds, L. B.
Southwestern Junior Wearner, Alonzo J., Washington Missionary
College and wife College
Lewis, Morris D. Williamson, J. J. Hardinge, L.
Jemison, T. H., and
wife
Union College Walla Walla College McComb, W. J.
Wallenkampf, A. V. Heubach, P. _C._ Rees, C. N.
•Objectives of the Bible Conference
By
W. H. BRANSON
Objectives of the Bible Conference
It is many years since we have held a Bible Conference such

as this. The last one was held in Columbia Hall thirty-three
years ago. There are a few here this morning, I believe, who
were in attendance at that meeting. Of course, it was a very
small meeting compared with the delegation attending this
conference.
Since that time our working staff has been almost com-
pletely changed. Those who were on the stage of action at
that time have largely passed off, either to retirement or to
rest, and so we practically have a new working staff in our
work around the world. Also, since then thousands of youth
have been trained in our colleges and have accepted a call
into the ministry or some other phase of missionary service,
and are now in our work. In many of the mission lands there
are today thousands of nationals gathered from among the
tribes and peoples of earth, who are numbered with our
ministers and who are preaching this message to the people
of their own races.
With the tremendous advance that has been made in
recent years, it seems almost imperative, therefore, that a
conference such as this should be called for the particular
purpose of reaffirmir_ig those great and fundamental truths
that have most certainly been believed among us throughout
all our history.
If there ever was a time when the church needed to preach
45
46 O UR FIRM FOUNDATION
a united and positive message to the world, that time is now.
I am sure we all recognize that fact. We who are here this
morning realize that we are living through the closing hours
of probationary time. We stand on the very threshold of
eternity. In such a time as this the church of God must give
its most potent and powerful message to the world. Its
preachers should be mighty in the Scriptures. The times
demand it. The urgency of the message for this hour, this
time, demands a new type of preaching. I believe that the
preachers of the Advent message ought to be the most power-
ful exponents of the truth that have ever come upon the
stage of action since the fall of man. A group of men whose
hearts God has touched, who are filled with the power of
the Holy Ghost, must go out to give God's last appeal to
the nations of the earth and to make ready a people prepared
for their Lord.
We realize, of course, that the hour is growing late, very,
very late, and that the plan of redemption, if it has ever
been made clear and plain to men, ought to be made plain
to them now, so that no man will be left in any doubt as to
how he can be saved.
There is also need, as we all realize, of unity in our
preaching. I think one of the things that have made this
church strong and have resulted in its great growth through
the years has been the fact that there has been a unity of
belief and of preaching such as is seldom found in any reli-
gious organization. It has often been said, and rightly so,
that if one of our ministers begins a series of meetings and
gets halfway through, and perhaps through failing health or
for other reasons has to lay down the burden, almost any
other minister of the church could be called upon to come in
and take up the work where he laid it down and go right
on and give a series of studies that would link up perfectly
with what has been given before.
The message is one message, and the fact that there has
been the voice of authority in the church through the gift
of the Spirit of prophecy has resulted in bringing about a
unity of this faith that has seldom been paralleled. And I
believe that this unity should be strengthened, for we are
told in 1 Corinthians 1:10 that the Lord desires that we
should all be united fully in our preaching and teaching, so
that there may be no division among us. I want to read
that to you because Paul expresses it here so graphically:
"Now I beseech you, brethren, by the name of our Lord
Jesus Christ"—he puts great earnestness into this statement
and strong emphasis.
"I beseech you, brethren, by the name of our Lord Jesus
Christ, that ye all speak the same thing, and that there be
no divisions ["schisms," margin] among you; but that ye be
perfectly joined together in the same mind and in the same
judgment."
Surely to this end we ought all to pray. As we enter into
this Bible Conference may it be with a prayer in our hearts
that this may have a unifying influence throughout this
whole world as our workers learn of what was said and done
at this meeting, and that the unity that has been seen among
us all through the years may be greatly strengthened.
Paul says, "I beseech you . . . by the name of the Lord
Jesus Christ, that ye all speak the same thing." Of course
that doesn't mean, I am sure, that there will never be any
slight divergencies of opinion over this or that interpreta-
tion of some text of Scripture, but I believe it does mean
that on the great lines of fundamental teaching there is to
be absolute unity among the people of God.
We have not gathered here from the ends of the earth to
debate or to discuss a lot of side issues that have no direct bear-
ing on the plan of salvation. There are many who would like
to have us do that. We are told that when it was learned that
we were not going to conduct an open forum here and discuss
certain moot questions, some who had planned to attend, de-
cided they wouldn't come. They lost all interest in the confer-
ence. Hundreds of individuals have had suggestions as to what
should be considered at this meeting. And had we followed
all these suggestions we would have had a wonderful con-
ference in some respects. But I am afraid the results would
not have been very desirable. Every man who has some
theory of his own about some obscure text or interpretation
desires very much that that question be aired at this meeting
and be settled here by the church. But I believe, brethren,
that we have greater things to consider here than questions
that are somewhat or entirely unrelated to the great plan of
redemption. Our success in this mighty effort to prepare a
people from among all nations to meet the Lord will be in
proportion to the understanding of those truths that made
us a people, and to our personal conviction that those mes-
sages constitute God's appeal to the nations of this generation.
We have great verities to preach. Our message, brethren
and sisters, is the everlasting gospel. It is an explanation of
how God undertakes to save sinners. This gospel, of course,
is placed in a different setting at this time from that which
it has ever been in before, and a new urgency has come
into the gospel, because today we are proclaiming that the
hour of God's judgment is come. We are proclaiming that
now Christ in His second appearing is near, even at the door.
The kingdom of heaven is actually at hand. This part of
the gospel message has never been preached before. It was
never present truth before, but now it is present truth that
the hour of His judgment is come. It is present truth that
the kingdom of heaven is at hand, that the appearing of
Christ is about to be witnessed; and therefore it is present
truth that probation is closing and that men and women who
desire to be saved must hasten to bring about their salvation
by surrendering to the Lord Jesus Christ, or it will be forever
too late.
These things constitute a new setting for the everlasting
gospel. It is a great mistake when we preach only the setting
of the gospel and leave out the core. Let us remember all
through this conference that our great message to the world
is how men are saved, what Jesus did and is doing now to
bring about the salvation of the human family. And any-
thing short of the great proclamation, a powerful proclama-
don of the everlasting gospel, will cause us to fall short of
the accomplishment of the task that God has given us to do.
We are told in 2 Timothy, the fourth chapter, verses 1, 2,
where Paul is speaking to the young preacher Timothy (but
of course it applies as well to us), that those who undertake
to preach the gospel are to preach it from the Word of God.
"I charge thee therefore before God."
These are familiar words, because most of you here this
morning are ordained ministers. When you stood before the
church, the body of Christians, and one in authority stood
before you and read to you the charge at the time of your
ordination, these are the words you heard, aren't they?
"I charge thee therefore before God, and the Lord Jesus
Christ, who shall judge the quick and the dead at his appear-
ing and kingdom; Preach the word."
And I believe that that message is needed as much today
as it was when Paul wrote to this young preacher Timothy.
"Preach the 'Word!" The reason for that is that God's mes-
sages are contained in the Bible. That is where we find His
message. Our preachers should be mighty in the Scriptures.
We are known in some parts of the world, at least, as Bible
preachers, Bible Christians. And I hope we shall always retain
that name, that designation, and that we shall never drift
away from the preaching of the Word of God to the place
where we shall begin to weaken in our proclamation of the
gospel. I believe that the fact that God's messages are con-
tained only in His Word needs great emphasis in this con-
ference or any other conference similar to this. The Word
of God, we are told, is different from the words of men.
The Word of God is quick, or living, and powerful and
sharper than any two-edged sword. It can pierce right into
the hearts of men. In the Word of God there is a regenerating
power, salvation power. The Word of God is powerful
enough to place a fallen character on his feet again; to reach
down to the very lowest of the low, to those who are living
in sin, lift them up and place their feet on the solid rock
of truth, put them in contact with Heaven, and make it
4
possible for them to have an inheritance among all them
who are sanctified. No other words will accomplish anything
of this nature. No message of man will ever bring a soul to
the new birth or lift a man or woman out of sin. You may
read Shakespeare all your life and find no change taking
place in the spiritual man. You may read the words of other
great men of earth, or of all the great men of earth together.
Many wise sayings will be found, much education will be
gained, but as far as a new life, an inner life, being born in
the soul, a transformation of character taking place in the
life, that would not be experienced as a result of the word of
others as it is experienced as a result of reading the Word of
the living God.
The Word of God is quick and powerful—so powerful
that men who read it and believe it are absolutely changed
from the fallen nature that we now have because of Adam's
transgression and our own sins to the nature of the living
God. The promise is that those who are finally taken into
the kingdom of God shall see Him as He is and be like Him
when He comes. It is God's purpose to transform men and
women here, now, in this life, and to make them exactly
what they are to be when they step over the line into eternity.
The time for preparation for the kingdom of God is now,
and God has laid upon us the burden of preparing men and
women for the coming of Christ and for eternity.
Any preparation that is left unfinished until the appear-
ing of Jesus will mean that those who are thus unprepared
will be lost. Therefore, if we are serious about our task, we
must become mighty exponents of the Word of God. We must
hear the words at His mouth and warn men from Him. We
must recognize always, brethren, that we are ambassadors for
the Lord Jesus Christ and that it is God's message that the
people must hear. We must get this Book open and read its
messages to the people in their hearing, and expound those
messages, and appeal to the people over and over again to
accept those messages because of the power of redemption
that is found therein.
We are told that the Word of God is the sword of the
Spirit. It is the arsenal of heaven; it is sharper than any
two-edged sword. It accomplishes what nothing else in all
the world can possibly accomplish, the salvation of men and
women from the .power of sin. No preaching of fables to
tickle itching ears will save men. We have noticed that the
spiritual power of the popular churches has waned just in
proportion as their ministers have substituted the preaching
of human theories for the plain living Word of God.
There is a statement in Special Testimonies, Series A,
Number 8, page 24, that to my mind is very pertinent: "Let
the preacher be full of the word of the Lord." Now, there are
many preachers who are full of practically everything else.
They are very oratorical, full of words. I remember once
I was sitting with Brother Spicer on a platform, and a man
was preaching in front of us. Brother Spicer leaned over to
me as the man was about to finish his talk and said, "He is
full of words." That was his only remark. Just full of words,
but not full of the Word of God. We can very easily cover
over the message of salvation if we substitute our own words
for the reading of the Word of the living God.
Then again from Special Testimonies, Series A, Number
8, page 26, I read:
"The word is the preacher's light, and as the golden oil flows from
the heavenly olive tree into the bowl, it makes the lamp of life flash
with a clearness and power that all will discern. Those who have the
privilege of sitting under such a ministry, if their hearts are susceptible
to the Holy Spirit's influence, will feel an inner life."
Brethren, that is the goal that every one of us should work
toward, so that when we preach, the people sitting in the pews
will feel something. What will they feel? They will feel a new
life being born in the heart. Those who have the privilege
of sitting under such a ministry will feel a stirring in the
inner life; they will hear the voice of the Holy Spirit whisper-
ing to them, "This is the way, walk ye in it." It is when the
Word of God is proclaimed before men that a new life is
born in the soul.
"Those who claim to preach the word should preach the
word." Rather a pertinent statement, isn't it? I read that
from Special Testimonies, Series A, Number 7, page 45.
"Those who claim to preach the word should preach the
word." And brethren of the Adventist ministry, let me appeal
to you to be among that number. It is high time that we give
to the people everywhere a plain "Thus saith the Lord"
for the things we ask them to accept. Human theories are
just as weak today as they were in the days of the apostle
Paul when he determined that he would not preach in the
"words of man's wisdom, but in demonstration of the Spirit
and of power," and that he was not going "to know any
thing among" his hearers "save Jesus Christ, and him cruci-
fied." (2 Cor. 2:2, 4.) He had lost all confidence in the wisdom
of men's words, but he had gained great confidence in the
power of the words of the living God.
"As a people, we are to stand firm on the platform of eternal truth
that has withstood test and trial. We are to hold to the sure pillars of
our faith. The principles of truth that God has revealed to us are
our only true foundation. They have made us what we are. The lapse
of time has not lessened their value." 1
is because the fundamentals of this great Advent
message were founded on the Word of God.
It was in small Bible conferences that our brethren met
in the early days of this message, and there they worked out
a great system of truth, helped and blessed, of course, by the
voice of authority that God had placed among them in the
church. They worked out a system of truth, we are told, that
will carry us right through to the coming of Christ. And
therefore the appeal that comes to us here is that we are to
stand firm on the platform that has been worked out.
In another place we are told, "We are to stand firmly in
defense of our principles, in full view of the world."
And then again:
"I saw a company who stood well guarded and firm, giving no
countenance to those who would unsettle the established faith of the
2 Ellen G. White, Testimonies for the Church, vol. 6, p. 17.
body. God looked upon them with approbation. I was shown three
steps,—the first, second, and third angel's messages. Said my accom-
panying angel, 'Woe to him that shall move a block or stir a pin of
these messages. The true understanding of these messages is of vital
importance. The destiny of souls hangs upon the manner in which they
are received.' " "
Now, that brings us to the very heart of the question. The
destiny of souls hangs upon the manner in which our listeners
receive these great fundamentals of the gospel that have been
revealed to u s as a people.
Someone asked a question just yesterday about new light.
Did we hope to receive any new light at this meeting? Well,
personally, speaking for one individual, I hope we shall. I
hope there will be many new rays of light flashing from this
platform during this conference. And I believe we should
expect to receive new and additional light until the very
coming of Christ, or at least until the close of probation. As
we work and study we should be receiving from God's throne
new revelations of the plan of redemption that will help us
in our ministry. However, I believe we are safe in saying
that any revelation of really new light will only confirm, and
will not destroy, light that God has sent us hitherto. God's
kingdom is not divided against itself. If it were, it would
not stand.
Any revelation of truth that has come to this people in
past years is still truth. We were told long years ago, "It is
as certain that we have the truth as that God lives." I think
there is certainty in that, isn't there? I am sure that God
lives, and it is just as certain that we have the truth. But
that doesn't say that we have all the truth. And I do not
believe that we have all the truth yet. I think that as soon
as any church comes to the place where it feels it knows
everything there is to know about the plan of redemption,
that church has started on the road of retrogression. We
must continually expect and search for new rays of light and
truth that will brighten the light that has already come to
" Ellen G. White, Early Writings, pp. 258, 259.
• Testimonies, vol. 4, p. 595.
us, causing it to become more and more brilliant and more
apparent to those who hear the truth. That is just what we
should seek for in this conference.
I read from the Spirit of prophecy:
"New light will be revealed on the word of God to him who is in
living connection with the Sun of Righteousness. Let no one come to
the conclusion that there is no more truth to be revealed. The diligent,
prayerful seeker for truth will find precious rays of light yet to shine
forth from the word of God. Many gems are yet scattered that are to
be gathered together to become the property of the remnant people
of God."
I hope, brethren, that many of those gems will be brought
forth here at this meeting. Why should we not expect that
God would illuminate the pathway, make it brighter to us,
make the truth more clear, brilliant, in our own hearts, so
that we may go out with a new inspiration and power to
proclaim the truth to those who are lost?
"Whenever the people of God are growing in grace, they will be
constantly obtaining a clearer understanding of His word. They will
discern new light and beauty in its sacred truths. This has been true
in the history of the church in all ages, and thus it will continue to
the end."
So brethren and sisters, right down to the very end of
time new light, new flashes of truth, will be coming to the
church of God. But, as I have already indicated, these new
flashes of truth will only serve to illuminate the truth that
we have already had; that is, to make it shine more brightly. It
will only confirm in our minds the great fundamentals of the
gospel that we have known all along. I read again:
"The old truths, given us at the beginning, are to be heralded far
and near. The lapse of time has not lessened their value. It is the
constant effort of the enemy to remove these truths from their setting,
and to put in their place spurious theories. But the Lord will raise
up men of keen perception, who with clear vision will discern the
intrigues of Satan and will give these truths their proper place in the
plan of God."
' Ellen G. White, Counsels on Sabbath School Work, p. 34.

6 Ellen G. White, Counsels to Writers and Editors, pp. 38, 39.
7 Ellen G. White in Review and Herald, Aug. 20, 1903, p. 8,
God calls upon us to hold firmly with the grip of faith to
the fundamental principles that are based upon unquestion-
able authority. Then Mrs. White tells us in a letter (No. 179)
written in 1902 about certain individuals who "quibbled
about matters of no special importance which were not
given by the Lord as tests, and dwelled upon their differ-
ences of opinion till these differences became as mountains,
separating them from Christ and from one another, destroy-
ing unity and love. We are in danger of falling into similar
errors." Quibbling about matters of no special importance!
Another statement here says: "Christ desires us to break up
all vacant reveries, and He points us to the fields ripe for the
harvest. Unless we work earnestly, eternity will overwhelm
us with its burden of responsibility." 8 Then the appeal is,
"Dwell upon questions that concern our eternal welfare."
Brethren, there is a burden of responsibility that rests
upon us according to these words, and unless we recognize
that fact and unless we hew to the great lines of Bible teach-
ing in our explanations of the plan of redemption, and get
out to men as quickly as possible the message as to how they
can be saved, eternity will overwhelm us with its great
burden of responsibility. Brethren, when Jesus comes I do
not want to have to be told that I have failed in my ministry
because I was preaching a lot of things that were unessential
and very loosely related, at least, to the plan of redemption
when I should have been preaching a great message of salva-
tion to lost men. And that is the thing that we are warned
against. We are to search for new light, but we are not to
indulge in quibbling over a lot of nonessentials. We are to
dwell upon questions that concern our eternal welfare.
"Those things that we cannot clearly comprehend are not a
tenth as important to us as are the truths of God's word that
we can clearly comprehend and bring into our daily life." "
Every truth that is essential for us to bring into our practical
8 Ibid., Feb. 5, 1901, p. 81.

0 E. G. White letter 16, 1903.
" Ibid.
lives, which concerns the salvation of the soul, is made very
clear and positive.
Then the admonition comes:
"Dwell upon the rich truths of the Scriptures. . . . You have no
time to engage in controversy. . . . Side issues which arise are as hay,
wood, and stubble as compared with the truths for these last days.
Those who leave the great truths of God's word to speak of such matters
are not preaching the gospel." "
Brethren, I want us to preach the gospel. My appeal to this
people in the opening hours of this great Bible Conference
is that we should be Bible Christians and Bible preachers.
In our preaching of the Bible let us set before the people the
great plan of redemption and urge them to accept the gospel,
because the hour of God's judgment is come and Jesus is
about to return to the earth.
I read in this little book Gospel Workers: "Of all pro-
fessing Christians, Seventh-day Adventists should be foremost
in uplifting Christ before the world." "
There are many things we could be uplifting before the
world—a lot of theories and pet ideas and fanciful interpre-
tations of prophecy but it is God's desire that the Seventh-
day Adventist preacher should be foremost in lifting up
Christ before the world. Brethren, let us seek God for power
and wisdom and understanding to do just that.
And then let us understand too that we are prophetic
preachers—not prophets. I think it is very essential for those
whose message is largely built upon prophecy to understand
that their chief responsibility as prophetic preachers is to
deal with prophecy already fulfilled. When we do that we
are always safe. But when we try to prophesy and to fill in
what the prophets didn't put into certain prophecies, filling
in the details as to how these prophecies yet unfulfilled are
going to come to pass, we always get into great difficulty.
James White said:
"Fulfilled prophecy ma) be understood by Bible students. Prophecy
u. Ellen G. White in Review and Herald, Aug. 13, 1901, p. 517.

2 Ellen G. White, Gospel Workers, p. 156.
is history in advance. He can compare history with prophecy and find
a complete fit as the glove to the hand, it having been made for it. But
in exposition o f unfulfilled prophecy, where the history is not written,
the student should put forth his propositions with not too much
positiveness, lest he find himself straying in the field of fancy. There
are those who think more of future truth \than of present truth."'
And isn't that so? There are those, and we find many of
them, who think more of future truth that is not yet actually
revealed than of present truth that is as clear as the noonday
sun. Jesus said, "I have told you before it come to pass that
when it is come to pass, ye might believe." So I believe that
our great safety as prophetic preachers is to preach fulfilled
prophecy. There is enough of it, brethren, to keep us busy
until the Lord comes. And as prophecy fulfills more and
more, and we receive an understanding of exactly how history
has fulfilled the prophecy, then we can add that fulfilled
prophecy to our preaching.
There are, of course, some things in unfulfilled prophecy
that are made very clear. And where the detail is given as
to what is to take place, then we have a right to preach that,
because we do not thus become prophets; but where the
detail is not filled in, where the prophets have been silent on
certain points, then we too should be silent until we know
from history exactly what the fulfillment of that prophecy
is to be like. We have asked the brethren who are to do the
speaking at this conference to try to hold themselves to
these principles.
And may I say on behalf of those who have been chosen
to speak, that we are just as frightened as you would be if
you were up here in our place. We had a meeting of these
men last night, and I know how they feel. They feel that
they have had laid upon them a tremendous responsibility.
And, brethren, you might just as well have been the ones to
be chosen in our places. We want to appeal to you at this
first hour to pray for us. Do not condemn us for a word we
might say that might not be just exactly the right word. Possi-
13 Review and Herald, Nov. 29, 1877, p. 172.
bly you would make some mistakes too if you were here in our
places and were as frightened as we are. This is the hardest
job that I know of that has ever been given to preachers, to
stand before theologians, brethren from all over the earth,
Bible teachers from our colleges, evangelists, and men who
are mighty in the Scriptures, and undertake to set before you
anew the great verities of this message. So we beg you to
pray for us. We beg you to help us in every possible way, and
let us seek God that this conference may not be a failure and
may not prove to be a disappointment to Him or to His
people, but that it may be all that God would have it be.
At this point I want to present one more statement that
was written by Mrs. White when she was preparing the
manuscript for the book The Desire of Ages. It expresses
the feeling, I am sure, of every man who has been chosen to
act a leading part in this Bible Conference. She says as she
wrote about her work in connection with The Desire of
Ages:
"I walk with trembling before God. I know not how to speak or
trace with pen the large subjects of the atoning sacrifice. I know not
how to present subjects in the living power in which they stand before
me. I tremble for fear, lest I shall belittle the great plan of salvation
by cheap words. I bow my soul in awe and reverence before God, and
say, Who is sufficient for these things?"
That is our attitude and that is our feeling, and that is
why we crave your prayers, your sympathy, and your coopera-
tion in this great conference.
u E. G. White letter 40, 1892.

Recent Discoveries Confirm the Bible
By
SIEGFRIED H. HORN
Recent Discoveries Confirm the Bible
For many centuries Christians believed in the inspiration of

the Holy Scriptures. Theologians quarreled about the nature
of Christ, the meaning of certain texts, and whether divinely
given requirements of the Old and New Testaments were still
binding under changing conditions and circumstances. The
popular church of the Middle Ages almost replaced the Bible
with substitutional books and traditions, but never dared to
challenge its inspiration or veracity. The Reformation, on
the other hand, turned to the Bible as basis for its teachings
and doctrines. The Reformers themselves were great students
and translators of the Bible, promoted fervently a wide dis-
tribution of the Scriptures, and built the Protestant churches
upon the Word of God.
This whole attitude toward the Bible was changed during
the latter part of the eighteenth century and the nineteenth
century. An age of rationalism and reasoning began, and
man tried to_ find proofs for everything that had been held
as truth. People were no longer satisfied with traditional
beliefs. A spirit of inquiry and search after the unknown led
to marvelous discoveries and inventions. Unknown regions
on this globe were explored, new ways of transportation
found, and many new laws of nature discovered. Men also
became inquisitive about the past and tried to reconstruct
ancient history. Theologians trained in this way of thinking
applied the same reasoning to Bible history, and wanted to
61
know whether the beliefs of their ancestors would stand the
test of reasoning and exploration. Inasmuch as so little of the
Bible story could be proved by actual ancient documents,
critically inclined scholars became doubtful about the veracity
of the Bible records and began to look upon them as ancient
legends, myths, and folklore.
Driven by this inner urge to explore the past, men went
to the countries around the Mediterranean, where most of the
ancient civilizations had flourished, and dug up ruins of cities
covered by the sand and debris of centuries. They found the
remains of long-forgotten cultures, the archives of royal
palaces, statccl!partinents, and temples;, they deciphered
reviously unknown scripts and recovered lost languages.
r-chaeological and literary treasures found during the last
hundred years in the dust heaps of Mesopotamia, Egypt, and
Palestine-Syria contain valuable information which enables
us today to reconstruct much of the history of nations in
whose midst the people of God lived. While there are still
very long and serious gaps in our knowledge of ancient
history, we know today infinitely more than our grandparents
did.
Much of this information has been extremely useful in
elucidating the history of the Bible, and has given us a tre-
mendous amount of material that supports the Bible story,
solves seeming contradictions, or gives us the background
material necessary to a better understanding of the historical
parts of God's Word. One needs only to read through a con-
servatively written Bible commentary published one hundred
years ago to see how great the progress has been in our knowl-
edge. At that time fundamentalists struggled hard to explain
difficult and apparently contradictory texts in the Bible that
were used by the critically inclined scholars to discredit God's
Word. Very many of these difficulties have entirely vanished
since discoveries have given us background material that
helps us to see the reasons for statements that seemed unin-
telligible or contradictory. Many critical scholars admit today
that the Bible has to be treated with greater respect since the
archaeological evidence has shown how accurate its records
are.
Archaeological discoveries are usually not of such a sensa-
tional character as many Christians think, and sensational
discoveries have very frequently no direct bearing on the
Bible. This is one of the reasons why archaeological discov-
eries have very often been distorted by well-meaning but
ill-advised conservative writers to make them say something
which supports the Bible, whereas they actually have no
bearing on the Bible at all. Much harm has been done, and
is all the time being done, in books and articles by giving
credit to archaeologists for finding material that actually
never was found. The well-informed reader loses confidence
in the book or periodical in which he reads untrue or dis-
torted reports, and is deprived of the benefit which other
parts of that book or periodical, with its spiritual message,
might have brought to him.
I shall mention only a few sensational reports that have
appeared in various periodicals during the last three or four
years. One report stated that Abraham's private library, con-
sisting of many cuneiform tablets, had been found in Egypt.
He had reportedly brought it from his Mesopotamian home
to Egypt and left it there to be picked up by the modern
excavator. Another report mentions an inscription found on
Mount Sinai, in which Moses tells how he was recovered
from the Nile by Pharaoh's daughter and had been made
chief overseer over Pharaoh's mines. Some writers have men-
tioned that inscriptions have been found which originate
from before the Flood, others that the Babylonian fiery fur-
nace out of which the three worthies were saved, has been
discovered. One story tells of inscriptions found in the ruins
of Jericho, mentioning the Israelites; another article states
that an Egyptian king fought against King Asa of Judah,
1 W. F. Albright, The Archaeology of Palestine and the Bible, 3d ed. (New York,
1933) 2 pp. 176-177; Albright, "The Biblical Period," The Yews•, Their History, Culture and
eligion, L. Finkelstein, ed. (New York, 1949), pp. 3, 4; Harry M. Orlinsky, "Studies R
in the St. Mark's Isaiah Scroll," journal of Biblical Literature, 69 (1950), p. 152.
then returned and recorded his defeat on the temple walls.
It is superfluous to add the frequently repeated story about
the discovery of Noah's ark on Mount Ararat. All these re-
puted discoveries, to which I could add many more from my
files, have never been made and many of them never will be.
Every well-informed person reads such reports with a smile
if not with disgust.
The student of the Bible does not need to take recourse
to fanciful stories of discoveries. He has much material with
which he can defend the inspired Word of God, although
his source material may not be so sensational as the supposed
discoveries just mentioned. Every discovery has helped to
round out the picture of the political, cultural, or religious
history of the nations with which the children of Israel had
to deal, whether it was the tomb of Tutankhamen or the
royal archive in the Hittite capital at Boghazkoy, the political
correspondence of a Mesopotamian king who lived in the
time of Jacob or the submarine explorations of the harbor
installations of old Tyre.., Although in some cases these dis-
coveries have no direct bearing on the Bible story, they give
us much information to widen our knowledge with regard
to the religious and cultural conditions and the political
history of the times in which the events of the Bible story
took place.
Many discoveries, however, have an actual and very im-
portant bearing on the Bible. One of the first cuneiform
tablets, deciphered by Rawlinson and his colaborers in the
middle of the nineteenth century, brought to light the name
of the Assyrian14-4.,SargQ4, a king known from the Bible
(Isa. 20:1), but from no other ancient source whatsoever.
Therefore Bible critics had doubted the existence of such a
king. The students of the Bible were very happy when the
recently discovered ancient records, which were just in the
process of successfully being deciphered, provided them with
factual evidence to defend the Bible against the higher
critics. When in 1872 George Smith found the Babylonian
story of the Flood among the tablets that had come into the
British Museum, a tremendous enthusiasm swept through
Christian circles. Here was a text which showed for the first
time that the ancient writers of Mesopotamia were well
acquainted with this great catastrophe. Then came to light
Assyrian royal inscriptions mentioning a number of kings of
Judah and Israel; who had either fought against the Assyrians
or paid tribute.
The finding of the famous Mesha stone in the land of
Moab in 1868 clarified the story Mesha's rebellion and
military activity against his Israelite overlord.
In 1887 the archive of King Amenhotep IV (Ikhnaton),
the famous TelLeltAmarnatabletsiwas found in Egypt. This
archive, consisting of hundreds of letters, in the form of clay
tablets, written to the Egyptian overlord by Palestinian and
other rulers, revolutionized our knowledge of Canaan's cul-
tural and political conditions during the fourteenth century
B.C., when the Hebrews had just entered the country, as no
other single discovery has ever done. To many students of the
Bible it seemed that the invading Habiru described in them
were the Hebrews themselves, and that the Amarna Letters
gave us part of the account of Israel's invasion as seen from
the viewpoint of the Canaanites.
The Itehcif_the Egyptian Pharaoh Merneptah, found in
1897 by Petrie, containing the name of Israel 2) confirmed
that the Israelites were known to the Egyptians during the
thirteenth century, and that an Egyptian king had fought
against them during the period of the judges. Critical scholars
who do not believe that the Exodus took place earlier than
the thirteenth century B.C. have had a hard time to explain
how Merneptah could have fought in ralestinenainst the
Israelites, while they were—according to their theory—still in
Egypt or in the desert of Sinai. They took recourse, therefore,
to the explanation that some of the Israelite tribes had not
gone down to Egypt at all, and that the king encountered
those in Palestine who had remained behind.
The winter of 1901-02 saw the discovery of the famous
Code of Hammurabi, which disproved the view held by many
5
critical scholars of that day, that in the time of Moses a highly
developed judiciary system did not exist.'
Excavations carried out in such famous cities as Nineveh,
Babylon, Jerusalem, Gezer, Megiddo, Taanach, Memphis,
Thebes, and numerous other places added many details of
significance to the background of ancient history. It is, how-
ever, my task to present to you the more recent discoveries
which support the Bible, for which reason I confine myself
to evidences that either have come to light or have been pub-
lished during the last twenty-five or thirty years.
There are two ways of presenting archaeological material
supporting the Bible to an interested audience. One is to
discuss a few isolated but impressive discoveries which verify
the Bible story in a remarkable way, as, for instance, the
fallen walls of Jericho. Another, is to give a more complete
picture about the range of discoveries which deal with a
variety of Bible subjects and show in how many directions
ancient remains have corroborated the veracity of the Bible.
I have chosen the latter procedure to impress you as theo-
logians, Bible teachers, evangelists, and religious leaders with
the wealth of trustworthy material that has recently come to
light. The hand of Providence has preserved this material,
that we who live in these last days may defend the Bible
successfully and legitimately in a way that will demand the
respect of people who are at home in this field, and who
either hear us or read our articles and books.
Today and tomorrow I want to present some of the mate-
rial that has shed light on the time of the patriarchs, the Exo-
dus, and the Judges, also some discoveries that deal with the
period of the kings of Israel and Judah and with the time
of the Exile and the Restoration. The last hour allotted to
2 A good survey of the explorations carried out in Bible lands during the nineteenth
century is given by H. V. Hilprecht, et al., Explorations in Bible Lands During the Nine-
teenth Century (Philadelphia, 1903), 810 pp.; the work as carried on in this field until
p
1938 is admirably described by exerts in The Hacerford Symposium on Archaeology and the
Bible, Elihu Grant, ed. (New Haven, 1938), 245 pp. George A. Barton, Archaeology and
the Bible (7th ed.; Philadelphia, 1949), 598 pp., presents also a good survey and transla-
tions of many texts, but is not up to date any more. The best publication on ancient texts,
dealing with the Old Testament, is a collection of translations made by experts in each field,
Ancient Near Eastern Texts Relating to the Old Testament (henceforth referred to as
Ancient Near Eastern Texts), James B. Pritchard, ed. (Princeton, 1950), xxi and 526 pp.
me will be spent in a discussion of the most sensational dis-
coveries made in recent years, to which belongs the discovery
of a number of Bible manuscripts that have shown us on how
sure a foundation our Bible text rests.
The Patriarchal Age

The stories of the patriarchs were a favorite hunting
ground of critical scholars. They considered them unreliable
and legendary, and could not see in the patriarchs men of
flesh and blood. This situation has changed considerably
since the discoveries of the Code of Hammurabi and the
excavations of .Ur of the Chaldees and the Horite city of Nuzi
in Mesopotamia. Evidence found there shows that the social
and cultural conditions of thF first half of the second millen-
nium B.c. were exactly thos that are reflected in the patri-
archal stories of the(
It is not my task to defend or accuse Abraham for marry-
ing his slave and later sending her and the child away, nor
do I need to approve or disapprove of the various activities
of Isaac, Jacob, and other men of the patriarchal age. I only
want to tell you that the recent discoveries have revealed in
a very striking way that these men and women followed the
practices and customs of their time. For instance, it was cus-
tomary for a man to marry his slave girl when his wife was
barren, and it was customary to let her mistress punish her,
if she became overbearing because of the honor she had
received.'
The many documents from Nuzi dealing with the social
conditions of the patriarchal age have presented such striking
parallels to these stories that some critical scholars have ex-
pressed their surprise concerning the accuracy of the picture
of the patriarchal world we gain from the Bible. The follow-
ing statement from the pen of one of the foremost living
_ orientalists, Prof. W. F. Albright,; may be quoted in this
connection:
3 Code of Hammurabi, sec. 146. Ancient Near Eastern Texts, p. 172.

"Eminent names among scholars can be cited for regarding every
item of Gen. 11-50 as reflecting late invention, or at least retrojection
of events and conditions under the Monarchy into the remote past,
about which nothing was thought to have been really known to the
writers of later days. The archaeological discoveries of the past genera-
tion have changed all this. Aside from a few die-hards among older
scholars, there is scarcely a single biblical historian who has not been
impressed by the rapid accumulation of data supporting the substantial
historicity of patriarchal tradition."'
One example from Nuzi will show clearly how the ancient
records elucidate Biblical stories. A certain adoption contract
informs us about the existing rules of adoption. A rich man
by the name of Nashwi adopted a young man called Wullu.
Provision was made that the adopted young man should marry
the daughter, but would have to support his foster father as
long as he lived. After Nashwi's death Wullu would inherit
the parental property, including the household gods, if no
sons would be born to Nashwi in the meantime. Should sons
be born, the adopted son would share the property equally
with the real sons, but the household gods would be retained
by the sons.'
Other texts from Nuzi tell us that the children of an
adopted son who had married the daughter of the foster
parent, remained the children of their grandfather during his
lifetime.' If this situation is applied to Jacob and Laban, we
find an almost complete harmony between these Biblical
stories and the conditions as reflected in the Nuzi texts.
Laban apparently had no sons when Jacob came into his
family, and therefore he adopted him. Jacob married Laban's
daughters, but Jacob's sons remained his father-in-law's chil-
dren as long as he lived. (Gen. 31:28, 43.) Later on sons must
have been born to Laban (Gen. 31:1), which development
changed the legal situation for Jacob and his wives. There-
fore they had no right to take the household gods of Laban
Albright "The Biblical Period," The Jews; Their History, Culture and Religion, p. 3.
5 Cyrus li. Cordon, Biblical Customs and the Nuzu Tablets," The Biblical Archaeol-
ogist, 3 (1940), p. 5.
6 Ibid., pp. 5, 6.
when they left him, a fact which was recognized by Jacob
as well as by Laban. (Gen. 31:30-32.)
It was also customary, according to the Nuzi texts, to give
a handmaid as part of the dowry to each daughter that was
given in marriage,' in the same way as Jacob received a hand-
maid with each one of his wives as Laban's gift. (Gen. 29:24,
29.) Other texts have revealed how accurately the stories of
the patriarchs fit into the period in which they lived. This
led Alfred Jeremias, a very critical scholar, to make the fol-
lowing statement:
"We have shown how the milieu of the stories of the Patriarchs
agrees in every detail with the circumstances of Ancient-Oriental
civilisation of the period in question, as borne witness to by the monu-
ments. The actual existence of Abraham is not historically proved by
them. It might be objected: it is included in the picture. In any case,
it must be allowed, the tradition is ancient. It cannot possibly be a
poem with a purpose of later time. In view of the situations described,
we might say the story could more easily have been composed by an
intellectual writer of the twentieth century after Christ, knowing
Oriental antiquity by means of the excavations, rather than by a con-
temporary of Hezekiah, who would have used the civilisation of his
own time in descriptions, and certainly would not have any excavated
antiquities. Wellhausen worked out from the opinion that the stories
of the Patriarchs are historically impossible. It is now proved that they
,are possible. If Abraham lived at all, it could only have been in sur-
roundings and under conditions such as the Bible describes. Historical
research must be content with this. And Wellhausen may be reminded
of his own words (Komposition des Hexateuch 346): 'If it (the Israelite
tradition) were only possible, it would be folly to prefer any other
possibility.' "
The excavations of Ur of the Chaldees, where Abraham
was born and reared as a young man, show also that he was
the citizen of ahighly civilized and cultured metropolis. In
Ur's schools the children were taught.. readiugwriting, arith-
metic, and geography. The • 11sf
1. ordinary citizens were
better built at the time of Al3iihaiiithan are the present-day
houses of the lower-class people in Baghdad. The excavator
7 Ibid., p. 6.
8 Alfred Jeremias, The Old Testament in the Light of the Ancient East (New York,
1911), vol. 2, p. 45.
Sir Leonard Woolley expresses his astonishment when mak-
ing these discoveries by saying:
"We must revise considerably our ideas of the Hebrew patriarch
when we learn that his earlier years were spent in such sophisticated
surroundings; he was the citizen of a great city and inherited the
traditions of an ancient and hlghly orlanized civilization.'; °
The Bible tells us that the population of Palestine at the
time of Abraham consisted of Amorites (Gen. 15:16) and
that also Hittites lived in south Palestine (Gen. 15:20; 23:3).
Light on these texts was thrown from an unexpected source.
Some years ago numerous clay figurines were found in Egypt
representing in a very crude way bound prisoners of foreign
countries. On them were written magical spells to curse
Egypt's enemies, who are mentioned by name, with the places
where they lived. These figurines come from the eighteenth
century B.C. and another very similar series of texts from the
nineteenth, hence from the patriarchal age. They contain the
names of about one hundred of the local rulers of Palestinian
and Syrian cities and tribes. Many of the names can be identi-
fied. Such names show us that the rulers of Palestine and Syria
during the time of the patriarchs were Amorites. It is inter-
esting to notice that we possess now from extra-Biblical
sources the names of three kings who ruled over Jerusalem
before the Hebrews came into the country. Two of them bore
the Amorite names Yaciar-Aamu and SasalAnu,' and one
had the Hittite name Puti-Hepa." This agrees in a remarkable
way with a statement made ,twice by Ezekiel (16:3, 45).
Speaking about Jerusalem, Ezekiel says: "Thy father was an
Amorite, and thy mother an Hittite." The fact that the only
kings of Jerusalem known from outside sources bore Amorite
and Hittite names is a wonderful corroboration of the above-
quoted statements of Genesis and Ezekiel.
, 9 Sir Leonard Woolley, Ur of the Chaldees (New York, 1930), pp. 168, 169.
Albright, "The Egyptian Empire in Asia in the Twenty-first century B.C.," Journal
of the Palestine Oriental Society, 8 (1928), pp. 247, 248.
1, In the Amarna Letters, Nos. 286-290. The most recent translation of these letters,
made by Albright, is found in Ancient Near Eastern Texts, pp. 487-489. The name of the
king of Jerusalem is frequently given as Abdu-Hepa or `Abdu-Heba instead of Puti-Hepa,
since the right transliteration has not yet been determined. This uncertainty does not influ-
ence the meaning of the name, which is perfectly clear, "Servant of the (Hittite) goddess
Hepa (or Heba)."
The Bible mentions iron in the patriarchal period. (Gen.
4:22; Deut. 3:11, etc.) These texts are often taken as anach-
ronistic, because many scholars will not admit any extensive
use of iron before the twelfth century B.c. However, iron`-
tools have been found recent!Lembedded in the masonry of
tly_o_eza_mids of the' 4th dynastY. Iron objects were found in
tombs Of the 6th, I I th, and 18tr-a3riasties in Egypt.' In
Mesopotamia the ruins of Tell Chagar Bazar, Tell Asmar,
and Mari have produced iron implements made in the third
millennium, thus furnishing evidence that iron was pro-
duced in the earliest periods of history. Texts of the time
of Hammurabi (eighteenth century B.c.) and the Amarna
Letters (fourteenth century B.c.) give literary evidence for the
use of iron in the patriarchal and Mosaic age in Mesopotamia
and Egypt.'
The same can be said of the camel. Abraham possessed
camels, according to the Bible (Gen. 24:10), and they were
also found in Egypt during his time (Gen. 12:16), but modern
scholars tell us that "the assumption that camels were used
in Egypt in ancient times" belongs to "the most obvious
errors" of the books containing the passages of Genesis 12:16
and Exodus 9:3.13 It is true that according to our present
evidence the domesticated camel cannot have been widely
used in the third and second millennia B.c. But we have abun-
dant evidence that it was sporadically used throughout the
No single published work can be quoted as containing all evidence for an early
existence of iron objects. A forthcoming study of the writer will present the available evi-
dence, of which the follmVing suinifiary-Cati—be'—giVVE:""Troii—Bea7M—appear in the earliest
predynastic tombs in Egypt. But they are made of meteoric iron fashioned by a cold proc-
ess of hammering. The first objects made of terrestrial iron were found in two 4th dynasty
pyramids at Gizeh,_and in a 6th dynasty tomb at Abydos, all from the third millennium
B.E—The tomb ofTutankhamen contained several iron objects, among them weapons and
tools. Literary evidelice abotirimrious iron objecti is also found in the Amarna Letters
coming from the same period (fourteenth century mc.), which is the time of the conquest
of Canaan by the Israelites. Iron objects of the third millennium were found in the follow-
ing excavations in Mesopotamia: Tell Chagar Bazar, Tell Asmar, and Mari, and literary
evidence about the use of iron comes from texts of the Hammurabi period preceding the
Mosaic age. The first evidence about iron from Asia Minor comes from the thirteenth
century B.c., and from the Palestine-Syria region from the nineteenth century p.c.
(Byblos), and the thirteenth (Qatna). This evidence allows us to declare emphatically that
iron had been known and used long before the Mosaic period, and that the statements made
in the Pentateuch about the early use of iron is in agreement with the facts as they have
recently come to light.
" Robert H. Pfeiffer, Introduction to the Old Testament (New York, 1941), p. 154.
patriarchal period, and before, as a beast of burden in Egypt,
Syria-Palestine, and Mesopotamia."
That the patriarchs were no legendary figures is proved
by their names. The names of Terah, Nahor, Haran, Abra-
ham, Jacob, Joseph, Moses, Pinehas, et cetera," have all been
found in extra-Biblical sources. The names of the earlier pa-
triarchs are mentioned in cuneiform texts of Mesopotamia,
whence these men came, while the names of men connected
with the Exodus movement have been found in Egyptian
records. This does not mean that we have documents men-
tioning the individuals who are so well known to us through
the Bible, but their occurrence in outside texts of this period
reveals to us that their _names were real and commonly used
names and that their bearers fit into the society in which they
lived.
For a long time the Egyptian name Zaphnath-paaneah
(Gen. 41:45), given to Joseph by Pharaoh, was a puzzle. One
of the many recent discoveries made in Egypt brought this
very name to light and has given us one more proof that
the Bible names are not fictitious."
Bible critics claimed emphatically during the nineteenth
century that the Hebrew script had not existed in the time
of Moses. They considered this argument one of the strongest
points of their reasoning that the Pentateuch was written
many centuries later. This view was, of course, refuted long
ago, even before World War I, but more material has come to
1, A forthcoming study of the writer, presented at the meeting of the American
Oriental Society at Boston in April, 1952, will contain the available evidence for an early
existence of the domesticated camel, of which the following summary is given here: First
dynasty tombs at Abydos and Abusir el-Meleq in Egypt brought to light clay figurines of
camels. A rope made of camels' hair was found in a 3d or 4th dynasty context in the Fayum,
and another figurine of a camel came from the 19th dynasty at Rifeh. This evidence shows
that the camel was known as a beast of burden in Egypt during the third and second mil-
lenniums B.C. From Mesopotamia come pictorial representations of the camel in the form
of figurines or on seals from the very earliest historical period of Uruk-Warka, from the
Ur III level at Eshnunna (about 2000 B.c.), and from other places from the middle of
the second millennium B.c. One eighteenth-century figurine of a camel was found at Byblos
in Syria, and a fifteenth-century one at Gezer in Palestine, showing that the camel was in
use throughout the Near East in the patriarchal period.
15 The evidence for the occurrence of patriarchal names in extra-Biblical sources is
spread over many scholarly publications, and the material has not yet been collected. For
some of the patriarchal names see Albright, "Recent Discoveries in Bible Lands," Appendix
to Young's Analytical Concordance to the Bible, pp. 26, 29; and "The Names Shaddai and
Abram,"Yournal of Biblical Literature, 54 (1935), pp. 193.204.
16 Albright, "The Biblical Period," The Yews; Their History, Culture and Religion,
p. 56.
light in recent years which shows that Hebrew writing was
more widespread during the Mosaic period than was thought
possible some years ago. A number of inscriptions originating
from the first half of the second millennium B.C. and written
rn alphabetic script have been found in Palestinian cities;
also numerous alphabetic inscriptions showing that He-
brew alphabetic writing was widely used in the very area
where Moses wrote his book of Genesis and the other books of
the Pentateuch, have been discovered on the SinaLpenia7......
sula." A little tablet discovered three years ago at Ras-Shamra
(Ugarit) in Northern Syria, contained the complete alphabet
in the Canaanite script. This proved that the Hebrew alpha-
bet had existed in the same sequence in the fifteenth century
B.C. as we have it today,isomethin —g—Which no one✓hitherto
Theliev-ed to beiiible." Nothing could better refute the old
theory of the critics chat...writing was not sufficiently lsflawn in
Moses' time to make possible the writing of the Pentateuch
than this discovery.
The Exodus and the Invasion of Canaan
No archaeological evidence has been found that has a
direct bearing on the Exodus. The Egyptians were loath to
admit any defeats and never recorded national catastrophes.
Therefore we can never expect to find any references to the
Exodus in Egyptian documents. Furthermore, the Israelites
naturally left no traces of their forty years' wanderings
through the deserts of Sinai and Transjordan. Therefore we
cannot expect to find much archaeological evidence from this
very important period.
However, the fall of Jericho was an event that left its
marks not only on the minds of the contemporary Canaanites
17 The earliest Semitic inscriptions from Palestine are conveniently collected by David
Diringer, "The Palestinian Inscriptions and the Origin of the Alphabet," journal of the
American Oriental Society, 63 (19431, pp. 24-30; on the Sinai inscriptions see Herbert G.
May, "Moses and the Sinai Inscriptions," The Biblical Archaeologist, 8 (1945), pp. 93-99;
and Albright, "The Early Alphabetic Inscriptions From Sinai and Their Decipherment,"
Bulletin of the American Schools of Oriental Research (henceforth abbreviated to Bulletin),
110 (April, 1948), pp. 6-22.
18 Claude F. A. Schaeffer, "Reprise des recherches archeologiques a Ras Shamra-
Ugarit," Syria, 28 (1951), p. 10, Fig. 4; Albright, "The Origin of the Alphabet and the
Ugaritic ABC Again," Bulletin, 119 (Oct., 1950), pp. 23-24.
but also on the remains of the city itself. From the ruins of
that city come our stronRest proof for the Exodus — and the
conquest of Canaan. Extensive excavations carried out from
1930 to 1936 by Prof. John(Garstang laid bare great parts of
the city walls, which had ben destroyed in Joshua's time by
supernatural causes. Garstang found that the city of Joshua's
time had been surrounded by two walls, which had both
fallen down the slopes of the mound on which Jericho had
been built. He attributed this event to an earthquake, which
proves that the city was not conquered through an attack in
Joshua's time, but fell through divine intervention. He also
found that the city had been so congested that private houses
had been built on top of the city wall. Beams had been laid
across the two walls and houses built on them." In no other
excavated city of Palestine has any evidence been found that
houses were built on top of the city wall. The story of Rahab,
who lowered the spies through a window of her house, men-
tions the fact that "her house was upon the town wall, and
she dwelt upon the wall." (Joshua 2:15.) This fact must
have been something extraordinary to the inspired author,
who had never seen houses built on top of city walls, for
which reason he explained it to his readers, who otherwise
could not have understood how she had been able to let the
spies down through a window, which act placed them at the
same time outside of the locked city walls.
The excavations of Garstang showed, furthermore, that
a tremendous fire had been deliberately kindled and inten-
sified by additional fuel.
"The layer of ashes was so thick and the signs of ,intense heat so
vivid, that it gave the impression of having been contrived, that fuel
had been added to the fire. Amongst the embers were traces of charred
reeds and bits of wood: it is true that such materials were employed
locally to roof the houses, but here was ten times more than was
necessary for that purpose, and traces were equally abundant outside
the house areas as within. It was the same between the city walls,
where in places the pile of burnt matter was as much as five feet high,
19 John Garstang and J. B. E. Garstang, The Story of Jericho (London, 1940),

pp. 133-135.
and the inner face of the main wall still showed clear signs of the
conflagration for several years after it had been exposed. It looks, in
short, as though Jericho was finall burnt after deliberate preparation;
that it was in fact devoted as a holocaust, precisely in the manner
described in the Book of Joshua: - "---".
"'"'Thy-bi:tsnt the city with fire and all that was therein' (vi,21).""
That the people of Jericho were cut off in full activity was
clearly seen from the mass of household objects which were
found in the ruined houses, together with the last meals, all
Charred but unmistakable. "Family provisions of dates, barley,
oats, olives, an onion and peppercorns" were found with some
bread, and "a quantity of,r,Jnbaked -Clotig -F)which had been
laid aside as the leaven for the morrow's/taking." ' All this
shows how unaware of the approach of this great catastrophe
were the population of Jericho, and how true the Bible
story is.
Even though the story of the fall of Jericho has been
wonderfully vindicated by modern excavations, the date of
the fall of the city is still somewhat disputed. The excavators
date it at about 1400 B.c., which, if correct, gives us an extra-
Biblical date for the Exodus and the invasion of Canaan.
Other competent excavators have not accepted this date, but
lowered it as much as one hundred years. In order to clear
up the uncertainty about the date of the fall of Jericho
the Palestine Exploration Fund and the American Schools of
Oriental Research reopened the excavations of Jericho under
the leadership of one of the most competent archaeologists;
Miss Kathleen
,. Kenyon. The first excavation took place last
winter but provided. , , no evidence to settle this very important
problem. The area of excavation brought to light the remains
of earlier cities, but all traces of Joshua's city in that particular
section had been completely wiped out. We still have to
wait for other campaigns to give us the information we are
looking for.
For many years scholars have debated whether the Habiru, .,
who appear in the Amarna tablets as invaders of/ITATriir l '
20 Ibid., p. 140.
21 Ibid., p. 139.
from across the Jordan during the fourteenth century, were
the Hebrews or not. Recent discoveries have strengthened the
equation. A stela found several years ago at Beth-Shan in-
scribed by Ramses II mentions the Habiru as living in the
same sectionOrrar;tirie Where the Hebrews lived during
the period of the judges in the thirteenth century B.c." A
new tablet from the Amarna archive mentions a certain chief
of the Habiru in Palestine without revealing his name,' and
the recently discovered Memphis stela of Amenhotep II
speaks of the Habiru prisoners he made in Palestine' More
and more scholars have recently accepted the thesis that the
Habiru were the Hebrews. Professor Albright gave up his
neutrality a few months ago and stated:
"There is in general such extraordinary resemblance between the
role of the 'Apiru and that of the Hebrews in the earliest biblical sources
that it is scarcely possible to doubt some relation."
If this equation is correct, as I have personally believed
it to be for many years, we have stronger evidence than before
that the Hebrews invaded Palestine during the fourteenth
century, and that the Amarna tablets and other contemporary
documents describe the plight of the Canaanites as they saw it.
This is also illustrated in a fragmentary relief of the tomb
of King Haremhab (reigning about 1349-1319 B.c.), which
had been built when he was still a general, before he became
king. It depicts Canaanites humbly requesting to be ad-
mitted to Egypt. The broken inscription explaining the
pictures states that "foreigners, and others have been put into
their places. . . . destroying them, as well as desolating their
towns." This inscription also tells us that these unfortunate
people had been starving and living like beasts of the deserts
before they reached Egypt, where they tried to get a haven
22 Albright, "The Smaller Beth-shan Stele of Sethos I," Bulletin, 125 (Feb., 1952),
pp. 24-32.
23 The latest translation of this letter by Albright is found in Ancient Near Eastern
Texts, p. 487. See also his remarks on this letter in Bulletin, 125 (Feb., 1952), pp. 31, 32.
" The latest translation of this text is made by John A. Wilson in Ancient Near
Eastern Texts, pp. 245-247.
25 Albright, "The Smaller Beth-shan Stele of Sethos I," Bulletin, 125 (Feb., 1952),
p. 32.
28 See Wilson's translation of this broken inscription in Ancient Near Eastern Texts,
p. 251.
of refuge. The inscription is from the middle of the four-
teenth centry B.c., and seems to refer to the Canaanites, who
had been defeated by Joshua and the Hebrews and driven
from their cities and their country.
The Bible story depicts the Canaanite religion as one of
idolatry and moral degeneration. God had shown much mercy
to the Canaanites for centuries before He finally destroyed
them. But when the measure of His indignation was full, He
charged the Hebrews to show no mercy to those people who
would only corrupt their morals if they should have any deal-
ings with them. Very little was known about the Canaanite
religion outside of the Bible until a few years ago. In 1929
the excavation of Ras Shamra, the ancient Ugarit, began, and
brought to light hundreds of mythological texts written by
Canaanite scribes in the fifteenth century B.C., in an unknown
alphabetic cuneiform script on clay tablets, The script was
deapli-ered. in an incredibly short time, and through these
tablets we have been able to get a clear picture of the Canaan-
ite religion. We know now their gods, beliefs, and religious
rituals. One of their ritual practices consisted in boiling
sacrificial kids in the milk of their mothers,' a practice which
was tlie—reToreProhibited to the Israelites. (Ex. 23:19.) These
texts also give us a clear picture concerning the perverted
morals of the Canaanites. The stories they told about their
gods were extremely immoral. They tell repeatedly how the
od raped his sister Anath, and how she, the goddess,
Blighted inboClAed, unspeakable cruelties, and atrocities."
They reveal that snake worship and human sacrifices were
rife, and that :ritual prostitutions of both sexes were rampant
in the temples. These few remarks may suffice to show how
repelling the religious concepts and practices must have been
at the time when Moses ordered the Israelites to destroy their
Canaanite enemies, and by no means have any dealings with
them. Few discoveries have shed so much light on Biblical
21 Gordon, Ugaritic Literature (Rome, 1949), p. 59.
28 Translations of all mythological texts from Ugarit are contained in Gordon, Ugari-
tic Literature (Rome, 1949). The best discussion of the texts is found in Albright, Archaeol-
ogy and the Religion of Israel (Baltimore, 1946), pp. 84-94.
and Canaanite customs during the middle of the second
millennium B.c. as these texts from ancient Ugarit.
Other discoveries have acquainted us with the Horites, a
nation of which very little was known up to a few years ago.
Today we know that Horites were found throughout Western
Asia in the middle of the second millennium. Numerous
texts have revealed their history, language, and customs,
and elucidated the statements made about them in the
Pentateuch.'
Another discovery is worth mentioning here. An inscribed
statue discovered at the outset of the last war at Alalakh in
northern Syria, which was published only two years ago, has
enabled us to identify now the home of the renegade prophet
Balaam. It describes, furthermore, how the king of this Syrian
town once had been driven from his throne and spent some
years with the Habiru in Palestine before he was allowed to
return to Alalakh." All these discoveries coming from the time
when the Hebrews settled in Canaan are most welcome to the
student of the Old Testament. They lighten up for us the
background of this very important period, and may in due
time allow us to picture clearly the events that took place in
the time of Joshua and the early judges, concerning which the
Bible record is brief.
Although most modern scholars are still inclined to date
the Exodus in the thirteenth century, or to assume that two
Exoduses had occurred (a theory totally unacceptable to fun-
damentalists), one in the fifteenth century B.C. and a second
one in the thirteenth, an increasing number of discoveries
have been made in recent years which support a fifteenth-cen-
tury Exodus. I do not deny that some historical problems con-
nected with an Exodus during the fifteenth century are still
awaiting a solution, but this date satisfies the Biblical chrono-
2a Gordon, "Biblical Customs and the Nuzu Tablets," The Biblical Archaeologist,
3 (1940), pp. 1-12; E. A. Speiser, "Ethnic Movements in the Near East in the Second
Millennium B.C.," Annual of the American Schools of Oriental Research (New Haven,
1933), vol. 13, pp. 13-54.
a° Albright, "Some Important Recent Discoveries: Alphabetic Origins and the
Idrimi Statue," Bulletin, 118 (April, 1950), pp. 14-20.
logical statements as well as all those made in Ellen G. White's
writings.'
The Kingdoms of Judah and Israel
Solomon is described in the Bible as a wise man, a great
builder, and a trader of international fame. The numerous
destructions of Jerusalem and the inaccessibility of the Tem-
ple area to excavators have provided us with little evi-
dence of the tremendous building activities in his capital.
In Megiddo, however, the remains of the Solomonic level
brought to light greats providing room for five hundred
horses, with the official residences of the governor and the
commander of the chariotry of Solomon in that section of
the country.' Megiddo is one of the cities mentioned in the
Bible in connection with Solomon's extensive building activi-
ties to provide fortified cities for his chariotry. (1 Kings 9:15;
10:26; 2 Chron. 1:14.)
The Bible tells us also that Solomon built his ships at.,
Ezion-geber, from where they were sent out to bring in the
wealth ofo_phiy, with which country he had active trading
connections. (1 Kings 9:26; 2 Chron. 8:17.) It states further-
more that gold, silver, and bronze were more plentiful during
his reign than ever before or later. (2 Chron. 9:13, 14, 27;
4:17, 18; 1 Kings 7:46, 47.) The explorations of Nelson Glueck
made in Edom before the last war, discovered Solomon's
cqpper rnine—sand a great copper production center at Ezion-
geber at the northeastern head of the Red Sea. In excavating
this town a large number of extraordinarily large smelters,
with modern-looking flues, were discovered. It was found that
a great part of Solomon's wealth came through the production
of copper implements, tools and weapons that he apparently
used in trading with the neighboring nations. All these objects
sr Mrs. E. G. White states that "for fifteen long centuries, the Passover lamb had
been slain" when Christ died as the "Lami—Of -Cod" (GC-399), and that the work of
inspired revelation continued for "sixteen hundred years," from Moses the historian to
John the revelator (GC v). Other statements perfectly fitting into this chronological scheme
are found in: PP 204, 514, 627, 628, 703; PK 229, 230; GC 23.
82 P. L. 0. Guy, New Light From Armageddon (Oriental Institute Communications
No. 9, Chicago, 1931), pp. 37 ff.
were fabricated in this great industrial center, in Solomon's
Pittsburgh, as Ezion-geber was called by Nelson Glueck."
Shortly after Solomon's death King Shishak of Egypt in-
vaded Palestine and carried away from Jerusalem much of
the treasure which Solomon had accumulated. (1 Kings 14:
25, 26.) The list of Palestinian cities Shishak claimed to have
conquered, and which he had inscribed on the temple walls
of Karnak in Egypt, had been known for many years, but only
a IM-Teirs ago a fragment was found of a stela which King
Shishak had erected at, Megiddo ' , in the country of the in-
.—
vasion itself.'
Professor P. Montet, excavating the ancient city of Tanis
in Egypt, discovered at the beginning of the last war some
royal tombs of the same dynasty to which King Shishak be-
longed. Among them was the tomb of King Shishak II, the
grandson of the invader of Palestine. Some of the gold orna-
ments which were found in that tomb and of which the in-
scriptions state that they had been given to the deceased by
his grandfather Shishak I, may have actually been made of
the gold that was taken from Jerusalem.' It is the hope of all
Egyptologists and students of the Bible that the tomb of King
Shishak I may be found also, because the possibility exists
that i t will contain objects that he brought back from Jeru-
salem and information concerning his military campaign,
which is described in great brevity in the Bible. (1 Kings
14:25, 26.)
The American excavations of Samaria uncovered the ruins
of Omri's and Ahab's palaces, storehouses, and city walls. For
a long time it was not known how one was to understand the
text that Ahab had built an ivory house. (1 Kings 22:39.) It
could hardly be imagined that ivory had been so plentiful as
to be used as building material for a palace. Some commen-
33 The excavations of Ezion-geber have been published only in preliminary form by

Nelson Glueck in The Biblical Archaeologist, 1 (1938), pp. 13-16; 2 (1939), pp. 37-41; 3
(1940), pp. 51-55, and in the Bulletin, 71 (Oct., 19'38), pp. 13-16; 72 (Dec., 1938),
pp. 2-13; 75 (Oct., 1939), pp. 8-21; 79 (Oct., 1940), pp. 2-18.
34 Clarence S. Fisher, The Excavation of Armageddon (Oriental Institute Communica-
tions No. 4, Chicago, 1929), pp. /2, 13.
35 Pierre Montet, "La necropole des rois tanites," Kemi, 9 (1942), pp. 1-96.
tators thought that Ahab's palace had been painted an ivory
color, which had given rise to the name "ivory palace"; others
thought that it had been decorated with pieces of ivory. This
last suggestion has proved to be correct. Numerous beautiful
jvory plates were found in the debris of Ahab's palace. They
show us the high artistic craftsmanshiP Of Ahab's time, and
that his furniture and walls had been overlaid with carved
ivory paryls, which were also painted in bright colors, as the
fragments clearly show.' They are the remnants of the spoil
the Assyrians took when they conquered Samaria in 722 B.c.
In cutting down the ivory panels from that palace they left
the broken pieces behind in the buildings they burned down.
These ivory fragments, preserved by the debris of the ancient
palace until they were brought to light again in our days,
are now mute witnesses for the veracity of another text of
Scripture. Various other ivory panels have been found in an
Assyrian palace at Nimrud, the ancient Calah, one of the royal
Assyrian residence cities. They are very similar in design to
those found in Samaria, and either came from that same palace
or were carved after the design that the Assyrians had seen in
Samaria'
From Ahab's storehouse came almost one hundred in-
scribed_pots herds. They present tax notes concerning the
receipt of oil and wine by the royal treasury. These unpre-
tentious documents are nevertheless of great value in ac-
quainting us with the vocabulary, orthography, and script of
the Hebrew language in the ninth century B.C. The personal
names also reveal the religious mixture existing in Ahab's
time, because there were just as many people whose names
were connected with Baal as there were people whose names
were connected with Jehovah.' Among them we find such
well-known names as Abibaal, Baalzamar, Baalazakar, Baal-
meoni, Meribaal, and Baala, to give a few examples of names
36 J. W. Crowfoot and Grace M. Crowfoot, EarlyLloories From Samaria j_London,

1938), xv and 62 pp., 25 plates.
37 R. D. Barnett, "The Nimrod Ivories and the Art of the Phoenicians," Iraq, 2
(1935), pp. 179-210.
88 J. W. Jack, Samaria in Ahab's Time (Edinburgh, 1929), pp. 37-64, 98-101, 145.
6
that were connected with Baal. Names containing the divine
name Jehovah were, Jedaiah, Jehoiadah, Shemariah, and
others.
These personal names are an indication of the religious
conditions prevailing in Ahab's time, when Elijah fought so
vigorously against the worship of Baal, but they also show
the truth of the divine statement made to Elijah that many
had not bowed their knees to Baal (1 Kings 19:18), a fact
Elijah had not realized before, thinking that he was the only
one left of the true worshipers of God. The Samarian ostraca
however show us that there were still just as many parents
who gave to their children names connected with Jehovah as
there were parents who gave to their children Baal names.
One name of the Samarian ostraca, Egeliau, also connected
with Jehovah, is of special interest because of its meaning,
"Jehovah is a calf." Jeroboam I had set up two calves in Bethel
and Dan, where Jehovah was worshiped as were the idol gods
of Israel's pagan neighbors. This became known as " Jero-
boam's sin" (1 Kings 12:18-30; 15:34, et cetera), and was one
of the main reasons for the downfall of the northern kingdom.
Although the golden calves have disappeared long ago, the
name of a lowly citizen of Ahab's time bears witness to the
fact that the people in his time considered Jehovah to be a
calf, as the images of Bethel and Dan taught them.
Documents concerning the fall of Samaria have been
known for a long time. The Assyrian king Sargon II claimed
in his inscriptions, with which we have teen familiar for
many years, that he took the city of Samaria at the beginning
of his reign and carried away 27,290 captives, besides 50
chariots." For a long time it was believed that he must have
been the conqueror of Samaria, although the Bible states that
Shalmaneser, Sargon's predecessor, was the king who besieged
the capital of the northern kingdom. More recent evidence
shows that Sargon attributed to himself something that really
his predecessor had accomplished. Of Shalmaneser, the con-
' Ancient Near Eastern Texts, pp. 284-286.

RECENT DISCOVERIES CONFIRM THE BIBLE 8g
queror of Samaria, all inscriptions have vanished. They were
probably willfully destroyed by the usurper Sargon, who fol-
lowed him on the throne. During the first seven years of his
reign he did not claim to have been the conqueror of Samaria,
but suddenly, in his eighth year, he started to tell in his
inscriptions that he had conquered that city."
The Bible tells us that after the fall of Samaria the Israel-
ites were transplanted into different parts of the Assyrian
Empire, to Halah, Habor, by the river of Gozan, and in the
cities of the Medes. (2 Kings 17:6.) This is the last report
we have of them. After they were led into exile the Israelites
vanished from history. Some may later have joined the Jews
who were carried into the Babylonian captivity, and either
returned with them to Palestine under Cyrus or remained in
Babylon, where a strong Jewish diaspora was developed. The
great majority of the Israelites, being idolatrotts and hardly
different from other pagans, may have lost their individuality
and been absorbed by the people among whom they were
settled. Only a few texts that mention some of these captive
Israelites have been found in Mesopotamia. One text coming
from Tell Halaf, the ancient Gozan, mentioned in 2 Kings
17:6, records the transfer of an Israelite slaye girt by_themanie
of DinahiOther men mentioned in that same text are a certain
Ishmael and a slave by the name of Hoshea.41 One of the
Assyrian royal letters found in the capital of Nineveh deals
with affairs at Gozan, mentioning two officials with Hebrew
names and a certain "Halbishu of the city of Samaria." A
number of other texts come from the Chabur region, also
mentioned in 2 Kings 17:6 (under the name Habor), which
contain a number of Israelite names.' These are the only
traces we can find of the defeated citizens of the northern
kingdom. From that time on they simply disappear, and are
not traceable any more by the historian. Everything that is
4° Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings (Chicago, 1951),
pp. 122-128.
41 Johannes Friedrich, et al., Die Inschriften vom Tell Halaf, Archiv fiir Orientfor-
schung, Beiheft 6 (Berlin, 1940), pp. 61, 62.
42 May, "The Ten Lost Tribes," The Biblical Archaeologist, 6 (1943), pp. 55-60.
said contrary to this fact by the advocates of the Anglo-
Israelite movement, which finds the descendants of the "Ten
Lost Tribes" among the present population of the British
Isles, is historically unfounded and complete nonsense.
The last years of the Assyrian Empire were shrouded in
mystery. With Ashurbanipal (668-639? B.c.) our Assyrian
sources stop. Many of our history books give us the date 606
B.C. as the year of the fall of Nineveh. It was only in 1923 that
a tablet found among the treasures of the British Museum
revealed that this date was wrong. This tablet, published by
C. J. Gadd, contains an account of the military campaigns
that Nabopolassar of Babylon and Cyaxares of Media con-
ducted against Assyria during the years 616-609 B.c. They
conquered one city after another and destroyed the Assyrian
Empire. This tablet clearly shows that Nineveh was destroyed
in the year 612 B.C., and that the Assyrian Empire was divided
between the two conquering powers during that year." The
whole complicated history of Egypt, Babylon, and Judah
during this period, for which the Bible is our main source,
has been clarified immensely by this one historical text. A
number of problems were solved in this way, and there is
hardly any period of Old Testament history that we recon-
struct with so much certainty and accuracy as the period of
Nabopolassar, Nebuchadnezzar, and their Jewish contem-
poraries from Josiah to Zedekiah.
Astronomical and other texts written on cuneiform tablets
have fixed the regnal years of Nebuchadnezzar so clearly that
the synchronisms given in the Bible between his reign and the
rule of his Jewish contemporaries allows us to date the begin-
ning of Daniel's captivity (Dan. 1:1) with absolute certainty
in the ear 605 B.c.' In the same way Jehoiachin's captivity is
dated at 597 B.c., and the fall of Jerusalem in July, 586 B.c.
Since these dates can be fixed astronomically, there is not the
least doubt about their accuracy, although many scholars are
reluctant to accept them and change from the previously
4' C. J. Gadd, The Fall of Nineveh (London, 1923); the latest translation of this text
is made by A. L. Oppenheim in Ancient Near Eastern Texts, pp. 303-305.
accepted date 598 B.C. for the captivity of Jehoiachin and 587
B.c. for the fall of Jerusalem.
The Exile
In recent years critical scholars have paid much attention
to the books that were written during and immediately after
the Exile, i.e,,, Ezekiel, Ezra, and Nehemiah. These books were
seriously attacked and considered to stand almost on the same
level of unreliability as the books of Daniel and Esther, which
had been considered to be unhistorical and fictitious for a
long time.
When G. Holscher wrote his book on Ezekiel in 1924 he
said that the knife of criticism had been put to almost all
prophetic books, only Ezekiel had remained untouched, and
that it was high time that someone attacked Ezekiel." The
most revolutionary theory in regard to Ezekiel was advocated
by Prof. C. C. Torrey, of Yale University, who declared it to
be a late fiction and historically very unreliable." In the same
way he had previously treated the books of Ezra and Nehe-
miah. He and his followers even went so far as to doubt the
historicity of the fall of Jerusalem to Nebuchadnezzar. When
the destruction of Jerusalem was questioned, the Babylonian
captivity was doubted, and eventually also the return under
Cyrus. The discoveries of recent years have made all these
critical views untenable and have supported the Bible records
in a remarkable way.
The excavations of Lachish, Debir, and other Judean
towns show that these cities had been thoroughly destroyed
in the time of Nebuchadnezzar, and that not one case is
known in which a town of Judah was continuously occupied
through the exilic period." Seals inscribed with the name of
King Jehoiachin found in Debir and Beth-shemesh prove the
"G. Holscher, Hesekiel, Der Dichter and dos Buch, Beihefte zur Zeitschrift der
Alttestamentlichen Wissenschaft, vol. 39 (Giessen, 1924), p. 1.
45 C. C. Torrey, Pseudo-Ezekiel and the Original Prophecy (New Haven, 1930),
pp. 17, 18, 59-61.
48 Albright, The Archaeology of Palestine (Penguin Books, 1949), pp. 141, 142,
existence of this ephemeral king." Furthermore, a number
of tablets had been found in the ruins of Nebuchadnezzar's
palace at Babylon, which were deciphered just before the last
war. Prof. Ernst F. Weidner found them to be records of
provisions handed out by the imperial storehouse to foreign
employees and to exiled royalties of Nebuchadnezzar. Among
them Jehoiachin, king of Judah, his five sons, and their Jewish
tutor appear as recipients of oil and wine.' This proves that
Jehoiachin was a ,captive in Babylon during the time when
these tablets were written (592 B.C. and later), a fact that had
been doubted very much by a number of critical scholars.
Albright, referring to the various discoveries which prove
that the events connected with the Exile as recorded by the
books of Chronicles and Ezekiel are correct, says that—
"every pertinent recent find has increased the evidence both for the
early date of the Book of Chronicles (about 400 B.C. or a little later)
and for the care with which the Chronicler excerpted and compiled
from older books, documents and oral traditions which were at his
disposal. . . . The new documentation brings other confirmations of
the authenticity of the Book of Ezekiel." "
Palestine, which has never favored us with many ancient
inscriptions, brought to light twenty-one letters written on
potsherds (broken pieces of pottery). They are the dispatches
Of an army commander who fought against Nebuchadnezzar's
army in the last days of Judah's existence as a kingdom.' One
of these letters contains the message that the writer and his
soldiers were still watching the signals of Lachish although
they could no longer see those of Azekah.' This letter was
written during those tragic days of which Jeremiah spoke in
chapter 34, verse 7, "When the king of Babylon's army fought
against Jerusalem, and against all the cities of Judah that were
left, against Lachish, and against Azekah: for these defenced
cities remained of the cities of Judah."
" Albright, "The Seal of Eliakim and the Latest Preexilic History of Judah. With
Some Observations on Ezekiel," :Journal of Biblical Literature, 51 (1932), pp. 77-106.
48 Albright, "King Joiachin in Exile," The Biblical Archaeologist, 5 (1942), pp. 49-55.
4 " Ibid., pp. 53-54.
Harry Torczyner et al., Lachish 1, 'The Lachish Letters (London, 1938), 223 pp.
Lachish Ostracon IV. Latest translation of this text is made by Albright in Ancient
Near Eastern Texts, p. 322,
The same letters also refer to a prophet who seems to
have been well known, because he is simply called "the
prophet" without his name's being given." A number of
scholars think that Jeremiah is referred to, especially since
the army commander who wrote the letters leaves the impres-
sion in his dispatches that he was a faithful servant of Jehovah.
An interesting parallel to Jeremiah 38:4 is also found in
one of these letters which speak of the princes almost in the
same way as the princes spoke of Jeremiah according to the
Bible. The princes accused Jeremiah of weakening "the hands
of the men of war that remain in this city, and the hands of
all the people, in speaking such words unto them," when
Jeremiah advised them to surrender to the Babylonians and
stop the useless resistance. In this letter, written on a piece of
pottery, the army commander wrote to his superior officer
concerning a letter sent by the princes: " 'Pray, read them!'
And behold the words of the pr[incesi are not good, (but)
to weaken our hands [and to slacken the hands of the m[en]
who are informed about them."'
These Lachish letters have given us much information
concerning the language and script of Jeremiah's time. The
similarity of the Hebrew language used in these letters is so
close to the language found in the books of Kings, Jeremiah,
and of other contemporaries, that there can be no question
that we have in these books the actual writings of their
authors, and that no changes have been made in their writings.
Furthermore, these twenty-one letters contain many per-
sonal names of men who lived in the last few months of
Judah's existence. The great majority of these names are
connected with the name of Jehovah, just as the last part
of Jerema's name is an abbreviation of the divine name
Jehovah. They show clearly the influence of Josiah's reform.
Idolatry had been stamped out, and all pagan gods had been
removed from the country. These letters written some forty
years after Josiah's reform clearly reflect the great change
sa Lachish Ostracon III, ibid.
53 Lachish Ostracon VI, ibid.
that had come over Judah in a religious way. They stand in
a marked contrast to the documents that come from Samaria
of Ahab's time, showing that there were just as many names
connected with Baal as names connected with Jehovah. On
the other hand, not one of the names found in the Lachish
letters contained the name of a foreign deity. Only the names
of Judah's true God, Elohim and Jehovah, are found in these
documents.'
From the same period comes an Aramaic letter written on
a sheet of papyrus that was found a few years ago in Egypt.
The letter was written by King Adon of Ascalon (?) and was
addressed to Pharaoh Hophra of Egypt, the same king who
unsuccessfully tried to come to the help of besieged Jerusalem.
(Jer. 37:5.) In this letter King Adon told the Pharaoh that
the Babylonian army was marching along the coast of Pales-
tine toward the south, and that it had advanced as far as
Aphek. He requested immediate help from Egypt in order
to resist.'
The pathetic plea of a Palestinian ruler, who, like King
Zedekiah, had listened to the false inducements of Egypt and
rebelled against the Babylonian overlord, helps us to under-
stand the terrible disappointment the people of Jeremiah's
time must have felt when all their hopes were shattered with
the inactivity of the Egyptian army or the little or insufficient
help it gave them in their fight against the Babylonians. This
letter demonstrates how truly Jeremiah's prophecies were
being fulfilled by which he had exhorted the nations sur-
rounding Judah to serve Nebuchadnezzar faithfully, and
warned them of the terrible consequences if they rebelled
against him. (Jer. 27:2-11.)
Furthermore, this document is an early example of a
diplomatic letter written in Aramaic, which came as a great
surprise to the scholarly world. No one had thought that a
Philistine king of the late seventh century B.c. would have
54 Torczyner. op. cit., pp. 28-30, 198, 214, 215.
53 11. L. Ginsberg, "An Aramaic Contemporary of the Lachish Letters," Bulletin.
111 (Oct., 1948), pp. 24-27; John Bright, "A New Letter in Aramaic, Written to a
Pharaoh of Egypt," The Biblical Archaeologist, 12 (1949), pp. 46-52.
used the Aramaic language in addressing an Egyptian king.
Inasmuch as this letter comes from the same period in which
the Aramaic chapters of the, book of Daniel were written, the
letter is of great importance to the student of the Bible.
There was a time when the books of Daniel and Ezra were
vehemently attacked as being late and fictitious productions,
because of the Aramaic parts and documents inserted. Today
no one knowing the facts can consistently use the Aramaic
argument any more to support a later date for these books.
The many Aramaic documents of the fifth century found in
different parts of Egypt have furnished us with an abundance
of material with which we can refute the claims of these
critical scholars.'
The rediscovery of Belshazzar. forms another glorious
chapter in the history of Bible archaeology. Belshazzar was
known only from the fifth chapter of the book of Daniel. He
was never mentioned by a Greek author, or in any extra-
Biblical source of the pre-Christian period, with the excep-
tion of the apocryphal book of Baruch, which is based on
Daniel. Fundamentalist commentators who defended the
book of Daniel a century ago had a hard time to explain the
identity of this Belshazzar of Daniel 5. Some thought he was
Nabonidus, others that it was another name for Nebuchad-
nezzar's son Evil-Merodach. When the Babylonian cuneiform
texts of the last years of the Babylonian Empire became
known, the long-lost name of Belshazzar as crown prince of
the last king of Babylon came to lights But it was only when
Prof. R. P. Dougherty collected the numerous texts which
mention Belshazzar and Nabonidus that the real function of
this man became known. Dougherty's book Nabonidus and
Belshazzar, published in 1929, contains a wealth of useful
material which supports the historical parts of Daniel. He
showed that Nabonidus in his third re_gial year had trans-
ferred the kingship to his son Belshazzar he himself
left for Tema in Arabia, where he spent many years of his
° See the writer's articles, "The Aramaic Problem of the Book of Daniel," The Min-
istry, 23 (May, June, July, 1950), Nos. 5-7.
life, and that Belshazzar had exercised the kingship over the
Babylonian Empire during the last years of its existence. His
investigations led Dougherty to the conclusion that the fifth
chapter of Daniel is next to the actual cuneiform tablets the
most accurate source of our knowledge of the last days of
Babylon.'
Prof. R. H. Pfeiffer, who does not believe that the book
of Daniel was written in the sixth century B.c., but who
declares it to be a product of the Maccabean era, is puzzled.
He cannot understand how an accurate information about
Belshazzar came into the book of Daniel at a time when this
king had been completely forgotten in the ancient world, so
that none of the Greek authors mention him. Therefore he
makes the following statement:
"We shall presumably never know how our author learned . . . that
Belshazzar, mentioned only in Babylonian records, in Daniel, and in
Bar. 1:11, which is based on Daniel, was functioning as king when
Cyrus took Babylon in 538.'8
For us who believe that the book of Daniel was written
in the sixth century B.c., there is no problem, but a scholar
who does not want to give up his critical attitude cannot
understand how a man of the Maccabean age could be so
accurately informed about the historical events that took
place three hundred years earlier, when no reliable source
material of that period existed any more.
With all other historians we are still unable to prove the
existence of Darius the Mede (Dan. 5:31; 6:1 IT.; 9:1; 1 1 : 1)
from contemporary records, or to ascertain from extra-Bibli-
cal sources of teat time the role he played in the days after
Babylon's fall. However, since so many obscure and seem-
ingly unhistorical details of the book of Daniel have recently
been elucidated and proved to be correct, there is no doubt
in my mind that we can trust this book completely and shun
any doubts regarding its historical veracity. The unsolved
51 Raymond P. Dougherty, Nabonidus and Belshazzar (New Haven, 1929), pp. 199, 200.
58 Pfeiffer, Introduction to the Old Testament (New York, 1941), pp. 758, 759.
problem in connection with Darius the Mede does not disturb
me in the least. A few decades ago our spiritual forebears had
the same difficulty with regard to Belshazzar, which problem
has now been solved in a wonderful way. New discoveries may
at any time throw light on this remaining problem of the
book of Daniel.
The Postexilic Period
Most of the problems connected with the postexilic period
are of a minor nature, and so are the archaeological discoveries
shedding light on the period of Judah's return from exile and
its restoration. The following discoveries may seem to be
insignificant in themselves, but each one of them has broken
down arguments used by critical scholars against the authen-
ticity of the Scriptures, and has supported seemingly anachro-
nistic or fictitious statements of the Bible.
The use of the cl ., A2 as a monetary unit in the time of
Cyrus as stated in rz-Ta 2:69 was always difficult to explain.
Historians had told us that this word "dram" could not refer
to anything except the Dareikos, a gold coin that was intro-
duced by Darius I. If this explanation of the "drams" of
Ezra 2:69 were correct, we would have to assume that the
author of the book of Ezra was badly informed about the time
of Cyrus, and made the Jews use a monetary system that
actually did not exist yet. This problem, which seems small
to some, was serious in the eyes of those who believed that
the book of Ezra records actual facts and not fictitious stories.
The difficulty has been solved in recent years. In 1931 W. F.
Albright and 0. R. Sellers excavated the ancient city of
Beth-zur in Palestine, and found that Greek silver coins, the
so-calledLisAttic drachma, had been used in Palestine during
the early eisTan-PeTiOd," a fact which no one would have
held possible before this discovery. Once more a small detail
of the Scripture narrative was proved to be correct.
There have been very few scholars who were willing to
59 Albright, The Archaeology of Palestine and the Bible (3d ed.; New York, 1935),
p. 227.
attach any historical value to the book of Esther. Even many
fundamentalists were not so sure that this book recorded
actual historical facts. It is still not possible to prove the
historicity of the story of Esther, but it is a fact that the
excavations of Susa (Biblical Shushan) have shown that the
writer of Esther must have been very well acquainted with the
palace of Susa itself, as well as with the Persian court customs
and regulations, since the conditions reflected in Esther agree
with the results of recent archaeological investigations in a
remarkable way. Some scholars have been much impressed
by this fact and admit that only someone who was intimately,
acquainted with the royal palace could have written the story
in such an accurate setting.'
The story implies, furthermore, that the Jews living
during the latter part of the reign of Xerxes I received favor-
able treatment from the Persians. This conclusion gained
from the book of Esther is supported by a business archive
found in Nippur by the University of Pennsylvania expedi- -
don many years ago. The great business house of , Murashu &
Sons at Nippur was a concern of bankers, real estate agents,
brokers, and traders. Their extensive business archive of many
thousands of documents covering the time of Artaxerxes I
and Dirius II has been preserved. These business documents
contain numerous names of Jews who had been connected
with this famous house of lower Mesopotamia. We find these
ews as moneylenders of considerable amounts, as landlords
of grelFeilates, as businessmen dealing with commodities
running into great sums of money, and as tax collectors and
governors of districts.' These documents show clearly that
the Jews in the time of Artaxerxes had become rich and had
gained much favor with the Persians, implying that some-
thing had happened previously that had procured them this
favored position in the country of their former exile. They
explain at the same time why Ezra found among the Jews who
60 Hermann Gunkel, "Estherbuch," Die Religion in Geschichte and Gegenwart, vol.
2, col. 381.
61 Rudolf Kittel, Geschichte des Volkes Israel (Stuttgart, 1929), vol. 3, pp. 518, 519;
E. Ebeling, Aus dem Leben der jiidischen Exulanten in Babylon (Berlin, 1914).
were still living in Mesopotamia little enthusiasm to return
to their old but ruined homeland. In this way the story of
Esther is indirectly shown to be correct.
The most important support for the historicity of the
book of Esther, however, came through the recent discovery
of a cuneiform tablet in the Berlin Museum.: Prof. A. Ungnad,
working on the tablets of the Berlin Museum during the last
war, found a text mentioning a certain man by the name of
arduka the Babylonian aansliteratiqu forMordecai, as one
o the high state officials in Shushan duringeil= reign of
Xerxes. TITS- title, sipir, indicates that he was an influential
counselor. Professor Albright, who brought this discovery to
my attention in 1948, said at that time that he had never
believed in the historicity of the book of Esther, but this
discovery convinced him that a historical kernel must underlie
the story-of this book." If the story were fictitious, how could
we find a man in an influentialr,position bearing the same
‘....umgthe Bible gives Mordecai, in the same city Shushan,
and at the Iipt time in which he should have lived according
to the Bible.
There is no evidence from the Bible record, nor from
outside sources, that any other Jew than the one individual
mentioned in the book of Esther was known by the name of
Mordecai in the time of Xerxes (486-465 B.c.). When this
man had become "great among the Jews, and accepted of the
multitude of his brethren" in the Persian Empire (Esther
10:3), his name became a household word in Jewish circles,
and many parents gave their children the name Mordecai.
The documents of the business house Murashu & Sons, of
Artaxerxes I's time (465-424 B.c.) contain sixty-one personal
names of Jews. It is extremely interesting to see that although
sixty of the sixty-one names refer only to one individual each,
six different Jews had the name Mordecai' All of them
62 See the writer's article "Important Archaeological Discoveries," The Ministry, 21

(Nov., 1948), No. 11, p. 8.
62 H. V. Hilprecht and A. T. Clay, Business Documents of _cf1245r
Mi its nr...
Sons of Ni¢¢ur
The Babylonian Expedition of the University of Pennsylvania, unei s, vol.
(Philadelphia, 1898), pp. 47-74.
apparently had been born shortly after the events recorded
in the book of Esther had taken place. A little later the name
fell into disuse again, as is seen from the fact that among the
forty-six names of Jews mentioned in the documents of the
same firm from the time of Darius II (424-405 B.c.) the name
Mordecai does not appear." Many more conclusions can be
drawn from these business documents, but the few observa-
tions given here should suffice to show how much direct and
indirect evidence we have for one of the most hotly contested
books of the Bible.
From the first two chapters of Nehemiah we are led to
conclude that the Jews used their own calendation. Although
accepting the Babylonian month names, they retained their
own civil year, which began in the fall, and did not adopt the
Babylonian civil year, which began in the spring. From
Nehemiah 1:1 and 2:1 we learn that according to the Jewish
reckoning the month of Kislev preceded the month of Nisan
in a given regnal year of a Persian king.
Before the cuneiform sources had revealed to us the true
calendation of the Babylonian and Persian kings, scholars
depended on Ptolemy's canon in order to arrive at exact dates
for these kings. Taking the canon of Ptolemy and the state-
ments of Nehemiah 1 and 2 together, scholars came to the
conclusion that the events described in Ezra 7 during Arta-
xerxes I's seventh year took place in 457 B.C.a.' One hundred
years ago no one challenged this date. However, the situation
has changed since the ancient records revealed the Persian
system of computing the regnal years of their rulers. Since,
it has been found that the first year of Artaxerxes began in
the spring of 464 and ended in the spring of 463, and his
seventh year began in the spring of 458 and ended in the
spring of 457 s.c., the events described in Ezra 7 have been
° Clay, Business Documents of Murashu Sons of Nippur, Babylonian Expedition,

Cuneiform Texts, vol. 10 (Philadelphia, 1904), pp. 37-72; Business Documents of Murashu
Sons of Nippur, University of Pennsylvania Publications of the Babylonian Section, vol. 2,
No. 1 (Philadelphia, 1912), pp. 9-44.
"Statements made by Hales (1830) Pusey (1868), Leathes (1880), and Goode (1891)
to fie effect that the events described in Ezra 7 have to be dated into the year 457 Lc. are
quoted in Source Book for Bible Students (Washington, 1922), pp. 39, 554-556.
put in the year 458 by most scholars who have written on this
subject in recent years." We have been practically the only
ones who still hold tenaciously to 457, B.C. as the year in which
the decree of Artaxerxes I went into effect, basing our argu-
ment mainly NeffeinTaVs statements (Neh. 1:1; 2:1), which
show that the Jewish reckoning differed from the Persian
system.
To reconstruct the Jewish calendar as used during the
fifth century has been a difficult task. Fortunately, a great
number of Zraniaic papyri were found on the Nile island of
Elephantine _in_upper Egypt, more than forty years ago."
These papyri, all written in a Jewish colony during the fifth
century, give us much information concerning the religious
and civil conditions under which the Jews lived. They fur-
thermore prove that the similar documents interspersed into
the books of Ezra and Esther were not fictitious but authentic
records. A number of papyri are dated, and some bear double
dates, the officialEgyptian date and the Aramaic one used
by the Jews. By making the double dates agree with each
other, a number of scholars have worked on the dates given
without being able to solve all the difficulties that arose. Many
of them believe that the Jews applied the Babylonian calen-
dation, but cannot explain why so many of the dates do not
agree with the Babylonian dates.'
It is to the incontestable merit of Dr. Lynn H. Wood that
he has attempted to bring agreement in these double-dated
papyri by assuming that the Jews in Elephantine followed
their system of calendation just as Nehemiah did, al-
though it was not in harmony with the Babylonian calendar,
6" George Rawlinstin Ezra (Pulpit Commentary), p. 101; L. W. Batten "Ezra," in
Hastings' Dictionary of the Bible (New York, 1908), vol. 1, p. 820; Julian Morgenstern,
book review of Parker-Dubberstein's Babylonian Chronology (Chicago, 1942), journal of
Near Eastern Studies, 2 (1943), p. 130; A. T. Olmstead, History of the Persian Empire
(Chicago, 1948), p. 306. However, those scholars who believe that Ezra came to Palestine
after Nehemiah, and who identify the Artaxerxes of Ezra 7 with Artaxerxes II (404-359 Lc.),
date the events described in Ezra 7 in the year 398 s.c. See Emil G. Kraeling, "New
Light on the Elephantine Colony," The Biblical Archaeologist, 15 (1952), p. 66.
6, A. Cowley, Aramaic Papyri of the Fifth Century B.C. (Oxford, 1923), xxxii and
319 pages.
6, The latest studies of the dates were made by M. Sprengling, "Chronological Notes
From the Aramaic Papyri," American journal of Semitic Languages and Literatures, 27
(April, 1911), pp. 233-266; Richard A. Parker, "Persian and Egyptian Chronology," ibid.,
58 (July, 1941), pp. 285-301.
96 0 UR FII?M FOUNDATION
which the Persians had adopted. In this way almost perfect
agreement can be achieved, and the evidence points in the
direction that we are correct in maintaining that thedews
counted the — seventh regnal year of Artaxerxes I from the fall
of 458 to the fall of 4572.sjand not from the spring to the
spring.
The material available so far was, however, not precise
enough to prove that the Jews actually began their calendar
year with the fall during the fifth century, since all dates of
the Elephantine papyri were from a part of the year when
both possibilities would work, i.e., the spring-to-spring and
fall-to-fall calendation. Recently another fourteen papyri from
the same Jewish colony were discovered. They are now in the
Brooklyn Museum and will be published in a few months.
Eleven of them bear double dates, an one gives us the long-k'
sought proof that thsisws of Elephantine began their civil
calendar with the(fa7s and counteclithe regnal years of
a ersian king according to their t5wn fall;t9-fall calendar."'
An expression of gratitude is due to Prof. Emil G. Kraeling
and Mr. John D. Cooney, of the Brooklyn Museum, who per-
mitted me to announce this discovery prior to the publication
of the texts themselves.
This discovery virtually gives us the evidence that we are
correct in dating the events described in Ezra 7 as having
taken place in 457 B.C. If Nehemiah counted the regnal years
of a Persian king according to a fall-to-fall calendation, and
the Jews did thesame in Egypt, it is only reasonable to assume
that Ezra followed the same system.
Other recent discoveries have made us better acquainted
with the three great enemies of Nehemiah who frustrated his
work so much: Sanballat of Samaria, Tobiah of Ammon, and
60 Since the newly discovered papyri have not been published, and the writer has had
only confidential knowledge of their dates, nothing more can be revealed about these
extremely important documents than what is said in the text. A forthcoming article entitled
"The Fifth Century Jewish Calendar at Elephantine," written jointly by L. H. Wood and
the present writer, will appear in the journal of Near Eastern Studies. A detailed presenta-
tion of the available evidence for the statements made in the-Teat above will be made there.
Since the information given above was written, Prof. Emil G. Kraeling has published a
popular account of the newly discovered papyri, in which he endorses and uses the dates
as worked out for him by Dr. Wood and the writer. See Emil G. Kraeling, "New Light on
the Elephantine Colony," The Biblical Archaeologist, 15 (1952), pp. 50-67.
Geshem the Arabian. (Neli. 2:19.) All three of them are
mentioned in different ancient documents.,Sanl*t appears ti
in one of the Aramaic papyri from Elephantine as governor

of the Persian province of Samatia,
. in the time of Darius II."
,
This explains why- he was such a prominent and dangerous
antagonist of the Jews, whose opposition Nehemiah could not
easily ignore. From the Bible record it was not known that
he was the official governor of Judah's neighboring province.
To the contemporary readers of Nehemiah's memoirs this
fact was common knowledge and needed no extra mentioning,
but we were ignorant of this fact. Since we know what an
influential person he was, we can better understand that
Nehemiah had to use diplomacy as well as determination in
order to continue his work and finish it in the face of such
a formidable foe.
Tobiah _the, Ammonite was the head of a very famous
Ammonite family, whosetace ruing are still visible in
Transjord4n._The Zenon papyri found in the Faiyum region
of Egypt, which come from the Ptolemaic age, mention the
Tobiah family as having extensive Ltade connections with
Egypt.' Again we see that another of Nehemiah's opponents
did not belong to the ordinary citizens of a neighboring
country, but to a very influential circle that did not like to
see Judah become a strong nation again.
Geshem the Arabian has also recently been identified in
a Midianite inscription from,Arabiapf the fifth century s.c."
The foregoing discoveries, which have shed light on the
Bible, seem to be of insignificant value, if each one is taken
by itself, and most of them elucidate only isolated points of
the Bible narrative or support certain phases of the Inspired
Word. Everyone working in the field of Biblical archaeology
realizes that we are still far removed from the day when we
can write an archaeological commentary to every verse of the
70 The most recent translation of the papyrus mentioning Sanballat as governor of
Samaria was made by H. L. Ginsberg, Ancient Near Eastern Texts, pp. 491, 492.
71 Hugo Gressmann, "Die Ammonitischen Tobiaden," Sitzungsberichte der Preussischen
Akademie de Wissenschaften (Berlin, 1921), pp. 663-671.
72 Gus W. Van Beek, "Recovering the Ancient Civilization of Arabia," The Biblical
Archaeologist, 15 (1952), p. 6.
7
Bible. It is evident, however, to everyone who has followed
the wealth of material that has come to light in recent years,
that much has been discovered which supports the historical
parts of the Old Testament in a remarkable way. This in-
creased evidence has resulted in more respect being shown to
the Old Testament today than some decades ago. Scholars
have learned that many phases of the Bible narrative, which
they considered to be fictitious, have been proved to be
correct, and with the exception of a few die-hards one finds
today a modified conservative attitude among many Old
Testament scholars. This does not mean that they have given
up their critical attitude, and that they have begun to accept
the stories of the Bible part and parcel as being true, but
they have reached the point of granting a historical basis to
many of the Old Testament stories.
The student of the Bible who believes in the inspired
Word of God is delighted with this development. He sees
that the work of the Biblical archaeologist has resulted in
proving the, accuracy and yeracity of many Old Testament
stories, and his confidence in God's Word has been strength-
ened tremendously. This should embolden him to proclaim
the truth of historically unproved parts of the Scriptures with
greater force than before, being certain that they are based
on just as trustworthy historical evidence as those parts of
the Old Testament that can be proved to be correct.
Manuscript Discoveries Support the Bible Text
Christ said in His great speech concerning the last events
preceding His second coming: "Heaven and earth shall pass
away, but my words shall not pass away." Matt. 24:35. These
words have stood the test of centuries. The archaeological
discoveries have not only given us evidence that reveals the
accuracy of the historical events narrated in the Bible but
also furnished us with ancient manuscripts of the New and
Old Testaments that have proved that the Bible text as we
have it today has not been changed or tampered with since
the time it came forth from the hands of its original authors.
When Bible criticism flourished a little more than fifty
years ago, most scholars indulged in emendating the Bible
text, which they considered as highly corrupt. With the help
of the Septuagint and other ancient versions, and by taking
recourse to much ingenuity and skill, these scholars worked
the Bible text over in such a way that in many instances one
could hardly recognize the original.
Every theologian considered it the main task of his
scholarly activity to separate sources, and to discover the
different authors and editors that each one of the books of
the Old Testament was supposed to have had. It is common
knowledge that the higher critics do not attribute the Penta-
teuch to Moses. In fact, they believe that most of the books
of the Old Testament were written just before, during, or
after the Exile. Bibles were printed in the heyday of Bible
criticism in which the different authorships in each book were
indicated by different colors. Several editions of this so-called
Polychrome Bible, or "Rainbow Bible," were published dur-
ing the nineteenth century and in the early twentieth.
It is well known that Isaiah was cut into sections by the
knife of the Bible critics who differentiated between two or
three Isaiahs. The book of Daniel, of course, was declared to
have been written in the time of the Maccabees, the book of
Ecclesiastes even later than that time. Very few books of the
Old Testament escaped this process of scholarly dissection.
How arbitrarily all this work was done, everyone can see who
compares two or three critical works on a given Old Testa-
ment book. He will find that all the authors of those books
declare parts of the text as corrupt, and emend and "purify"
the text according to their ideas, but without agreeing with
one another as to which parts are corrupt or late additions.
Passages that one scholar declares to be late editorial addi-
tions, another one will accept as part of the original text, and
wherever two scholars emend the same text, they come to
different conclusions. The result is confusion and bewilder-
ment on the part of the reader who thinks he has to accept
the verdict of scholars because of their educational back-
ground and scholastic standing in the world of higher learn-
ing. Instead of doubting the validity of this kind of scholarly
activity, he finds his faith shaken in the reliability of the
Bible text, and questions the merits of basing one's trust on
any part of the Old Testament.
New Testament scholars did not want to be left behind
their Old Testament colleagues, and although they came
later into the fold of Bible critics, they worked nevertheless
with the same zeal and determination. Setting aside all tradi-
tional views about an apostolic authorship of the New Testa-
ment books, they set out to find the real authors. The high
lights of this critical scholarship are found in the books of
Ernest Renan and D. Friedrich Strauss, who considered the
life story of Christ a romance. Even the historicity of Christ
was doubted by some. The only books of the New Testament
which retained their traditional authorship during this period
were three letters of Paul. All the other books, Gospels,
Epistles, and the Revelation were declared to be apocryphal
writings which sailed under false flags.
This was the condition that prevailed in most of the Euro-
pean Protestant universities in 1840. At that time Constantin
Tischendorf, a young conservative scholar, became professor
at the University of Leipzig. During the years of his prepara-
tion he had felt that the greatest need in the field of New
Testament studies was a text based on older manuscripts
than the Textus Receptus, which had been in use since the
time of the Reformation, but which was based on rather late
and inaccurate manuscripts. He considered it his life task to
hunt up the oldest still-existing New Testament manuscripts
and publish them, feeling that in this way it could be shown
that the text of the Bible had been transmitted without major
alterations since the time of Christ and the apostles. Tischen-
dorf as a New Testament scholar carried out this plan and
actually did more for the text of the New Testament during
his lifetime than any other man has done since the time of
the apostles. When he began his work only one New Testa-
ment manuscript of the fifth century, the Codex Alexan-
drinus, was known. All other New Testament manuscripts
were much younger. Hence there was a gap of more than
three hundred years between the death of the last apostle and
this earliest New Testament manuscript. Tischendorf wanted
to reduce this gap by all means, and started out to copy the
almost illegible cgds,x_Ephraemi of Pal: is—He did what no
man had been able to do before. Diligently and patiently
working for two years over this manuscript, and without spar-
ing his eyesight, which became seriously impaired during this
period, he copied and published that text, which was of about
the same age as the Codex Alexandrinus. Inasmuch as the
Vatican was not willing at that time to release its precious
Bible manuscript, the so-called Codex Vaticanus, Tischendorf
went to the Near East in search of ancient manuscripts. He
made several journeys through the Orient, searching through
old monasteries and church libraries for ancient Bibles. The
story is well known and not need to be repeated, how he
saved the Codexainaitia from a wastepaper basket, to be
burned as a woithiesi old book in the monastery of St.
_ Catherine at Mount Sinai/He made three trips to that place
between the years 1844 and 1859 before he was able to bring
that famous manuscript to Europe.
Tischendorf published more than one hundred 13q4§,,
during his lifetime, many of them being text publications,
and he had the satisfaction of seeing his work and that of
scholars of like faith succeed in convincing the critical theo-
logians of his time that the New Testament text deserved
more confidence than they had been willing to have in it.
When he died as a blind man in 1874, the apostolic author-
ship of only three of the New Testament books was seriously
questioned any longer. All other books were generally ac-
cepted by students of the Bible, with the exception of a few
die-hards."
Through the work of Tischendorf the gap between the
apostles and the early manuscripts had been narrowed to a
73 Constantin von Tischendorf, Codex Sinaiticus (8th ed.; London, 1934), 88 pp.;
Carl Bertheau, "Tischendorf," in Realencyklopadie Iur protestantische Theologie and
Kirche, 3d ed., pp. 788-797.
little more than two hundred years. Then came the era when
Egypt provided hundreds and thousands of Greek papyri,
among which were many remains of early Bible manuscrims,
some of them of the third century. They have provided us
with a wealth of linguistic material that helps us to under-
stand the Greek New Testament text better than before."
The greatest discovery with regard to the New Testament
was made, E-OWeVer, in 1931, when the so-called Chester Bearty_„,..--
papyri were discovered in Egypt, containing parts of all the
tenActs,
Gospelsand almost complete epistles of Paul,
and Revelation. They were written in the early third century
A.D., and have preserved for us a New Testament text which
was one hundred years closer to the original manuscripts than
we had possessed before.' The gap between the originals and
these manuscripts had shrunk to a little more than one
hundred years, and brought us very close to the books that
had- c-Orireofir of the hands of the apostles. They only con-
firmed what conservative scholars had believed all the time,
that no changes of any significance had been made in the
Bible text, and that the many variations which are found
between the different Bible manuscripts concerned only
details of spelling, grammar, and little scribal mistakes so
commonly made when books had to be copied by hand dur-
ing many centuries.
One of the books that had not generally been accepted as
yet was the Gospel According to John. The majority of New
Testament scholars were inclined to ascribe this Gospel to
someone who lived in the middle of the second century A.D.,
but not to the apostle John. The first evidence to shake this
wrong assumption came to light when a fragment of an
unknown gospel written in the first half of the second cen-
tury was found to contain quotations from the fourth Gospel.
This discovery proved that the Gospel According to John was
known in Egypt during the first half of the second century
74 Adolf Deissmann, Light From the Ancient East (new ed.; New York, 1927), xxxii
and 535 pp.
75 Frederic G. Kenyon, The Chester Beatty Biblical Papyri, New Testament section,
7 vols. (London, 1933-1937).
A.D. When this fragment was published in 1935, scholars
realized that they might have to revise their opinion regarding
the Gospel According to John."
Only a few weeks later another even more sensational find
furnished the evidence that John was written in the apostolic
age. A little scrap of papyrus containing only a few verses of
John 18 was aiscovered'in the John Rylands' Library at Man-
chester, England, into whose possession it had come several
years previously. The importance of this little fragment lay
in ilsdate, The papyrologists agreed that this leaf from the
Gospel According to John had been written in Egypt, where
it was found, in the beginning of the second century, hence
was the earliest manuscript
. of the New Testament in exist-
ence.' If the Gospel According to John was already known
and copied shortly after the beginning of the second century
A.D. in Egypt, it must have been in circulation for some time.
To find its way to the Nile country from Asia Minor, where it
was written, according to the early tradition, must have taken
some time. Therefore, it is only reasonable to conclude that
John was written before,, the turn of the first century A.D.,_
i.e., in the apostolic age. Since that time a number of famous
scholars like ]Deissmann, Dibelius, Kenyon, and Goodspeed
have declared themselves in favor of an apostolic date of the
fourth Gospel.
It is certainly providential that this earliest document of
any New Testament book in our possession at the present
time came from a disputed Bible book and not from one
that was accepted by the scholarly world. If this fragment
had contained a portion of the letter to the Romans, it would
have had only sentimental value, and would have proved
merely what everyone believed anyway, since no critic ques-
tions the Pauline authorship of the epistle to the Romans.
There is only one other discovery that would equal the find-
ing of the John Rylands' fragment of the Gospel of John, and
76 H. Idris Bell and T. C. Skeat, Fragments of an Unknown Gospel and Other Early
Christian Papyri (London, 1935), vi and 63 pp.
77 C. H. Roberts, An Unpublished Fragment of the Fourth Gospel (Manchester,
1935), 34 pp.
that would be an early manuscript containing the second
epistle of Peter, or portions of it, since its apostolic author-
ship is still very much doubted by New Testament scholars.
Five years ago one could say that the manuscript discover-
ies of the last hundred years had done much to put the higher
critic to shame as far as the New Testament was concerned,
but no ancient Old Testament manuscripts had come to light.
It was known that the Jews had practiced the habit of burying_
worn-out and defective Bible scrolls for many centuries;
hence, not much hope could be entertained of ever finding
anything older in the field of Old Testament manuscripts
than what we already possessed.
Five years ago the oldest Hebrew manuscript containing
any part of the Old Testament was not older than one thou-
sand years, which fact leaves a gap of almost fifteen hundred
years between the originals and those then available. Old
Testament scholars had been resigned for a long time to the
fact that they would never be so fortunate as their New Testa-
ment colleagues were. They envied their New Testament
friends for their luck in possessing manuscripts that were so
close to the originals, but knew that they could not expect
similar discoveries that would support the Old Testament
text, since the discoveries that had provided so much proof for
the accuracy of the New Testament text had failed completely
to furnish anything similar to prove the authenticity of the
Old Testament text.
Critics contended that much had happened to the Old
Testament text during the many centuries lying between the
time when the original books were written and the period
from which our oldest manuscripts came, a time interval of
1400-2500 years, depending on which book one referred to.
Critical scholars emended the text, therefore, to restore it
according to their opinions, while conservative theologians
maintained that God hacl_preserved the text uncorrupted up
to the present day. The scholars of one class built their
arguments on reasoning; the others, on faith. None had
scientific proofs for their views.
RECENT DISCOVERIES CONFIRM T 105
A great discovery, made during the year 1947, changed
this situation completely. This discovery, held sy 'rof. W. F.
Albright to be the greatest manuscript fin of all time4 took
place in the following way:
Goatherds tending their flocks in the bare and rocky
mountain desert of Judea near the northwestern shore of the
Dead Sea, not iced a new hole in the otherwise familiar moun-
tainside, and guessed rightly that one of the many hidden
caves had been opened up by the frequent earthquakes occur-
ring in that region. They threw a stone into the cave, and
upon hearing the sound of shattering pottery concealed inside,
they fled in fear. Later they gained enough courage to return
and examine the contents of the new cave. They found a
,_few well-preserved jars and a number of Q,eather scroll's)
wrapped in linen.[They took the scrolls to B and
showed them to their Mohammea7n7e7;ho, thinking
that they were Syriac manuscripts, advised the finders to sell
them to the Syrian monastery Jerusalem. In this way four
of the scrolls came into the hands of the metropolitan of
Saint Mark's Monastery. The rest, some four or five more
scrolls, were bought by Prof. E. L. Sukenik, of the Hebrew
University.
Several scholars who saw these manuscripts in the Syrian
monastery did not believe in their authenticity, and declared
them to be forgeries, until they were shown to Dr. John C.
Treve.r. the acOng director of the American Schools of Orien-
tal Research in Jerusalem in February, 1948. Trever, when
seeing the manuscripts, was impressed by their apparent
antiquity and believed in their authenticity when he com-
pared them with the Nash papyrus, a Hebrew document of
the first or second century B.C., containing the Decalogue. He
took photographs of all manuscripts immediately, since the
danger existed that they might be destroyed in the battle for
Jerusalem at that time, and persuaded the Syrians to take the
manuscripts to a safe place, out of the country. Before releas-
ing this discovery to the press, Trever sent photographs to
Professor Albright of Baltimore, one of the greatest authori-
ties in ancient Semitic texts.' I was a student of Albright at
that time, and shall never forget the excitement when he
confidently showed us students these pictures in March, 1948.
His trained eye had immediately recognized that these manu-
scripts were genuine, a judgment which in the meantime has
proved to be correct, although a few stubborn scholars are
still unconvinced that the scrolls are authentic.'
When this find became known to the government of the
Kingdom of Jordan, in whose territory the cave lies, a search
was made to find the cave and excavate it. As soon as it was
found, G. Lankester Harding and Pere R. de Vaux, two very
able archaeologists, excavated the cave with much care. They
found that a clandestine excavation by natives had already
taken place, but were nevertheless able to recover hundreds
of broken pieces of the jars that originally had contained the
manuscripts, including their lids, and many pieces of linen
in which the documents had been wrapped. Some hundreds,
__ little manuscript fragments were also recovered." Pales-
of
tine's humid climate is ill suited to the preservation of perish-
able material like manuscripts, but the cave in which these
manuscripts came to light is situated in the rainless desert of
Judea, which is absolutely dry. This fact accounts for the
good preservation in which several of the scrolls were found.
Professor de Vaux has succeeded in restoring many of the
forlybig jars of which fragments have been recovered. Each
one is large enough to contain four or five scrolls. Two of
the jars, taken out of the cave undamaged by the original
discoverers, are now in the possession of Professor Sukenik.
One of the jars reconstructed from numerous fragments into
which it was broken, is now in the possession of the University
78 John C. Trever, "The Newly Discovered Jerusalem Scrolls," The Biblical Archaeol-
ogist, 11 (1948), pp. 45-57; Mar Athanasius Y. Samuel, "The Purchase of the Jerusalem
Scrolls," ibid., 12 (1949), pp. 26-31.
79 Prof. Solomon Zeitlin is the champion of those who do not recognize the antiquity
of the scrolls. He has consistently maintained that the scrolls were forgeries of a compar-
atively recent date. Needless to say, no scholar of name has followed him in his argu-
ments. Of the numerous articles of Zeitlin only the first two are mentioned: "Scholarship
and the Hoax of the Recent Discoveries," yezvish Quarterly Review, 39 (April, 1949),
pp. 337-363; "The Alleged Antiquity of the Scrolls," ibid. (July, 1949), pp. 57-78.
89 O. R. Sellers, "Excavation of the 'Manuscript' Cave at 'Ain Fashkha," Bulletin,
114 (April, 1949), pp. 5-9.
of ,Chicago. All these jars, archaeologists tell us, were made
either during the Hellenistic period, which ended in 61 B.C.,
when Jerusalem fell into the hands of the Romans or during
the early Roman period."
The great number of jars found in the cave is an indica-
tion that originally about two hundred different scrolls had
been stored away in this hiding place. Inasmuch as only about
ten were found in different stages of preservation, the ques-
tion immediately arises: What has become of the others, since
they were deposited in the cave, perhaps during the first cen-
tury A.D.? The condition in which the cave was found has
given the answer to this question. &Roman cooking pot and
a lamp also found in the cave showed that intruders, had
visited it during the Roman period and removed the greatest
part of this ancient library. Furthermore, the hundreds of
scroll fragments brought to light by the excavation of the
cave, which originally had belonged to many different Biblical
and extra-Biblical books, prove that a Lreat_11brary, had ...once_
been stored away in this cave.
We shall probably never know who the people were who
deposited their library in this hiding place, most likely during
a period of national emergency during one of the Roman
wars. (But we have a little more evidence concerning the
intruder of a later age who removed some of these manu-
scripts. Eusebius tells us that the church father Origen
used for his monumental work, the Hexapla, an ancient
manuscript of the Psalms that recently had been discovered
in alarpearicricho." The first excavators of the cave thought,
therefore, that Origen or some of his contemporaries had
discovered the cave and removed its contents for the most
part.
8, Sellers. "Archaeological News From Palestine," The Biblical Archaeologist, 12
(1949)., pp. 53-56; Carl H. Kraeling, "A Dead Sea Scroll Jar at the Oriental Institute,"
Bulletin, 125 (Feb., 1952), pp. 5-7. Pere de Vaux found during recent excavations at
Khirbet Qumran, ruins in the neighborhood of the cave, t,be same pottery as in the cave,
and is now inclined to dace the cave jars in the first century A.D, believing that the cave
was closed befirie-e—A D. his concTiisIon does not aft fhe' higher date of the scrolls,
-
Which show - in` their worn state that they had been in use for a long time before they
were put into the cave.-Seil7Van der Troeg,- 17e- in 1.941 bij de lode zee gevondeirbude
handschriften." Jaarbericht Ex Oriente Lux, 12 (1951-1952), pp. 222, 223.
se Eusebius, The Ecclesiastical History, Vol. II, The Loeb Classical Library (London,
1932), pp. 51, 53,
It is, however, more probable that the cave was robbed of
its precious contents during the eighth century, as pointed
out by Prof. Otto Eissfeldt, who drew the attention of scholars
to a letter of the Nestorian Patriarch Timotheus of Seleucia.
He states, about the discovery of Hebrew manuscripts in a
rock house near Jericho, that the Jews removed and studied
these books, and he had wanted very much to know whether
the recently discovered scrolls supported the Old Testament
quotations given in the New Testament better than the
known Hebrew text did. Saying that this problem burned as
fire in his heart, he states that he had no suitable person to
make inquiries for him concerning the problems in which he
was interested. This discovery of which Timotheus had heard,
was presumably responsible for the disappearance of the
majority of scrolls which originally had been hidden in the
cave.'
Although we deplore the fact that so many of the manu-
scripts once stored away in the cave have been lost, we are
most grateful that so much has been preserved. The dating
of these manuscripts is one of the most important items of
scholarly investigation. Some of the best paleographers of
ancient Semitic texts, Albright, Birnbaum, Sukenik, and
others, have dated these scrolls from the fourth t_Q, the first
centurieui.c. on the basis of the script employed. The archae-
ologists dated them according to the age of the jars, which led
them to the conclusion that they are not later than the first
century A.D., as was mentioned above. Some scholars, however,
were doubtful about the early date of these scrolls, and dated
them into the Christian or medieval periods. One declared
them to be forgeries."
In the meantime the scientific method of dating ancient
83 0. Eissfeldt, "Der Anlass zur Entdeckung der HOhle and ihr hhnliche Vorgange
aus illterer Zeit," Theologische Literatur-Zeitung, 74 (1949), pp. 597-600.
Trever1 "A Paleographic Study of the Jerusalem Scrolls," Bulletin, 113 (Feb., 1949)1
pp. 6-23; Albright, "On the Date of the Scrolls From 'Ain Feshkha and the Nash Papyrus,'
ibid., 115 (Oct., 1949), pp. 10-19; Solomon A. Birnbaum, "The Dates of the Cave Scrolls,"
ibid., pp. 20-22; Birnbaum, "The Leviticus Fragments From the Cave," ibid., 118 (April,
1950), pp. 20-27,• Millar Burrows, "The Dating of the Dead Sea Scrolls," ibid., 122 (April,
1951), pp. 4-6; Paul Kahle, "The Age of the Scrolls," Vetus Testamentum, I (1951), 38,48;
G. R. Driver, The Hebrew Scrolls (London, 1951), pp. 47, 48. On Zeitlin's articles which
declare the scrolls to be forgeries, see references given in note 79 of this paper.
organic material by its(yadioc4rbpii\ contents has been per:-
fected, so that material up to 2000 B.C. can be dated by this
process with a great measure of accuracy. Lankester Harding,
the director of the Department of Antiquities of the Kingdom
of Jordan, one of the excavators of the cave, sent enough of
the linen wrapping material to America to subject it to the
scientific dating process by the "Carbon 14" method. The
date of the linen wrappings obtained by the Nuclear Institute
of the University of Chicago is A.D. 33, with a margin of error
on either side up to two hundred years, which gives us a range
for the manufacture of the linen wrappers from 168 B.C. to
A.D. 233.' This evidence shows that the scholars who dated
the scrolls in the pre-Christian period seem to be correct, and
more and more scholars have given up their doubts about the
early date of these manuscripts. Today there are less than a
handful who doubt any longer either their genuineness or
their early dates.
Now that we have a history of the discovery of the manu-
scripts and their dates, and the history of the cave itself, a
description of the now-famous scrolls is in place.
The first scroll that was recognized by Dr. Trever when
the manuscripts were brought to him by the Syrians was one
containing the complete b9t of Isaiah. This scroll has since
those spring days in 1948 become very famous. It is in an
almost perfect state of preservation and gives us the complete
text of Isaiah from the first to the last verse. It was published
two years ago in photographic reproduction, with a trans-
literation into modern- Hebrew characters, giving to the Bible
scholars this precious manuscript in a form worthy of its im-
portance."
Another scroll contained a ?ommentary on the first and
second chapters of Habakkuk, quoting each passage of this
minor prophet and then explaining it. In this way we have
85 Sellers, "Date of the Cloth From the 'AM Fashkha Cave," The Biblical Archaeol-
ogist, 14 (1951), p. 29; "Radiocarbon Dating of Cloth From the 'Mn Feshkha Cave,"
Bulletin, 123 (Oct., 1951), pp. 24-26.
86 Millar Burrows, John C. Trever and William H. Brownlee, The Dead Sea Scrolls
of St. Mark's Monastery, Vol. I (New Haven, 1950), xxiii pp., 61 plates.
two thirds of this prophet also in a text form of the pre-
Christian period. One scroll contains a manual of discipline
in force among the Jewish sect or community to which this
library once belonged. Whether the owners of the books
were Essenes or belonged to an unknown sect has not defi-
nitely been established. One book contains a collection of
hymns similar to the book of Psalms. Another one describes
a "War Between the Children of Light and the Children of
Darkness." Again, it is not known to which historical war
this manuscript refers. One very battered scroll contains the
last half of Isaiah, giving us in this way two manuscripts of
the same Biblical book.
One scroll is in such a precarious state of preservation that
all efforts to unroll it have so far been unsuccessful. A few
scraps of the outer layer have been peeled off. It is written
in Aramaic, whereas all the other scrolls are written in
Hebrew. The few words that could be read on these peeled-off
pieces seem to show that the manuscript contains the long-
lost apocryphal book of Lamech.'
Besides these more-or-less-well-preserved scrolls, many
fragments of other books were recovered from the cave, as
mentioned before. They are the remnants of books that had
once been stored away in the cave, but had been removed in
Roman times. We have several fragments of the book of
Daniel, including the verses in which the Hebrew switches
over to Aramaic. The Daniel fragments are very important,
because scholars have maintained that Daniel was not written
before the second century B.C., although we have here the
remains of a scroll of Daniel which comes from that very
period if the dating of the specialists is accepted.
Fragments of the books of Genesis, Leviticus, Deuteron-
omy, and Judges have also been found, and of many books
that have not yet been identified. The few fragments from
the book of Leviticus are of the utmost importance, since they
are written in the Hebrew pre-exilic script. We know that the
87 Trever "Identification of the Aramaic Fourth Scroll From 'AM Feshkha," Bulletin,
115 (Oct., 1941), pp. 8-10.
Hebrews switched from their ancient script over to the
Aramaic square script shortly after the Exile; according to
Jewish tradition, during the time of Ezra. For a time the two
kinds of scripts were used side by side, until the Aramaic
square script completely replaced the pre-exilic script, which
was only used on Hebrew coins in later times. For this reason
Professor de Vaux dated the Leviticus fragments into the
fourth or fifth century B.C., although other scholaii,—ainong
them Albright, think that they come from a more recent copy
made during the second century B.C., reasoning that the scribe
had an ancient copy before him and wanted to retain the old
venerable script. It will be difficult to decide who is correct,
but it is nevertheless very important to have a few fragments
of a Bible manuscript written in a form in which it must have
appeared in the period before the Exile. A comparison be-
tween the text preserved on these fragments and the present-
day Hebrew text shows that it is exactly _the same text.
The piece de resistance of the whole collection of manu-
scripts preserved is the Isaiah scroll. The material is leather.;
the length of the scroll is about twenty-four feet, and the
width eleven inches. The sixty-six chapters of the book are
written on fifty-four columns in a very even and beautiful
hand. With the exception of the last column, which has suf-
fered much through heavy use of the book in ancient times
and whose script has therefore been partly re-inked, the writ-
ing is easily readable and presents few difficulties of decipher-
ment. There are only a few gaps in the first few columns,
where part of the lower edge has been torn away. The scribe
made a number of mistakes and omissions. When he discov-
ered them he wrote the missing parts between the lines and
sometimes into the margin. In a number of places the omis-
sions escaped him, especially in portions where he skipped a
phrase or a group of words which lay between two identical
words. Isaiah 16:8, 9 is one example. In each of the verses-8
and 9—the word "Sibmah" appears. After the scribe had writ-
ten the first "Sibmah," his eye skipped all the remaining
phrases between the first and the second "Sibmah" and con-
tinued after the second one, recording the word "Sibmah"
only once. This scribal error, known to every ancient and
modern copyist, is the so-called homoeoteleuton.
Since the pliotographic reproduction of this very valuable
document has appeared, numerous articles and even a few
books have been written on the Isaiah scroll. I have made a
careful study of this text myself, and have compared every
versewith the currently recognized Hebrew text of Isaiah. \
When the scroll was exhibited in the University of Chicago
in 1950, I had the opportunity of checking doubtful cases
with the original text, and am therefore able to base my
judgment on a personal detailed study. The text of the Isaiah
scroll proves that since the time it was written, i.e., probably
in the second century B.C. or in the first, the book of Isaiah as
we have it in a modern Hebrew Bible and in translation in any
Jng,lish Bible has not been changed in any way to the present
.day. The scribe was certainly not a very careful copyist, and
made numerous orthographic mistakes. It is also possible that
he wrote his copy down as it was dictated to him by a reader.
This would explain the very many instances in which he
confused similar sounding words that he hardly would have
confused if he had seen the manuscript from which he was
copying. The confusion can be compared with an interchang-
ing of the English words "to rain" and "to reign" or "see" and
"sea."
Furthermore, the Isaiah scroll reflects a period when spell-
ing was somewhat different from the one in use during the
time of the Masoretes, who added to the text its vowels
several centuries later and gave it its standard orthographical
form. This fact accounts for several thousand additional
consonants, which, however, have no bearing at all on the
meaning of the text. Everyone who has worked with this
scroll has been profoundly impressed by the unmistakable
fact that this two-thousand-year-old Bible manuscript con-
tains exactly the same text we possess today. Passages that
present difficulties of interpretation in our known Hebrew
Bible, like Isaiah 65:20, have the same difficult text in the
Isaiah scroll. A few testimonies from recognized scholars will
show how much impressed they have been with the fact that
our present Hebrew text shows so few differences from a text
that is more than two thousand years old.
Prof. Millar Burrows, the editor of the Isaiah scroll, has
given us several studies on this text, and because of his inti-
mate knowledge of the Isaiah manuscript, his judgment is of
great importance. I quote:
"With the exception of . . . relatively unimportant omissions to
be noted below, the whole book, is here, and it is substantially the book
preserved in the Masoretictexlibiifering notably in orthography and
somewhat in morphology, it agrees with the Masoretic text to a re-
markable degree in wording. Herein lies its chief importance, supporting
the fidelity of ,thg. NlasoTetk tradition, There are minor omissions, but
nothing comparable with those found in the Septuagint of some of the
books of the Old Testament."
Professor Albright, who was one of the first to recognize
the great importance of this manuscript, and through whom
I saw the first photographs before this discovery was released
in the public press, made the following remark about the
importance of this text with regard to the faithfulness with
which the ancient text has been handed down to us through
the centuries:
"It cannot be insisted too strongly that the Isaiah ScrolLproves__
the great antiquity of the text of the Masoretic Book warning us against
the light-hearted emendation in which we used to indulge."
Another strong statement comes from the hand of the
Jewish Septuagint expert, Prof. Harry M. Orlinsky, who
advises his fellow scholars to treat the Hebrew Bible with
greater respect than has been done before:
"Regardless of the date of the St. Mark's Isaiah Scroll, I doubt
that its value for the textual critic will amount to very much, except
insofar as it will help to convince more biblical scholars that the
traditionally preserved text of the Hebrew Bible should be treated
with far greater respect than it has been, even as the archeologist has
88 Burrows, "Variant Readings in the Isaiah Manuscript," Bulletin, 111 (Oct., 1948),
pp. 16, 17.
89 Albright, "The Dead Sea Scrolls of St. Mark's Monastery," Bulletin, 118 (April,
1950), p. 6.
8
taught us to regard that text as constituting far more reliable historical
source material than the generations preceding our own realized." 90
Prof. John Bright, referring to this scroll, is convinced
that very few of the textual emendations that have been made
in the course of the last centurycan be seriously accepted any
longer after the Isaiah scroll has proved how accurately the
ancient text has been handed down to us. He advises the
present generation of Bible scholars to learn how to develop
a critical attitude toward commentaries written in the past,
and states that if no critical attitude toward these scholarly
works were exercised, their users would find themselves
interpreting a text that never had existed except in the
commentator's mind.'
I consider it providential that God has preserved for us
these texts and given them to us at this crucial time in this
world's history. Fifty years ago it was unthinkable that criti-
cal scholars, holding honored chairs in our leading univer-
sities, like the men quoted in the previous paragraphs, would
have defended the Old Testament text as it is being done
today. No scholar of name would have dared to discourage
critical emendations. He would immediately have been ostra-
cized by his colleagues all over the world for undermining
one of the most important phases of all their scholarly activi-
ties. We are living now in another day, and thank God for
that.
The Isaiah scrolls, the Habakkuk commentary, and the
fragments of the other Biblical books have provided us with
texts of some Old Testament books from the time of Christ
and the apostles. No book of Scripture, with the exception of
Psalms, was quoted so much as Isaiah by Christ and the New
Testament authors. They accepted every part of it as God's
Word, and as written by Isaiah, the prophet, making no differ-
ences between any sections of it. Their judgment should be
sufficiently authoritative for us to accept what they accepted.
eo Orlinsky, "Studies in the St. Mark's Isaiah Scroll," journal of Biblical Literature,
69 (1950), p. 152.
91 John Bright in a book review of Roberts' The Old Testament Text and Versions, in
Interpretation, 6 (1952), pp. 116, 117.
Inasmuch as the Isaiah scroll reveals that the text, which was
accepted as part of God's inspired word in the time of the
New Testament authors, is the same text we have in our
Bible, our confidence in the Scriptures has been deeply
strengthened.
The study of the Isaiah scroll and the other extant ancient
texts entitles us to conclude by analogy that the books of
the Old Testament of which no ancient copies have yet
been found, were handed down to us in just as pure a form,
and just as faithfully, as those for which we have some old
texts now.
I expect to see even stronger statements concerning the
accuracy of our Hebrew text from the pen of competent
scholars in the next few years. As soon as the other Isaiah
scroll, which is in a very fragmentary condition, has been
published, the faithfulness with which our Hebrew text has
been transmitted to us will become evident in a much stronger
way. I have seen only two columns in a photographic repro-
duction, but they show that the scribe who wrote this other
Isaiah scroll was an extremely careful copyist. In the text of
the two columns which I have been able to compare with
the present-day Hebrew text, no scribal mistakes are evident.
The only differences consist in small orthographic variances.
I think that you will agree with me that we can be very
grateful that these discoveries have been made in our time,
and that we are most fortunate to have this material at our
disposal to defend the Word of God in a very positive way.
You might be interested to learn that several more caves
have recently been discovered in the Judean desert by natives
who have found out that it is more profitable to make money
by finding manuscripts in hidden caves than by raising flocks.
Other caves were found during an exploratory survey made
by the American Schools of Oriental Research and the Ecole
Biblique at Jerusalem. Last spring this expedition carefully
examined the whole region in which the Dead Sea scrolls
were found and made some remarkable discoveries. The pre-
liminary reports that have been published so far say that
two letters of Bar Kokhba, the leader of the Jewish rebellion
under Emperor Hadrian, were found, as also a marriage
contract of that period. Other textual fragments, some Bibli-
cal, discovered in these caves originate from the first and
second centuries A.D. The most sensational find consisted of
two tightly rolled sheets of bronze, each about four feet long.
They are engraved with an inscription in Hebrew characters.
Nothing of the contents of the sheets is known as yet, since,
owing to the precarious nature of the material, they have not
been unrolled."
The foregoing survey shows that there is much archae-
ological evidence at our disposal that we can use in support
of the authenticity of the Biblical text and the veracity of
the historical parts of the Bible. This material used in the
right way can give tremendous strength to our fundamentalist
position of accepting the whole Bible as God's inspired word.
The years of study in this field have profoundly strengthened
my confidence in the sure foundation on which our faith is
built. We do not need to be afraid to proclaim Bible truths
that we cannot prove yet by outside sources, as long as we
remain on that sure foundation that has never failed us yet,
the infallible Word of God.
92 Albright, "From the Acting President's Desk," Bulletin, 126 (April, 1952), p. 2.
Christ the Center of All True Preaching
By
M. K. ECKENROTH
Part I
Introduction
The preparation of these special addresses for this Bible Con-
ference has been a most refreshing and gloriously satisfying
personal experience. Here we will compress in a few hours
the burning passion and desires, tears and convictions, of one
who with you longs for a richer and more rewarding preaching
ministry.
In these addresses I shall attempt to present some of the
lessons gained while in actual combat with the enemy of
every man—an enemy whose work is revealed in the tragic
lives of those to whom we take our appeal to accept salvation.
These lessons are often hard to learn. They leave deep impres-
sions not easily erased or quickly forgotten.
In order to establish the fundamental truth of the correct-
ness and basic soundness of these procedures in preaching the
message of God for this hour, I shall call frequently upon the
written counsel of the messenger of the Lord. Thus I believe
we shall be led to see the counsel of Heaven and not of men.
Human words and phraseologies are treacherous and inade-
quate. Varying experiences may lead men in different places
to speak with corresponding variableness. But the words of
God, which are revealed to His messengers both in Holy
Scriptures and in the Spirit of prophecy, are unerring, un-
changeable, and fundamentally applicable to all men. The
119
application of these principles may vary, logically enough,
according to the existing local conditions. However, the fun-
damental truths that constitute the third angel's message and
the basic principles for their presentation to the world are
universal.
In these addresses, entitled "Christ the Center of An True
Preaching," will be found a humble but deliberate attempt
to hide in Christ and present His wisdom. Thus I sincerely
hope that our horizons will be broadened. It is the hope that
these addresses will make our preaching far more spiritual
than spirited. It is not sufficient to do our work in a spirited
way. It must be overwhelmingly spiritual.
The pages of history, both sacred and profane, reveal how
frequently the counsel of the prophets and messengers of
God was neglected, or even worse, rejected. Sometimes men
chose to interpret these counsels, often succeeding only in dis-
coloring or dimming the luster of God's will. I therefore pray
for the understanding and indulgence of all here assembled
for the frequent reference to and quotations from the divine
messengers.
These addresses will not attempt to invent a new gospel or
a new approach or a new method but rather to lead us to
capture fully the understanding of the divine blueprint for
proper and wise preaching of the message in this terrible hour
of human tragedy. Here we shall see, by God's beneficent
grace, the truth that the whole message, including every
strong and difficult doctrine and truth, can be presented far
more winsomely, effectively, and convincingly than we have
yet seen. This must be true! How dare we expect the copious
outpouring of the latter rain upon our ministry if we continue
to work and preach as we have heretofore?
It is possible to preach the gospel fully, completely, and
without any muffling or alteration of the message that God
has given us and still make it more appealing, more beautiful;
and more winsome. By the application of certain well-defined
universal principles, which may demand certain reforms of
procedure but not reforms in the fundamental message, we
CHRIST THE CENTER OF TRUE PREACHING 121
can see a rewarding acceleration of larger harvests and con-
tinuing possibilities for further reaping,.
Therefore with these introductory thoughts before us, let
us turn to God for guidance. Let us go to His messengers,
seeking wisdom. Then let us heed the counsel without waver-
ing and go on to the great heights before us. Why should we
hesitate and require of God that He raise up another genera-
tion to complete His work?
The Appeal of Peter
"The elders which are among you I exhort, who am also an elder,
and a witness of the sufferings of Christ, and also a partaker of the
glory that shall be revealed: Feed the flock of God which is among you,
taking the oversight thereof, not by constraint, but willingly; not for
filthy lucre, but of a ready mind; neither as being lords,over God's
heritage, but being ensamples to the flock. And when the chief Shepherd
shall appear, ye shall receive a crown of glory that fadeth not away."
1 Peter 5:1-5.
Pre-eminent in the abiding classics on preaching in the
writings of the apostles is the fundamental conviction that
preachers must be "ensamples to the flock." It is a mere truism
to say that a living example is far more dynamic, is much more
invincible under scrutiny, and therefore requires infinitely
more genuineness, than any form of vicarious indoctrination
or hortatory effusion. The apostle Peter evidently learned
this fundamental lesson of the ministry well. The instruction
came from Christ Himself as He pleaded so dramatically with
Peter.
"Jesus saith to Simon Peter, Simon, son of Jonas, ovest thou me')
more than these? He saith unto him, Yea, Lord; thou nowest that I
love thee. He saith unto him, Feed my lambs./ He saith to him again
the second time, Simon, son of Jonas, lovest thou me? He saith unto
him, Yea, Lord; Thou knowest that I love thee. He saith unto him,
Feed mshee . He saith unto him the third time, Simon, son of Jonas,
ovest thou me? Peter was grieved Jiecause he said unto him the third
time, Lovest thou me? And he said unto him, Lord, thou knowest
all things; thou knowest that I love thee. Jesus saith unto him, Feed
my sheep." joifil 21:15-17. •
It was a fundamental lesson Christ wished His ministers
to learn at the very beginning in order to be successful in
rescuing souls from hell. Later, Peter himself became a trainer
of men. The years of conflict for Christ drew from the crucible
of experience one supreme lesson. It was the one he had
learned from the Master. He too exhorted, "Feed the flock
of God which is among you, taking the oversight thereof, not
by constraint, . . . but being erarriples to the flock."
A short while ago I was participating in a ministerial in-
stitute in one of our great Western unions. We were discuss-
ing this matter of the relationship of the minister to the flock.
Many of the usual diagnoses were given as to the cause of
spiritual anemia, lack of vitality, inertia, present in some con-
gregations today. Some men suggested that the danger lay
in an overemphasis on "sheepshearing" and finances. At that
point one of our veteran workers, wise through years of service
in Christ, arose and said, "Brethren, I used to raise sheep
before I entered the ministry. They taught me many lessons.
Among those lessons, I learned that a good wool crop can be
produced only on the backs of a well-fed flock; and I further
L learned thatrarearing feels good when they are6vell fed')We
must just be sure they are well fed." The application of the
lesson to the ministry is obvious. Christ instilled that in
Peter's soul. He never forgot it.
What Is Preaching?
A definition of preaching can be stated much more easily
in the negative than in the affirmative; hence the question,
"What is preaching?" rather than "What preaching is."
This does not infer that preaching has no definition. I believe
we shall discover a satisfactory definition of what constitutes
real preaching. This will probably be in sharp contradiction
to that which is frequently and improperly called preaching.
In this first of three addresses on "Christ the Center of
All True Preaching" we shall not have sufficient time to
develop even one third of the vast potential in this tremen-
dous subject. One may look at the title of this subject and
remark that it is a truism of the first magnitude that "Christ
is the center of all true preaching" and with a superficial
shrug dismiss the matter. But there are many aspects of it to
which a searching analysis will yield rich rewards. Thus we
shall limit our study to only three phases.
First: What is true preaching?
Second: How can Christ actually be kept central in the
proclamation of such a distinctive message as ours, which
calls people back to the "commandments of God, and the
faith of Jesus"?
Third: Is not our message so distinct, and a revival of
lost practices so essential, that the "softer" gospel aspects are
left to other churches while in the name of "preaching" we
proclaim a message of warning and exhortation against
ancient sophistries, subtle subterfuges, false doctrines, and
pretenses?
It will take the full scope of these three addresses to
examine even ever so briefly these three questions.
We now come face to face with the question of what con-
stitutes preaching. There are innumerable definitions of
"preaching" and "sermons" in our textbooks on homiletics
and books on the general subject. Austin Phelps, in his work
on The Theory of Preaching, defines a sermon as "an oral
address to the popular mind, on religious truth contained in
the Scriptures, and elaborately treated with a view to per
suasion."' This, of course, is true, but, even so, only partially;
for it restricts a sermon to a "religious truth" without a state-
ment of definition concerning the auto of truth. Gerald
Kennedy, in his celebrated work His Word Through Preach-
ing, more adequately defines the Christian preacher as one
who "is the proclaimer of an o,s_ctilLe.u.c.e which was nothing
less than God breaking into the processes of life to reveal
Himself su remely in a Person." 2 To enlarge the horizon of
t us efinition we might note the further observation that
"our danger is that we shall see ourselves as mere agents of
an institution of promoters of a vested interest. In the final
Austin Phelps, The Theory of Preaching, p. 28.
2 Gerald Kennedy, His Word Through Preaching, p. 8.
analysis, we are not employees at all, but unworthy voicesof
the living God." 3 Bishop Quailey is quoted as saying, "The
elemental business in preaching is not with the preaching,
but with the preacher. . . . It is no trouble to preach, but a
vast trouble to construct a preacher."
Therefore, it is obviously much easier to show what is
not a sermon than what is. A sermon is more than informa-
tive. There are countless sources of information. Information
is not at a premium. A sermon is more than a mere segrega-
tion or evaluation of some information. It is more than an
interesting essay or the skillful elucidation of a challenging
biography. Even philosophy standing alone is devoid of the
mighty moving, transforming expectancies of a sermon. In
spite of our colorful and frequent advertising extravagances
in which we lay claim to some exalted achievements, we say
confidently that to style the meetings as lectures is far too low
a level for an Adventist preacher. A lecture informs; a real
sermon transforms
The Personality of Preaching
The apostle Paul possessed an absolutely amazing concept
of Jesus Christ and the full work of the gospel. These were
his credentials:
"Whereof I am made a minister, according to the dispen-
sation of God which is given to me for you, to fulfil the
word of God; even the mystery which hath been hid from
ages and from generations, but now is made manifest to his
saints: to whom God would make known What is the riches
of the glory of this mystery among the Gentiles; which is
Christ in you, the hope of glory: NCEITIDwe preach, warning
eVarman,-Tridteialiig---
a eTeri man in ail wisdom; that we
may present every man perfect in Christ Jesus: whereunto
I also labour, striving according to his working, which work-
eth in me mightily." Col. 1:25-29.
How can we read these words without sensing the moving
3 Ibid.
4 Quoted in The Shepherd-Evangelist, by Roy Allan Anderson, p. 49.
passion of Paul as he stood forth unashamed, speaking of the
experience of "Christ in you, the hope of glory." Sense the
throb of his appeal that the minister might "present every
man perfect in Christ Jesus." Here is the magnificence of the
doctrine of righteousness by faith. This does not come about
by ordinary "lecturing" or beautiful orations and essays or
pleasing philosophies. Pious platitudes do not extricate men
from the webs of their own creations. Such changes are only
wrought out as men fulfill their divine call to :,;_n-iake all men
see what is fellowshib of the mystery.';,E-ph. 3:9.
-Neither was it an accident by which the apostle could say,
"For to me to live is Christ, and to die is gain." Phil. 1:21.
It was not sufficient for him to say that he would be content
to confess Christ or to beseech people to merely live like
Christ. But rather, he said, they were to possess Christ. He
had learned that to "live is Christ, and to die is gain." This
was indeed an intriguing concept! Men might be attracted to
Aristotle and try to pattern after Plato; they might soar to
the heights with Socrates, and yet never say as did Paul, "For
to we to live is Christ, and to die is gain!" Paul considered
himself to be/a part and parcel with Christ. Christ was no
mere abstraction! Christ was a part of him! "I am crucified
with Ch : nevertheless I live; yet not I, but(Christ liveth
nd the life which I now liv in the flesh I live by _
the faith of the Son of God„ho loved me, and gave himself
Gal. 2:20.
Lest this seem to be too far removed from us, and lest we
be tempted to feel that Paul was called to fill a post more
exalted than ours, let us now listen to the appeal of God's
messenger: "Christian worth does not depend on brilliant
talents, lofty birth, wonderful powers, but onrcTe377 1 ear
—a heart purified and refined, that does not exalt self, but,
by beholding Christ, reflects the long lost image of divinity."
How shall we otherwise say it but that the preacher speaks
for God as His ambassador when he is completely identified
5 Ellen G. White, Evangelism, p. 135.

with his Lord and the lon• lost ima e of divinity"?
What a challenge this is to preaching! "But the hearts of those
who do this work must throb in unison with:VIE heart
of Christ. They must be wholly consecrated to the service of
God, ready to do His bidding, to go wheresoever His provi-
dence leads them, and speak the words He gives them. And
if they are what God desires they shall be, if they are imbued
with His Holy Spirit, they co-operate with the heavenly
agencies and are indeed 'laborers together with God.' " 6
It is impossible for true preaching to be divested of per-
sonality. It is true that much which passes for preaching is
devoid of all personality, but what is the fruitage of such a
work after a few short years? Churches grow restive; the
preacher himself grows weary; he and the congregation both
long for a change; sermons of a set pattern that are given with
the idea of "perfecting the saints" are delivered, and nothing
happens! There is no joy in the hearts of the people or in
the heart of the worker. Many a man dies prematurely, not
of overwork, but of a broken heart.
True preaching that flows forth from lips of clay, charged
by the power of the supreme Personality, enriches all and
brings a flow of life-giving power and a dynamic transforma-
tion. It is said of thilie_ihat "there was that
, city." Acts, 8:8. Of course this was the city of Samaria. It
was not noted for its good will toward Christian believers.
The preaching of Christ's name in those stormy days follow-
ing the crucifixion was not an easy task. The hostility of the
times was only heightened by the recent murder of the young
preacher Stephen. It was not the popular thing to become
openly allied with Christ or to be associated with His follow-
ers. The social, economic, political, and religious tempo of the
times forbade any real enthusiasm for Christianity. Great
difficulties pressed in upon the believer on every hand. The
history of those times is well known by all of us here today.
Yet here is a layman possessing some dynamic quality that
a Ibid., p. 159.
equips him to enter a city and bring joy to it. And it was a
joy born out of the preaching of Christ! "Then Philip went
down to the city of Samaria, andrpreachedChrist unto them."
Verse 5. So impressed were some who heard Philip preach
that they wished to purchase the secret. A purpose still
identified as "simony" has become a synonym of that which
is to be avoided. What a great day it will be for the world
when the contemporary Adventist preacher of an unpopular
message can and will so couch his words and so perfectly
reflect the divine image that the entrance of his ministry into
a sin-hardened city will bring joy, real joy, wholehearted joy!
Oh, I long for the day when my ministry—Christ's possession
of me and thus my concept of Him—will bring such an
abounding presence of joy!
But it will be immediately argued that the temper of
our times precludes any such reception of the Advent mes-
sage. A fatalistic concept has settled in upon many that seems
to preclude in their thinking the thought of the possibility
of an friendly reception of the message by the people of the
world. Some are all too ready to contend that opposition,
persecution, bitterness, prejudice, misunderstanding, is the
accepted lot of the Adventist ministry. Some are even tempted
to feel that opposition arising from their preaching is a sign
of complete divine approbation of their methods! I fervently
hope that these studies will unmask the fallacy of such a
conception.
The Great Reconciliation
Going to the very heart of this thesis, we immediately
come into possession of many beautiful and assuring state-
ments from both the Scriptures and the Spirit of prophecy.
"And all things are of God, who hath reconciled us to himself by
Jesus Christ, and hath given to us the ministry of reconciliation; to
wit, that God was in Christ, reconciling the world unto himself, not
imputing their trespasses unto them; and hath committed unto us the
word of reconciliation. Now then we are ambassadors for Christ, as
though God did beseech you by us:_ we pray you in Christ's stead, be
ye reconciled to God. For he bath made him to be sin for us, who
knewQ-io sinljthat we,might be made the righteousness of God in him."
2 Cor. 5:18-21.
Here St. Paul is telling us this magnificent truth: "Now
then we are ambassadors for Christ." There is a strengthening
assurance in this affirmation that makes the heart beat faster
and gladdens the soul of the man called to the gospel ministry.
But Paul does not stop there. "As though God did beseech
you by us: we pray you in Christ's stead, be ye reconciled to
God." And Paul concludes with the blessed promise that it
was all done "that we.might be made the righteousness of
God in him." Call it a mystery if you will, but at least here
is a mystery that is to be translated into flesh and blood.
"The Saviour knew that no argument, however logical, would melt
hard hearts, or break through the crust of worldliness and selfishness.
He knew that His disciples must receive the heavenly endowment; that
the gospel would be effective only as it was proclaimed by_ hearts made
warm and lips made eloquent by a living knowledge of Him who is
the way, the truth, and the life."
A Unique Transaction
To tell that story properly requires a devotion, a peculiar
possession, not expected of men in any other work on earth.
The preaching of a sermon is a unique transaction. The im-
portance of the preacher's connection with Christ is empha-
sized by the words of God to us:
"Arouse every spiritual energy to action. Tell those whom you
visit that hie ena\p_Lall things is at hand. The Lord Jesus Christ will
open the door of their hearts and will make upon their minds lasting
impressions. Strive to arouse men and women from their spiritual in-
sensibility. Tell themthow you found (15siThand how blessed you have
been since you gained an experience in His service. Tell them what
blessing comes to you as you sit at the feet of Jesus and learn precious
lessons from His Word. Tell them of the gladness and joy that there
is in the Christian life. Your warm, fervent words will convince them
\ that you have found the pearl of great price. Let your cheerful, en-
tliTt- you have certainly. found the higher way.
This is genuine missionary work, and as it is done, marly_wilLay_ yake
as from a dream."
7 Ellen G. White, The Acts of the Apostles, p. 31.
After the conference of Minneapolis in 1888, through the
clear voice of the Spirit of prophecy this cause received its
finest instruction regarding evangelistic technique. The mes-
senger of God was most keenly aware of our quite natural
tendencies toward legalism in contradistinction to our high
privileges of preaching Christ more fully and more perfectly
than any other people in the world. The first point of impor-
tance is tha4.possession of Christ personallby the minister
is the center of true preaching.
"Talk to souls in peril, and get them toehold Jesus upon the cross.)`'
d in o make kpossible for Him to pardoniTalk to the sinner with
your own heart overflowing with, the tender, pitying6o7elof Christ.
Let there be deep earnestness, but not a harsh, loud note should be '
heard in the voice of one who is tryingto win the soul to look and
live. First have your own soul consecrated to God. As you look upon
our Intercessor in heaven, let your heart be broken. Then, softened
and subdued, you can address re enting sinners-3 as one who realizes
the power of redeeming love Pray with these souls, by faith laying
them at the toot of the_cross; carry their minds up with your mind,
and fix the eye of faith where you look, upo Jesus_ the Sin Bearer.
Get them to look away from their poor sinful selves to the Saviour,
and the victory is won."'
As if to emphasize this even more beautifully we have this
fine counsel:
"Let us gather together that which our own experience3has revealed
to us of the.preciousness of Christ, and present it to others as a precious
gem that spar es and shines. Thus will the sinner be attracted to Him
who is represented as the chief among ten thousand and the One al-
together lovely. The cross of Calvary is a pledge to us of everlasting
life. Faith in Christ means everything to the sincere believer." 1°
No Bible conference, no college, no theological seminary,
can give a man this. Only on the anvil of daily living, in the
white heat of the fierce conflict of daily experiences, can such
qualities be forged! Only by and through the most intimate
secret closeting with Christ can such fellowships be formed:__
Indeed, there can be no true profession without first a true
possession.
9 Evangelism, pp. 298, 299.

10 Ellen G. White in Review and Herald, March 19, 1895, p. 177.
9
Preaching Defined
The definition of true preaching now comes into sharper
focus. It is clear that real preaching is_personality incarnate
in life _and word. The preacher gives himself. His words
express his very life.
"What is the work of the minister of the gospel? It is to rightly
divide the word of truth; not to invent a new gospel, but to rightly
divide the gospel already committed to them. They cannot rely upon
old sermons to present to their congregations; for these set discourses
may opt be _appropriate to meet the occasion, or the wants of the
people. There are subjects that are sadly needed, that should be
largely dwelt upon. The burden of our message should be the mission
and lye of Jesus Christ. Let there be a dwelling upon the humiliation,
self-denial, meekness, and lowliness of Christ, that proud and selfish
hearts may see the difference between themselves and the Pattern, and
may be humbled. Show to your hearersjesus in His condescension to save
fallen man. Show them that He who was their surety had to take human
nature, and carry it through the darkness and the fearfulness of the
malediction of His Father, because of man's transgression of His law;
for the Saviour was found in fashion as a man.
"Describe, if human language can, the humiliation of the Son of
God, and think not that you have reached the climax, when you see
Him exchanging the throne of light and glory which He had with
the Father, for humanity. He came forth from heaven to earth; and
while on earth, He bore the curse of God as surety for the fallen race.
He was not obliged to do this. He chose to bear the wrath of God,
which man had incurred through disobedience to the divine law. He
.chi to endure the cruel mockings, the deridings, the scourging, and
the crucixion. 'And being found in fashion as a man, he humbled
himself, and became Alle_client unto death'; but the manner of His death
was an astonishment to the universe; for it was even the death of the
cross. Christ was not insensible to ignominy and disgrace. He felt it all
most bitterly. He felt it as much more deeply and acutely than we can
feel suffering, as His nature was more exalted, and pure, and holy than
that of the sinful race for whom He suffered. He was the majesty of
heaven, He was equal with the Father, He was tie commander of the
hosts of angels, yet He died for man the death that was, above all others,
clothed with.Loominy and reproach. '0 that the haughty hearts of men
might realize this! 0 that they might enter into the meaning of redemp-
tion, and seek to learn the meekness and lowliness of Jesus!" 11
1-1 Ibid., Sept. 11, 1888, p. 578.

CHRIST THE CENTER OF TRUE PREACHING 1S1
This, then, is the secret of preaching Christ! Here is the
finest definition of true preaching. Oh, wondrous story! Our
viewpoints are sharpened and our personalities made winsome
by the contemplation of Christ.
"It is not enough to be familiar with the arg_uments of the truth
alone. You must meet the people through th(f.cfe)tht is in Jesus. Your
work will be made wholly successful, if joIs is abiding with you; for
He has said, 'Without me, ye can do nothing.' "19
There is no other way. True preaching allows of no other
concept. It has ever been true that—
"Without the presence. of Jesus in the heart, religious service is
only dead, cold forma ism. e Zonging esire for communion with__
God soor(cl easewhen the Spirit of God ivrieved—from us; but when
Christ is Cin us the hope of glory, we are constantly directed to think
and act in -iTeTerence to the glory of God." "
The Wooing Power of Christ

A touching incident during the recent war points up the
eternal truth that "I, if I be lifted up from the earth, will
draw all men unto me."
An airman was severely wounded in combat. He was re-
turned to the field hospital for immediate medical help. After
the doctor had done his best he went on to the next man. The
wounded airman turned to the one in the next bed and asked,
"Say, fellow, can you help a mate with a bit of religion?"
"Sorry, pal, I'm afraid I can't; but a lad com s through
here each Thursday. She'll put you ri ht."
"Well, I may not be here next Thursday." Saying that,
he turned to the one in the bed next to him on the other _
side. "I've been thinking. I don't know whether it's a bit
out of the Biblc__or not, but some words keep coming through
my mind, 'Suffer little children to come unto me; for of such
is the kingdom of heaven."
"Yes, that's in the Bible all right."
"Well, if Jesus Christ wanted the children to come to
12 Ibid., Aug. 28, 1888, p. 546.

13 ibid., April 17, 1888, p. 242.
Him, do you thing-He'd have me?\, for I know I need Him.
Anyway, I'm going to ask Him." He pulled the sheet up over
his head. That sheet never came down.
"And I, if I be lifted up from the earth." Yes, high above
the din and confusion, contradictions, frustrations, and delu-
sions of this sick, pitiable, poor world, comes the plea:
"Lift upCe77s)you that teach the people, lift Him up in sermon,
in song, in ra er. Let all your powers be directed to pointing souls,
confused, bewi ered, lost, to 'the Lamb of God.' Lift Him up, the
risen Saviour, and say to al w o hear, Come to Him who `hath loved
us, and hath given himself for us.' Let the science of salvation be the
burden of every sermon, the theme of every song) Let it be poured
forth in every supplication. Bring nothing into your preaching to sup-
plement Christ, the wisdom and power of God. Hold forth the word
of life, presenting _Jesus as the hope orifie penitent and the stronghold
of every believer. Reveal the Tway of peace to the troubled and
the despondent, and show forth the grace and completeness of the,
Saviour." "
Gaines S. Dobbins, professor of evangelism at the Southern
Baptist Theological Seminary, Louisville, Kentucky, gives us
this sparkling thought:
"Christ is the center and circumference of disciple winning. This
is the supreme lesson which John learned and which he would share
with us. All the plans and purposes of Christianity gather about a
Person. Unless Christ is at the center, all theology and ecclesiology
eventually become false and futile. Men are not to be made champions
of a Cause, or protagonists of a Doctrine, or Saviours of society, or build-
ers of a Church, or prophets of a Millennium, or snatchers of brands
from the burning, or teachers of a philosophy of life, or proclaimers
of ethical standards, or any such thing, primarily. Those who are in
ignorance and unbelief concerning Christ, whatever their status, can
and must be made disci les (learners) of him who is the Way, the
Truth, the Life, e se t e individual and society are without hope." "
A Cruciform Message
Christocentric preaching cannot avoid the moving, impel-
ling domination of the cruciform message. This is the heart-
throb, the very life, of true Christianity. It is the heart, the
15 Gaines S. Dobbins, Evangelism According to Christ, p. 34.
center, the core of the Seventh-day Adventist message. In the
preaching of this mighty truth we are to be foremost.
"Many of our ministers have merely sermonized, presenting subjects
in an ar umentative way, and scarcely mentioning the saving ower _
of the,aqseijner. Their testimony was destitute of the saving b oscLaL__
Christ. Their offering resembled the offering of Cain. He brought to
the Lord the fruit of the ground, which in itself was acce table in
God's sight. Very good indeed was the fruit; but he virtue of the
offering—the blood of the slain lamb, representing the b ood of Christ—
was lacking.rgoit is with Christless sermons. By them men are not
pricked to the heart; they a17 ,-ond to inquire, What must I do to
be saved? Of all professing Christians, Seventh-day Adventists should
be foremost_irLiz
i diftinChrist before the world." "
Herein lies the fundamental challenge today in pro-
claiming a saving, winsome, dynamic, and warning message.
"Of all professing Christians, Seventh-day Adventists should
be foremost in uplifting Christ." Seventh-day Adventist
ministers are to be more capable of preaching a powerful,
soul-stirring sermon on the great themes of Christ than any
minister of other churches or religious bodies. Our preaching
is never to be eclipsed by others when it comes to a practical
revelation of the Sa— our. We should be noted in the world
as outstanding expositors of the blessed Saviour! This is our
destiny.
There are other religious bodies that observe Saturday as
a day of rest; others also teach the truth as to the nature of
man in death. there are others who preach the imminent
econd coming of Christ; there are others who stoutly resist
the Catholic expose her machinations; still others
practice vegetarianism; there are some who practice chastity
in daily life, sirni71-City of dress, and condemn worldly pleas-
ures; there are those who pay tithe—and so we could mul-
tiply the list. Wherein, then, lies our distinctiveness, the
authority for our existence?
Is it not true that in the great providence of the mighty
God He has ordained the Adventist people to go forth to the
world with a balanced, perfectly correlated message of truths
16 Gospel Workers, p. 156.
that are all exemplified in thelhfe ofJesus; Christ; and that
in the bold an unexcelled preaching of Him the world shall
again see incarnate God's way of life? "How much more power
would attend the preaching of the word today, if men dwelt
less upon the theories and arguments of men, and far more
upon the lessons of Christ, and upon practical godliness.'
The preaching of a clear, cross-dominated message imparts
an irresistible power to the truth. "The mystery of the incar-
nation of Christ, the account of His sufferings, His crucifixion,
His resurrection, and His ascension, open to all humanity the
marvelous love of God. This imparts a power to the truth.""
In the past some have been tempted to believe that argu-
ments, facts, proof, evidence, authority, debate, will so startle
the world that it will capitulate before such incontrovertible
truths! One hundred years has shown the complete fallacy of
such an idea. There is only one method, only one power, that
can subdue the stubborn will and enlighten the prejudiced
mind.
"The theme that attracts the heart of the sinner isCCr7iZt.,)and Him
crucified/On the cross of Calvary, Jesus stands revealed to the world
in uhEaralleled love. Present Him thus to the hungering multitudes,
and the light of His love will win men from darkness to light, from
transgression to obedience and true holiness. Beholding Jesus upon
the cross of Calvary arouses the conscience to the heinous character
of sin as nothing else can do."
ow long will it take for us to believe enthusiastically
the divine blueprint and heed the instruction of the messenger
of God for twentieth-century evangelism? In giving specific
instructions to a worker as early as 1885, the messenger wrote:
"I told him that the best and wisest plan would be to dwell upon
subjects that would arouse the(onscience-.)He could talk to them upon
practical godliness; devotion and piety; and present the self-denial, self-
sacrifici Jesus as our examples until they will see the contrast
in their self-indulgent life, and become dissatisfied with their unchris-
tian lives." "
Ellen G. White in Review and Herald, Jan. 7, 1890, p. 1.

's Ibid., June 18, 1895, p. 385.
19 Ibid., Nov. 22, 1892, p. 723.
2° Evangelista, p. 226.
The Secret of Winning Men
This is the secret of winning more men to the truth. A
cruciform messa_ge not only mightily moves other men but
,transforms the preacher also. And it is at this point that great
preaching, great living, great ministries, must begin!
"Qhrist cruciga.—tom it, el:4y it, siag it, and it wilt break _and win
hearts. Set, formal phrases, the presentation of merely argumentative
subjects, is productive of little good. The melting(love of God?in the
hearts of the workers will be recyznized by those for whom they labor.
Souls are thirsting for the water of life. Do not allow them to.lo from
you ezmy. ELeal the love of Christ(to then ea them MLesus,
and He will give them the bread of life and the water o salvation."'
"There is a fountain filled with blood

Drawn from Immanuel's veins;
And sinners plunged beneath thatAlood,
Lose all their guilty stains.
"Thou dying Lamb! Thy precious blood

Shall never lose its power,
Till all the ransomed church of God
Are saved, to&no more":).
"E'er since by faith I saw the stream

Thy flowing wounds supply,
._Redeeming love has been n ..
i.y.
a.a.z&tt,
xria shall be till I die.
"There in a nobler, sweeter song,
I'll sing :Thy power to save
When this poor lisping, stammering tongue
Is ransomed from theerlys."
—WILLIAM COWPER (1731-1800).
The Restrictions of Legalism

Contrasted with this truly thrilling pattern for the presen-
tation of His truth is the narrow, limited, and completely
inadequate concept of legalism. Is it not within the scope of
this address to define the processes of salvation or the theology
21 Ellen G. White in Review and Herald, June 2, 1903, p. 8.
of salvation by grace alone. It is left to others to deal with this
thrilling aspect of the subject. But the area of this address
would be incomplete if passing reference were not made to
the danger, the inadequacies, the utter futility, of attempting
to present true Adventism in the narrow confines of cold,
damp, dark, sunless, Christless legalism. Straight as an arrow
piercing the very heart of legalism is this incisive statement:
"Legal religion will not answer for this age. We may perform all
the outward acts of service, and yet be as destitute of the quickening
influence of the Holy Spirit as the hills of Gilboa were destitute of
dew and rain. We need viritual moisture; and we need also the
bright beams of the Sun of Righteousness to soften and subdue our
hearts." 22
This is in sharp contrast to the assurance of success on the
other hand that comes when a proper approach is made.
"Here is the secret of success, in preaching a living personal
Saviour in so and earnest a manner that the people may be
able to lay hold by faith of the power of the Word of life."
It is not by argument that the message is to be given. Argu-
ment is defensive. It also puts others on the defensive. It
beclouds reason. It arouses baser emotions and reactions.
"We need far less controversy, and far more presentation of Christ.,
Our Redeemer is the center of all our faith and hope. ThTigiwhVcan
present His matchless loveland inspire hearts to give Him their best
and holiest affections, are doing work that is great and holy." 24 (Italics
supplied.)
Seventh-day Adventists utterly reject the thesis of salvation
_by works, or even by the slightest performance of works, be
they ever so minute, as a means of salvation. We reject legal-
ism. Yet that charge against us has stuck. Perhaps this is true
to a large extent because of our own creation. The world still
suspiciously views us as legalists. We can never win the world
until that belief is utterly annihilated. That is why this point
must be emphasized.
"Centuries, ages, can never diminish the efficacy of this atoning
22 I id . , May 26, 1903, p. 8.

28 Evangelism, p. 170.
24 Ellen G. White, The Colporteur Evangelist, pp. 60, 61.
sacrifice. The message of the _gospel of His grace was to be given to
the church in clear and distinct lines, that the world should no longer
say that Seventh-day Adventists talk the law, the law, but do not teach
or believe Christ._'
How important, then, that we really earnestly heed the
following instruction:
"The apostle presents a solemn charge to every minister of the
gospel. He arrays them before God and the Lord Jesus Christ, who
shall judge the quick and the dead, to preach the word, and they are
not to show a partiality for merely the prphecies and the argumenta-
tive portions of the Scriptures, but the greatest and most important
lessons that are given us are those given us- by, Jesus Christ Himself." " _
Well might we say with Dr. George W. Truett:
"The Man of God must have _insight to things spiritual. He must
be able to see the mountain filled with the horses and chariots of fire; he
must be able to interpret that which is written by the finger of God upon
the walls of ,conscience; he must be able to translate the signs of the
times into terms of theirsaTiTual meanin ; he must be able to hear
an tell of the footfalls of the Almig ty as He walks in His garden at
eventide; he must be able to draw aside, now and then, the curtain
of things material and let mortals glimpse the spiritual glories which
crown the Mercy-seat of God. Indeed, the Man of God must be an
alchemist who changes the base metals of this world into the fine
gold of heavenly values. The Man of God must declare the pattern
that was given unto him in the Mount; he must utter the vision granted
unto him upon his isle of revelation; he must roll away the stone from
before the tomb of this world's dead hopes and proclaim the resur-
rection of a new life through Jesus Christ our Lord."
95 Ellen G. White, Testimonies to Ministers, p. 92.

22 Powhatan W. James, George W. Truett, A Biography, pp. 270, 271.
Part II
"For God hath not given us the spirit of fear; but of (Power and
of love, and of a sound mind. Be not tY6Titherefore ashaied of the
testimony of our Lord, nor of me his prisoner: but be thou partaker
of the afflictions of the gospel according to the power of God; who
hath saved us, and called us with an holy calling, not according to
our works, but according to his own purpose and grace, which was
ziven us in Christ Jesus before the world began, but is now made
manliest -by the appearing of our Saviour Jesus Christ, who hath
bolished death, and hath brought life and immortality to lighjthrough
the„gospe : w ereunto I am appointed a preacher, and an apostle, and
a teacher of the Gentiles. For the which cause I also suffer these things:
nevertheless I am not ashamed: for I know whom I have believed, and
am persuaded that he is able to ke_c_p that which I have committed
unto him against that day." 2 Tim. 1:7-13.
In this wonderful testimony of Christian assurance the
battle-worn apostle spoke triumphantly of an experimental
fellowship with One able to disperse clouds of despair in
every field of human endeavor. Political, social, economic,
and spiritual unrest, and even moral collapse, brought no
sense of fright or disturbance to the quiet calm in this deep
reliance upon Christ.
It is equally noteworthy to observe how emphatically the
apostle declares, "I know whom I have believed." This is not
to say it is unimportant to know what to believe or wl!y_we_
should believe it. But it does emphasize the fundamental
truth that it is of first importance to know rn"'we
"--- believe.
It is said that when James Alexander, the well-known
138
preacher, lay dying, a neighbor called upon him and began
reading and discussing some of the great sermon texts em-
ployed by the minister during his fruitful years of service.
This text was one of them. He quoted the words, "For I
know in whom I have believed"; and the great preacher
instantly gathered the feeble strength remaining and, raising
himself up, cried out: "No, no, the text does not say 'I know
in whom,' it says 'I know whom I have believed'; do not put
a preposition between_me_and my Lord." Such is the vital
meaning of a true possession of Christ, without which it is
impossible to truly profess Him.
The beloved apostle Paul invited Timothy to enter into
a deeper and more profound personal experience with the
Saviour. "Be thou partaker of the afflictions of the gospel
according to the power of God; who hath saved us, and
called us with an holy calling, not according to our works,
but according to his own purpose and grace." In all of the
Scriptures He is known as:
"The Christ"—the Greek word.
"The Messiah"—the Hebrew word.
"The Anointed"—the English word.
"We have found the Messias, which is, being interpreted,
the Christ:— John 1:41.
It was after this glorious revelation that the next day Jesus
found Philip, "and saith unto him, Follow me." John 1:43.
Here is an excellent evangelistic and preaching pattern. Re-
veal the Christ first; experience personally the power of_thr_____
gospel in the life. The'n proceed to invite men to follow Him.
Three Facts of Importance

This introduces us to three basic elements to be found in
true Christ-centered preaching. They must never be dis-
counted or overlooked. They are, (1) the right words, (2) the
right spirit, (3) at the right time. Here again is the blueprint:
"Tact and good lid ment increase the usefulness of the laborer
a huricrrerrOjcl. le wi spea tie right words at the right time, and
show the he spirit, this will exert a melting power on the heart of
the one he is trying to help." 28
The Right Spirit

This is a most important emphasis. It must ever be recog-
nized by the Seventh-day Adventist preacher that the Spirit
of Christ must be his own spirit if he would win men. Surely
we should examine our approach to men when we consider
the truth that—
"there is a vast amount of rubbish brought forward by professed be-
lievers in Christ, which blocks up the way_to the cross. Notwithstanding
all this, there are some who are(so deeply convicted that they will
come through every discouragemen7and will surmountevery obstacle
in order to gain the truth. But had the believers in the truth purified \
their minds by obeying it, had they felt. the importance of knowledg_e_
and of refinement of manners in Christ's work, where oneul so has/
been saved there might have beencwenty.",
I wish we could read and reread that dramatic statement
until it is irrevocably impressed upon our minds and becomes
a guide in our procedural planning. We have every right to
rejoice exceedingly for the salvation of the one precious soul.
Christ Himself taught us this in His parable of the one lost
sheep; but, brethren, what of the other nineteen we might
have won but who have been sacrificed on the altar of errone-
ous emphasis in our preaching and perhaps neglect of a true
spiritual dynamic?
So pointed was this instruction as early as 1876 that we
cannot overlook the pioneer appeal of the messenger. How
intensified became this appeal after 1888! And yet, here we
are, better than threescore years later, still aware that the
dynamic, winsome, powerful note we desire is missing in
our general ministry!
One of the most beautiful pictures of our Lord is given
in The Desire of Ages, where we are told:
"His tender compassion fell with a touch of healing upon weary
and troubled hearts. Even amid the turbulence of angry enemies He

22 Testimonies, vol. 4, p. 68.
(was surrounded with an atmosphere of )eace.,The beaut of His coun-
tenance, the loveliness of His character, above all, the den:. tressed
in 1291 and zas, drew to Him all who were not hardened in unbelief.
Had it not been for the eet,
sw s mpatheticie that shone out in
..,,every look_and word, He wou not have attracted the large conue-
gations that He did. The afflicted ones w o came to im, felt that He
linked His interest with theirs as a faithful and tender friend, and
they desired to .14..now more of the truths He taught. Heaven was brought
near. They longed to ,abide in His presence, that the comfort of His
love might be with them continually
Here is the secret of Christ's success: "Had it not been for
the sweet, sympathetic spirit that shone out in every look and
word, He would not have attracted the large congregations
that He did." A careful study of Christ's life and ministry
shows that this is not an oversimplification of the formula for
His success. Contrast this with our frequent debative, polemic,
defensive, quarrelsome, argumentative presentations until
our diminishing attendance at the meetings forces us to
abandon any further presentation of the message!
Behold how tenderly Jesus bade His followers to come
unto Him. He took advantage of the innate longings of every
heart. His spirit met theirs. By touching upon the things they
recognized and sensed in their (JAjlyrcw.t.ine He succeeded
in awakening within them a compatible spirit that produced
a lasting rapport. His spirit awakened theirs by assuring them
that He was:
1. The vine. John 15:1.
2. The door. John 10:7.
3. The, good sheRherd. John 10:4.
4. Thelizia of the world. John 8:12.
5. The Alpha and Omega. Rev. 21:6.
6. The root and the offspring of David. Rev. 22:16.
7. The resurrection and the life. John 11:25.
8. The bread of life. John 6:35.
9. The water of life. John 4:14.
10. The bright and morning star. Rev. 22:16.
11. The way, t125 truth, and the125: John 14:6.
so Ellen G. White, The Desire of Ages, p. 254.
This marked the spirit of Jesus. We are to possess His
spirit and proclaim Him anew in all of these fundamental
aspects and needs. He who recognizes Him in these relation-
ships immediately finds in Him the source of life, light, food,
shelter, eternal hopes and destinies. By discovering Him the
materia of life assumes a subordinate proportion of time and
interest.
Here is the secret of persuasive preaching power. "The
_melt n love of God in the hearts of the workers will be
recognized by_ those for whom they labor." ' No one need
applyCartificial devicto produce decisions for the Lord
Jesus Christ. When the ministertrulj(=selSt... ffist, he
cannot possibly hide the indwelling Master/The natural con-
sequence of this is that his work cannot and will not fail.
)
"Accompanied by the power of persuasion, the power of_prayez,__
the power of the love of God, this work will not, cannot, be without
fruit." "
/1 iApproach the seople in a )ersuasive, kindl manner full of
eerfuTneTh an ove for Christ. . . . No human tongue can express
the preciousness of the ministration of the word and the Holy Spirit.
No human expression can portray to the finite mind the value of
understanding and by living faith receiving the blessing that is given
as Jesus of Nazareth passes by." ""
What more need we then to do but follow this wonderful
counsel and fitly represent our_Lord through aperfect knowl-
edge of Him?
To preach Christ fully is to make Him live anew in heart
and life. The preacher must form a close kinship and show
clearly how Christ identifies Himself with everyone who
comes to Him for succor and fellowship. It must be clearly
demonstrated that while Christ is God, yet He completely
identified Himself with man. "Christ had not ceased to be
God when He became man." And yet for all of this He
became:
32 Ellen G. White, The Ministry of Healing, p. 144.
"The Desire of Ages, p. 663.
"The MAN Christ Jesus." 1 Tim. 2:5.
"A MAN of sorrows." Isa. 53:3.
"The MAN of Nazareth."-The Desire of Ages, p. 249.
"The MAN of Calvary."-The Desire of Ages, p. 391.
"In fashion as a MAN." Phil. 2:8.
"The Son of MAN hath power." Matt. 9:6.
He was both Son of God and Son of man.
The Son of God: Matt. 2:15; 3:17; 4:3, 6; Luke 1:32, 35;
3:32; 4:3, 9; 4:34, 41; John 1:34, 49; 3:16, 18, 35, 36; 5:22, 23;
6:40, 69; 12:26; 13:3; 14:13; 15:23; 16:27, 30; 17:1; 19:7;
Rom. 1:9; 5:10; 8:3, 29, 32; 1 Cor. 1:9; Gal. 1:16; 4:4, 6; Col.
1:13; 1 Thess. 1:10; Heb. 1:2, 5, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3;
1 John 1:3, 7; 3:23; 4:9, 10; 5:9.
The Son of man: Matt. 8:20; 9:6; 10:23; 11:19; 12:8, 32,
40; 13:37, 41; 16:13; 17:9, 22; 24:27, 30, 44; 25:31; 26:2, 24,
45; Mark 8:38; 9:12, 31; 10:33; 13:34; Luke 5:24; 6:22; 9:22,
26; 11:30; 12:8; 17:22; 18:8; 19:10; 21:36; 22:48; John 1:51;
3:13; 5:27; 6:27, 53, 62; 8:28; 12:23, 34; 13:31; Acts 7:56;
Rev. 1:13.
Here are numerous references and sermon texts showing
how this wonderful mystery will aid in crystallizing the
dynamic ministry of our blessed Lord. With His spirit in
the life no preacher need lament an empty, frustrated, un-
satisfactory ministry. As Christ Jesus walks about through
our cities and villages again, reincarnate within His earthly
ministers, His influence will be reflected in their service.
-d-iTV7r intended ordinariness to characterize the remnant
--G-61
ministry.
One rich paragraph epitomizes all we have said thus far:
"Let every minister learn to wear the os el shoes. He who is
shod with the preparation of the zospel of ea wi walk as Christ
walked. He will be able to speak right words, and to speak them in
love. He will not try to gitA home God's message of truth. He will
deal tenderly with every earl, realizing that thecSai i0 will impress
the truth on those who are susceptible to divine impressions. Never,
will he be(iFehent his manner. Every word spoken will have a
-77un• influence. . . In spe Ong words of _reproof: let
softening, sul
p ut all the C ristlike tendernes +and ove possible into the voice.
The higher a minister's position, the more circumspect should he be
in word and act." "5
The Right Words
As Christ's ambassadors we have a solemn responsibility
in the fact that we are held accountable for every single word,
written or spoken. Our words may lead some soul to a need-
less misunderstanding_ of the truth or quench the spirit to
desire further investigation. "It should ever be manifest that
we are reformer4, but not bigots." It is quite obvious, then,
that there must be a sharp line drawn between the presenta-
tion of true reforms and sharp, debative, critical bigotry.
Bigotry, of course, is one of the basest forms of self-conceit,
pharisaism, and self-aggrandizement.
In this matter, as well as in all others, Christ has set
before us His own noble example.
"Christ caied out in His life His own sdivine teachings. His zeal
never led Him to become passionate. He manifested consistency with-
out obstinacy, benevolence without weakness, tenderness and sympathy
without sentimentXs-IT—He was highly social, yet He possessed a re-
served di nit that did not encourage undue familiarity. His temperance
never e to bigotry or austerity."
Here was the wonderful example of the Master in draw-
ing a proper balance and correct proportion of these prin-
ciples as He taught and lived the truth before men. Sometimes -\
a man's personal position in(temperance) leads him to be
g-i-s-VOThe may even attempt to classify
critical, sharp, self-et
the believers into groups of first-class or sccond-class followers
of Jesus. But not so with Christ. "His temperance never led
to bigotry or austerity." Another may be troubled about the
matter of dress. In this it is easy to fail to represent fully the
spirit of Jesus Christ. In setting forth a false procedure along
_argumentative, legalistic lines, the minister violates the very
fouidaional concept of the third angel's message. Said the
messenger of God:
"There are many who try to correct the life of others byat cing,
Crac1----"
what they consid.er are wrong habits. They go to those whom they think
are in error and point out their cLeLesis..,.The say, 'You don't dress
as you should.' They try to_pick off the(iiiii7ments,lor whatever seems
)
offensive, but they do not _seek io_ fasten the mind tothe(ruth.Those
who seek to correct others should present thetziractions of Jesus. They
should tapiatcpand compassion, present. His example and
sagjfice, reveal His Spirit, and they need not touch the subjectL)L____.
dress at all. There is no need to make—tI dress question the main /
L----
-= Poni your religion. There is somethingr richer to speak of. Talk
of Christ, and when thc heart 1 rted, everything that is out of
harmony with the word of God,willdrop off, It is only labor in vain
to pick leaves off a living tree. the leaves will reappear. The ax must
be laid at the rooio tie tree, and then the leaves will fall off,` never
to return." "
Here is a technique far more perfect than the approach
that is used many times by pastors, evangelists, and personal
workers. Many of the rank and file of our church membership
have never been directed to catch the full impact of such a
presentation of difficult truths with "right" words concern-
ing our Lord Himself.;"Cleanse the fountain, and the streams
,' will be pure. If the heart is right, your words, your dress, your
as will all be right." ' This is the surest way of all to
( differentiate between a true reformer and a narrow, legalistic,
cold, austere, religious bigot. The time is at hand to present
the truth powerfully as it is inaesuZ) By placing Christ bef
men on the high and lofty plane which it is our privilege to
do, His perfect life will become a challenging contrast to those
whose knowledge of Him is dwarfed or imperfect. Let the
world clearly see that—
He is BEFORE all things.
Col. 1:17--"He is before all things."
Prov. 8:23—"I was . . . from the he _a__.
imli-
Micah 5:2, margin—"Whose goings . . . from the days of
eterilisy:-----
Heb. 1:10--"Thou, Lord, in the beginning . . . laid the
foundation of the earth."
_A .9 Ellen
8 G. White in Signs of the Times, July 1, 1889, p. 886.
Testimonies, vol. 1, p. 58.
10
John 1:1-3 (Aid) thingswere made by him."
Titus 1:2—"Which God . . . promised before the world
began."
He is ABOVE all things.
Heb. 1:9—"Anointed . . . above thy fellows."
Phil. 2:9—"A name which is above every name."
Eph. 1:20, 21 "Set him . . . far above all principality."
He is OVER all things.
Matt. 11:27—"All things are delivered unto me."
Rom. 9:5—"Christ . . . , who is over all, God bless for
ever." ow-
John 3:35—"The Father . . . bath given ALI, things
into his hand."
The Master's Way
Preaching in the abstract accomplishes little, but preach-
ing with personalit brings power, vitality, and conviction in
the message.
Jesus Christ, and hath given to us the ministry of reconciliation; to
wit, that God was in Christ, reconciling the world unto himself, not
imputing their trespasses unto them; and hath committed unto us the
word of reconciliation. Now then we are ambassadors for Christ, as
though God did beseech you by us: we pray you in Christ's stead, be
reconciled to God. For he hath made him to be sin for us, who
knew
knew no sin; that we might be made the
_ righteousnas of God in him."
2 Cor. 5:18-21. '' --
The way that Christ worked among men is the perfect
pattern for His laborers today. He excelled in all phases of
human relationships. In every situation He was the Master.
In breaking down— prejudice
_ and winning the_confidence of
men He put into operation the most perfect of all laws.
"Satan is constantly seekin to produce effects by rude and(7ia -it i,
/ thrusts; but Jesus found access to min s yt e pathway of their most
(....,familiar associations. He disturbed as little as possible their accustomed
train of thought, bk1Druit--- action)or prescribed rules. He honored
man with His confidence, and-TM-placed him oriThiclionor. He intro-
duced old truths ina-i- aew and precious light. Thus, when only twelve
years old, He astonished the doctors of the law by His questions in the
temple.
"Jesus assumed humanity, that He might meet humanity. He brings
men under the transforming power of trAL.,14meeting them where
theme are. He gains access to the -Heart by securing and con-
fidence, making all feel that His identification with, their natur-e—antl-,
interest is complete. The truil—eaine from His lips beautiful in its ,
sin2pishy) yet clothed with dignity ancl.p.sas:'
Dealing With Prejudice
Prejudice is the result of insufficient information or the
improper correlation of a few known facts. The problem of
prejudice is serious in every form of human behavior or
relationships. But the worst of all prejudices frequently finds
its most violent eruption within the scope of spiritual or
religious controversies. This question, therefore, is of vital
interest to us here assembled.
Happily, a formula for greatly resolving prejudice has
likewise been given to us. Procedures and guiding principles
have been provided in abundance. And, naturally enough,
preaching the Christocentric message assumes utmost impor-
tance. "It will be difficult to create prejudice in the hearts-
of those who are seeking for truth as for hidden treasure, if
the speaker will —iffae—ifinWerf (211st• tore will then,
reveal Christ, not himself." 'x
nelinnr§..pealor when to keep silent during a discussion
of a religious character is most important. It is the unadvised
word, the poorly chosen adjective, the improper inflection in
tone or voice, that frequently starts a tragic trail of prejudice,
bitterness, and conflict. But happily there is an area in which
the religious worker can move about with perfect freedom.
Again we find this to be in the name of Christ.
"We are in constant need of wisdom to know when to speak and
when to keep silent. But there is always perfect safety in talking of the
hope of eternal life. And when the heart is all melted and subdued._
by the love of Jesus, the inquiry will be, 'Lord, what must I do to be
saved.'"(TrOltsplied.)
" Evangelism, p. 140.
a Ibid., p. 202.
"Ibid., p. 248.
Lest you may think there is an improper overemphasis
given to this aspect of preaching, let us note this striking,
imperative instruction:
"fesLand His beloved Son must be presented before the people
in the wealth of the love they have evidenced for man. In order to
break down the barriers of prejudice and impenitence the love of Christ
must have a part in every discourse. Make men to knowefiow iiilit
Jesus loves them, and what evidences He has given them of His love.
What love can equal that which God has manifested for man by the
death of Christ on the cross? When the heart is filled with theary
thils, this can be presented to the people and it will affect hearts." "
But this grand revelation of Christ need not, and will not,
overwhelm the struggling soul if he can be led to see the
sublime truth that Christ seeks to live again in His people. As
they clearly see His cLiiilLty, and yet how in the flesh He set
the pattern for daily living, they will, in the deepest sense of
awe, acclaim Him as their Saviour. The brilliance of His
life, the grandeur of His charm, will completely capture and
captivate them. Let us see the tremendous expanse opened
to the preacher of Christ as he begins to contrast these great
principles of the Saviour's life.
The Divine-Human Nature of Christ

The DIVINE Nature
As Jehovah:
Gen. 22:14—Jehovah JIREH: Jehovah will, provide.
Ex. 17:15 Jehovah NISSI: Jehovah my banner.
Judges 6:24—Jehovah SHALOM: Jehovah send peace.
Jer. 23:6—Jehovah TZIDKENU: Jehovah our righteous-
ness.
Eze. 48:35—Jehovah SHAMMAH: Jehovah is there.
Ps. 23:1—Jehovah R'OI: Jehovah my shepherd.
Ex. 15:26—Jehovah ROPHEKA: Jehovah my healer.
Isa. 40:3-5 with Luke 3:4-6—"Prepare ye the way of
Jehovah."
43 Ibid., p. 285.
Isa. 41:4 with Rev. 2:8—"Jehovah, the first, and with
the last." --
Isa. 42:6, 7 with Luke 2:32; 1:79—"Jehovah . . . a light
of the Gentiles."
Isa. 6:1-3 with John 12:41.
Isa. 8:13, 14 with 1 Peter 2:8.
Isa. 40:11; 44:6 with Rev. 1:17.
Isa. 48:12-16 with Rev. 22:13.
Jer. 23:5, 6 with 1 Cor. 1:30.
Joel 2:32 with Acts 2:21; 1 Cor. 1:2; Mal. 3:1 with
Mark 1:2.
Heb. 13:20; James 2:1.
Eternal God:
Ps. 45:6; 102:24-27 with Heb. 1:8, 10-12; Isa. _9:6.
Creator:
John 1:1-3; Rom. 9:5; Matt. 28:18; Eph. 1:21.
Judge:
Eccl. 12:14; 1 Cor. 4:5; Jer. 10:10; John 15:20; 2 Cor.
5:10; 2 Tim. 4:1; John 5:20, 22.
Saviour:
Hosea 1:7; Titus 2:13; Heb. 1:8; Acts 20:28; John 20:28;
1 John 5:20; Isa. 9:6; Rom. 9:5; John 5:25, 26.
Equal With Go
Zech. 13:7; John 5:17, 23; 16:15; Phil. 2:6; 1 Thess. 3:11;
2 Thess. 2:16, 17; John 1:1-3.
Lord From...Heaven; Lord of Sabbath; Lord of V
Gen. 2:3; Matt. 12:8; Acts 10:36; Rom. 10:11-13; 1 Cor.
15:47; John 3:13, 31; 6:32, 38, 41, 58; John 4:29; 8:23; 16:
28, 30.
One With God
John 10:30; 17:11, 21, 22, 23; John 5:23; 8:54; 1:18; 14:
7-9; 8:19; John 12:44; John 5:19; John 5:21; John 5:26.
Sends Spirit With God:
John 14:16; John 15:26.
Fullness of the Godhead:
Col. 2:9; Heb. 1:3.
Eternal, rttnipotent:
Ot
Ps. 45:3; Isa. 9:6; Micah 5:2; Matt. 18:20; 28:20; John
16:30; 21:17; Phil. 3:21; 1 Tim. 1:17.
The HUMAN Nature

Conception: Matt. 1:18; Luke 1:31; Matt. 1:16, 25; 2:2;
Luke 2:7, 11; John 1:14; Heb. 2:14.
Human Soul: Matt. 26:38; Luke 23:46; Acts 2:31; Isa.
53:10, 12.
Physical Characteristics:
Circumcision—Luke 2:21.
Wept—Luke 19:41; John 11:35.
Hunger—Matt. 4:2; 21:18.
Thirst—John 4:7; 19:28.
Sleep—Matt. 8:24; Mark 4:38.
Weariness—John 4:6.
Sorrow—Isa. 53:3, 4; Luke 22:44; John 11:33; 12:27.
Buffeted—Matt. 26:67; Luke 22:64.
Felt indignities Luke 23:11.
Scourged—Matt. 27:26; John 19:1.
Nailed to cross—Luke 23:33 with Ps. 22:16.
Death—John 19:30.
Pierced side—John 19:34.
Buried—Matt. 27:59, 60; Mark 15:46.
Resurrected—Acts 3:15; 2 Tim. 2:8.
Like Us in All Things Except Sin: Acts 3:22; Phil. 2:7, 8;
Heb. 2:17.
(Without sin. John 8:46; 18:38; Heb. 4:15; 7:26-28; 1
Peter 2:22; 1 John 3:5.
Senses Appealed to: John 20:27; 1 John 1:1, 2.
Essential to His Mediatorial Office: Rom. 6:15, 19; 1 Cor.
15:21; Gal. 4:4, 5; 1 Tim. 2:5; Heb. 2:17.
Was of One Seed of the Woman, Abraham, David: Gen.
3:15; Isa. 7:4; Jer. 31:22; Luke 1:31; Gal. 4:4; Gen. 22:18
with Gal. 3:16; Heb. 2:16; 2 Sam. 7:12, 16; Ps. 89:35, 36;
Jer. 23:5; Matt. 22:42; Mark 10:47; Acts 2:30; 13:23; Rom.
1:3.
Thus the divine-human aspects of the Saviour reveal to
fallen man the depths to which the Lord descended to save
him. This spirit of complete selflessness is in sharp contrast
to the pride, stubbornness, and evil of the natural heart. The
clearer one is led to see Jesus in all His humility, the more
sharply and distinctly the extent of departure from God
stands forth. There the promises of Christ and His covering
righteousness become the sweetest of all assurances. This is
Christ-centered preaching.
The Seven Elements in Christocentric Preaching
We now turn our attention to seven basic truths that are
the fundamental basis of every sermon that we preach. I trust
that these seven points will come to full stature in our think-
ing in this necessarily brief but highly important phase of
this discussion.
1. The Love of Christ
We have already learned that "in order to break down
the barriers of prejudice and impenitence the love of Christ
must have a part in every discourse." Therefore, in our
preaching procedures it is important that we recognize the
truth that people come to hear a religious speaker so they
may discover tbe way to God.
"M21-2 22Lle than we think are longing to find the way to Christ.
Those who preach -the last message of mercy should bear in mind that
hnst is121De exalted as t e sinner's reefi Some ministers think that
it is not necessary to preach repentance and faith; they take it for
granted that their hearers are acquainted with the gospel, and that
matters of a different nature must be presented in order to hold their
attention. But many people are sadly ignorant in regard to the plan
of salvation; they need more instruction upon this all-important subject
than ujon any other._
44 Ibid.
"Theoretical discourses are essential, that people may see the chain
of truth, link after link, uniting in a perfect whole; bu no discours
,should ever be preached without .resentingChrist an. Him crucifie
as the foundation psJ. Ministers wou reac more hearts
if they would dwell more uponxractical godliness."
Here is the instruction that "no discourse should ever be
preached without presenting Christ and Him crucified as
the foundation of the gospel." This is not a mere allusion
to Him, not a casual reference to His name, not a belated
mention of His name at the end of an hour-long series of
arguments and recitation of facts, but rather a central pres-
entation of Christ and the plan of salvation, which is the
"all-important" subject upon which people need "more
instruction" "than upon any other."
How true it is that at times we have felt it to be necessary
to discuss other themes or subjects of various sorts with the
primary objective of seEijrjgvd! In this way some
political leader becomes our theme, with the consequence of
a repetitious recital of some prophetic outline through the
simple device of simply substituting the name of the chang-
ing political figures as history marches on.
"Many of the ministers have departed from Christ's plans. The
praise of men is coveted, and they strain every faculty in an effort
to hunt out and present wonderful things. The Lord bids me counsel
y and prayerfully withil-n. . Be willing to be
them to walk hcarcL31
little men handling great subjects." "
This basic fact of preaching Christ therefore applies to
every form of public presentation of the message. It is not
merely an emphasis applied to certain subjects or some doc-
trines. It is to be absolutely fundamental that all our subjects
are to be filled with Christ.
"Our words, our (.42Lrt
o n nt, how we present the truth, may bal-
ance mindsfor or against the truth; and we want in every discourse,
whether it is doctrinal or not, we want thatjcsus Christ should be
_presented distinctly, as John declared, 'Behold the Lamb of God, that
taketh away -sin of the world.'" "
4 Gospel Workers, pp. 158, 159.

46Evangelism, p. 134.
47Ibid., p. 299.
2. The Cross
Closely associated with the presentation of the love of
Christ is a major emphasis upon the thrilling demonstration
of that love which is found in the cross of our Lord.
"The acrifice of Christ as an atonement for sin is the great truth
around which all other truths cluster. In order to be rightly understood
and appreciated, every truth in the word of God, from Genesis to
Revelation, must be studied—a- the ligilLthat streams from the cross
of Calvary. I present before you the great, grand monument of mercy
and regeneration, salvation and re tion,—the Son of God uplifted
on the cross. This is to be the oundation f every discourse given by
our ministers." '8
We should underline again the fact that "this is to be the
foundation of every discourse given by our ministers."
Is that true of our preaching? As we candidly view our
sermonic materials, are they all gathered with the love of
„Christ, and the telling of the story of the cross as the fundk___
mental thesis? How can the Sabbath, the condition of man
in death, the mark of the beast, Spiritualism, the seven last
plagues, and all other subjects be centered in the love of
Christ and the cross of our Lord? Yet this is to be our theme
and thesis. A power not witnessed before by our ministry will
attend the preaching of the Word if we will only remember
these glorious truths of utmost importance. The power of
preaching the Advent truth is resident in this cruciform
presentation of truth.
"Centuries, ages, can never diminish the efficacy of this atoning
sacrifice. The message of the gospel of His grace was to be given to
the church in clear and distinct lines, that the world should no longer
say that Seventh-day Adventists talk the law, the law, but do not teach
or believe Christ." "
"Let me look at the crowd as my Saviour did,

Till my eyes with tears grow dim,
Let me look till I pity the scattered sheep,
And love them for love of Him."

48 Testimonies to Ministers, p. 92.
A Christ-centered presentation will recognize fully an-
other technique employed by Jesus in order to reach the
masses effectively.
"Christ drew the hearts of His hearers to Him by the manifestation
of His love, and then, little by little, as they were able to bear it, He
unfolded to them the great truths of the kingdom. We also must learn
to adapt our labors to the- condition—Of the people,—to met men where
they are. While the claims of the law of God are to be presented to
the world, we should nelsrforget that love—the love of Christ—is
the only power that can often, the heart arid lead to obedience.
All tI4 great trt ipTiii--Fs-Ccenter in Chrisf rightly
understood, all lrad to Him./Let Christ be presented as the—apia and
omega, the beginning and the end, of the great pfaTi of redemption.
Present to the people such subjects as will strengthen their confidence
in God and in His Word, and lead them to investigate its teachings
for themselves. Ktiras they go forward, step by step, in the study of
the Bible, they will be better prepared to appreciate the beauty and
harmony of its precious truths." 50
0 that we might believe the truth of the words that "love
—the love of Christ—is the only powerthat can soften the
heart and lead to obedience' A maximum number of vic-
tories are not achieveg_iimentation. The piling of one
fact upon another cannot do it. Only the love of Christ can
soften the heart. The law cannot do it. The preaching of
legalism, with its cold, heartless, bloodless argumentation,
cannot do it. Will we repeat the 1890 experience when Mrs.
White lamented the fact that—
"you will meet with those who will say, 'You are too much excited
over this matter. You are too much in earnest. You should not be
reaching for the righteousness of=isr,ancl making so much of that.
You should preaCh the law.' As a people, we have preached the law
until are as d as the illsof Gilboa that had neither dew nor rain.
We must preac hrist in the fawTa nd lhere will be 01:Land nourish-
ment in the preaching that will be as food to the famishing flock of
God. We must not trust in our own merits at all, but in the merits
of Jesus of Nazareth." 51
Here, then, is the secret: hrist in the aw-, Christ in the
Sabbath, Christ in the plagues, Christ in t e valley of death.
5° Ellen G. White in Review and Herald, June 13, 1912, p. 4.
51. /bid, March 11, 1890, p. 146.
This approach is vastly different from the cold, argumentative,
debative approach of the law without Christ or the Sabbath
apart from Him.
This is not to suggest even slightly that we should alter
our Biblical and historical position that those who are living
a saved experience will be found keeping all Christ's com-
mandments. It will ever be true that "If ye love me," ye will
"keep my commandments." But there is a vast difference
between an attempt to "keep" the commandments for works'
sake and actually keeping them because of a great love for
, Christ._ Undoubtedly Christ here calls for a people who keep
the comma dments because they have first learned to love
Him. He is calling for a ministry to lead people to love Him.
Then (in thatlorgis commandments become romises f
sweet assurance)that His children will not even desire t e
thing.s of sin. love they will eagerly "remember the
sabbath day, to keep it holy: not from a sense of obligation ?
but from an eagerness flowing forth from a heart truly born
again.
3. Conversion
"There are:_ malty who want to know what they must do to be _
saved. They want a plain and clear explanation of sizstspislatiisite_.—,
min conversion, and there should not a sermon be given unless a portion
of that discourse is to especially i ake ,lain the wa that sinners ma
come to Christ and be saved. They should point t em to rest, as
did John, and with touching simplicity, their heams_aglow with the
love of Christ, say, 'Behold the Lamb of God, which taketh away the_
sins of the world.' Strong and earnest appeals should be made to the
sinner to repen5and be converted."" (Italics supplied.)
There is 'a big difference between exhorting people to
come to Christ, or emphasizing their need of coming to
Christ, and actually teaching them the simple steps requisite
in conversion. The teaching of the way to Christ is to be
woven into the fabric of every sermon.
Many times the preaching of conversion is looked upon
in a secondary light. Perhaps it is viewed as a "filler" sermon
52 Ibid., Feb. 22, 1887, p. 114.
between so-called 13 truths," as a respite before the
people can endure further points of "themessage." Or, un-
fortunately, some may reel that the preaching of conversion
is to be left to other religious organizations while we proceed
to give the people "the truth." This psychology, of course,
ignores completely the centrality of conversion, the cross,
and the love of Christ in the third angel's message.
Nicodemus is one example. He was a religious leader in
his day. He was highly respected as an observer of the law.
And this was right and good. But note this observation con-
cerning his life:
"When Nicodemus said unto Jesus, 'How can these things be?'
Jesus said to him, 'Art thou a master of Israel, and knowest not these
things?' A teacher in Israel, a man among wise men, a man who sup-
posed that he was able to comprehend the science of religion, and yet
stumbling at the doctrine of conversion!"
Here was a great religious leader stumbling at the "doc-
trine of conversion." Is it possible that some of us today, in
our preaching, likewise stumble along without making the
dynamic appeal to conversion our central theme? Not a ser-
mon is to be preached without attention's being given to
conversion! "In every discourse fervent appeals should b
made to the people to forsake their sins,and turn to Christ.'
4. Practical Godliness
In this fourth principle we find the heart of how men can
most effectively be influenced for Christ.
"It is harder to reach the hearts of men today than it was twenty
years ago.-"TE-ein argumentlimay be presented, and yet
sinners seem as far from salvation as ever; Ministers should not preach
sermon after sermon ondo-Cain-0- subjects alone. Practical godliness
should find a place in every discourse."
If this was true in 1908, how true must it be in this year
of our Lord.
May we always remember that "no discourse should ever
be preached without presenting Christ and Him crucified as
5BIbid., May 5, 1896, pp. 273, 274.
54Testimonies, vol. 4, p. 396.
as Ellen G. White in Review and Herald, April 23, 1908, p. 8.
the foundation of the gospel. Ministers would reach more
heaj_t
- sy they would dwell more upon ractical godliness."
A typical example of this is found in the effective technique
employed for the influencing of men of position for the
truth. "every Sabbath they want to hear something definite
explaining how they can be saved, how they are to become
Christians." ' In this way warmth, blood, life, and vitality
are placed in the presentation of the truth. Not that each
sermon must be an exhaustive discussion of all these various
points, but rather that the entire message must find these
truths woven in as threads in a beautiful tapestry.
"Remember that great carc is to be exercised in regard to the
presentation of truth. Carr the minds alon guardedly., Dwell upon
practical odlinuu, weaving t e same into octrinai discourses. The
teat ings and lgve of Christ will soften and-subdue the soil of the
heart for the good seed of truth."
Clearly this is the way that the truth is made beautiful,
and the cross then becomes central "around which all other
truths cluster." "There should be interspersed with the
prophecies practical lessons of the teachings of Christ."
5. The Second Coming
"The truths of ro hecy are bound up together, and as we study
them, they form a beauti ur cluster of practical Christian truth. All the
discourses that we give are plainly to reveal that we are waiting, work-
ing, and praying for the coming of the Son of God. His coming is our
hope. This hope is to be bound up with all our words and works, with
all our associations and relationships." 0°
What further word need we say concerning this most
precious doctrine? We go forth almost alone to the world
teaching the simple truth of the coming of Jesus, uninhibited
by fanciful interpretations, false "raptures" and secret snatch-
ings. The hope of our message should be kept burning
brightly in our own hearts, and then it will shine forth
68 Gospel Workers, pp. 158, 159.

67Evangelism, p. 350.
68Ibid., p. 142.
69Ibid., p. 172.
6°Evangelism, p. 220.
brightly in the hearts of those who hear us. "The second
coming of the Son of man is to be the wonderful theme
kept before the people. Here is a subject that should not be
left out of our discourses." e1 0 glorious hope! Let us tell it
with all the fervor of our souls! Herein is the hope of the
world!
" 'Tis almost time for the Lord to come,
I hear the people say;
The stars of _heaven are growing dim,
It must be the breaking of eie day2
"It must be time for the waiting church

To cast her(ridway,_
With girded loins and burning lamps,
To look for breaking of the day.
the
d out in the streets a,ud lanes
And in the broad highway,
And call the maimed, the halt, and blind,
TcrbeTel for the breaking of the day."
—G. W. SEDERQUIST.
6. Corner for Children

We now come to one of the most frequently ignored
points of all! How few of us really include even occasionally
a corner for children in our homiletical structure. Yet here
is the instruction:
"At every suitable opportunity let the story of Jesus' love be re-
peated to the children. In every sermon let a little corner be left for
their benefit. The servant of Christ may make lasting friends of these
little ones. Then let him lose no opportunity of helping them to
become more intelligent in a knowledge of the Scriptures. This will
do more than we realize to bar the way against Satan's devices. If
children early become familiar with the truths of God's word, a barrier
against ungodliness will be erected, and they will be able to meet the
foe with the words, 'It is written.' " 62
The wise minister will never lose sight of the inherent
potential worth of the youth and the primary position that
61 Ibid.
Christ_shautoccupy in the hearts of young people. He who
said, "Except ye become ,os little children," is the same One
who expects His children to be remembered in every sermon.
Of course, this is difficult in the abstract, but not with a
concrete, practical-godliness approach. For instance,,a story,
an illustration, a text, or a lesson drawn from contemporary
experiences_ with children oftentimes provides this "corner"
for children in our sermon. This technique tends to keep
the sermon on a level of great simplicity, a level which is of
course basically essential.
7. Close With an Appeal
"At the close of every meeting, decisions should be called
for." " "In every discourse fervent appeals should be made to
the people to forsake their sins and turn to Christ." " Here,
then, we have the natural and appropriate manner of con-
cludings a sermon that characterizes true Christ-centered
preaching. A sermon without a response is like a farmer con-
tinually planting seed but never seeking a harvest.
And again, we see that the cliajp_A_of the sermon, as in all
other aspects of the sermon, is no more corEiring, no more
powerful, than is the experience of the minister.
"There are souls in every congregation who are hesitating, almost
persuaded to be wholly for God.1The decision is being made for time
and for eternity; but it is too often the case that the minister has not
the ,spirit—a-i-d
i _power of the message of truth in his own heart, hence
__o direct appeals)are made to those souls that are trembling in the
balance." '
We wish that time could here be devoted to a presentation
of those wonderful principles laid down and set forth by the
Master in obtaining decisions for the 1ij2gilom. But suffice
it to say that the techniqUe grows out of an experience that
„gsntly leads from the known into the unknown. Because it
is the difficult, taxing portion of the minister's public minis-
try, many times this important factor is sadly neglected. It
" Ibid., vol. 4, p. 396.
65 Ibid., p. 447.
does not follow that an Iltar call or some other appeal of a
demonstrative character must be made at every_ meeting. The
call can be effectively alternated from service to service so as
to maintain an element ofLfreshness and originality. The fact
is that experience has shown that many of the most perma-
nent and enduring decisions were not made in a demonstra-
tive public response, but rather in the calm, quiet, deep
conviction born in a moment when a moving appeal bir the
preacher showed the way a sinner may come to Christ.
"God would draw minds from the conviction of logic to a con-
viction deeper, higher, purer, and more glorious. Often human logic
has nearly quenched the light that God would have shine forth in
clear rays to convince men that fa Lord of nature is worthy of all
praise and glory, because He is the Creator of all things.
"Some ministers err in making their sermons wholly argumentative.
There are those who listen to the theory of the truth, and are impressed
with the evidences brought out; then, if(ChristN)is presented as the
Saviour of the world, the seed sown may spring up and bear fruit to
the glory of God. But often the cross of Calvary is not presented before
the people. Some may be listening to the they will ever
hear, and the golden opportunity_ lost, is lost forever. If in connection
with the theory of theauth,1 Q1L-is...12and His redeeming love had been
proclaimed, these might have been won to His side'
Here, then, is God's short course in homiletics. These are
seven basic points that we are told must be in every sermon
we preach. It is God's way of giving us a technique that cannot
fail to produce a Christ-centered message. In a quick recapitu-
lation, we discover them to be:
1. The love of Christ.
2. The cross of Calvary.
3. The doctrine of conversion.
4. Practical godliness.
5. The s-E-6-frd—Minirig of our Lord.
6. A corner for children.
7. A moving appeal.
May we henceforth resolve deliberately to construct our
sermons with these basic principles in mind. An amazing
0, Gospel Workers, pp. 157, 158.
power will be manifest in our preaching. When these points
are made central, there will be no room for argumentation.
All irrelevancies will be gone. Is not our God good to grant
us this blueprint, so that we may truly excel and thus fulfill
the prophecy that "of all professing Christians, Seventh-day
Adventists should be foremost in uplifting Christ before the
world."
"Christ be vjth1;z Christ within me,
Christ bOiind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
"Christ beneath me, Christ above me,

Christ in quiet, Christ in danger,
Christ in hearts of all that love_me.
Christ in mouth of friend and stranger."
-ST. PATRICK.
11
Part III
Introduction
To see the dominant place afforded Christ in every presen-
tation of truth by the early apostles is an absorbing study.
They went forth to preach in a most critical time of human
history. Political, economic, and social problems were very
severe. The world needed a clear voice to lead men from the
darkness and despair that had settled upon so many. There
were all sorts of maladjustments, social and economic in-
justices, and there were moral depravities beyond description.
A materialistic concept of might, with all its accompanying
evils and false philosophy, had fastened itself upon humanity.
How was the commission of Jesus Christ to be carried out
amid such universal need? Christ laid upon His disciples a
tremendous task. The gospel was to go to all the world. They
were to carry out His plan. By precept and example He had
repeatedly demonstrated the principles and methods they were
to follow. Fortunately for the church the cause of Christ was
entrusted to men who learned those lessons well and applied
them in a most vigorous and skillful way. How were they to
point out the great political corruption, social inequalities,
moral delinquencies, and economic injustices? Did they
promptly proceed to attacktholitical leaders by unveiling
the prophecy of Daninserting the name of Caesar into
the dominant headline? Did they attack the social and
162
economic inequalities by promptly denouncing the cruel
system of slavery and the accompanying unfairness between
capital and labor? They did not! That is, they did not attack
them in the Christless, legn.71-5lic fashion that others might
who did not possess such an amazing concept of Jesus. They
did attack them and vigorously enough, even at the cost of
the sacrifice of their lives, but they emphasized the dominant
issues in Christ and in His name.
A Few Suggestions
Philip
An exhaustive analysis of this phase of the Christocentric
approach cannot here be made, but a few suggestive examples
must suffice. Earlier we noted that Philip went to Samaria
to preach. "And there was great lox in that city." Acts 8:8.
This joy was not an accident. Neither was it the result of
some expert technique other than the basic one of preaching
Christ. (Verse 5.) This same procedure was repeated by Philip
in the Gaza desert experience. The same technique was used.
The same result was forthcoming. "Then Philip opened his
mouth, and began at the same scripture, and preached
unto himaest' Verse 35. This was basic to the baptismal
candidacy of the apostolic period. Let us here note the great
fundamentals that were emphasized. "But when they believed
Philip preaching the things concerning the kingdom of God,
and the name of Jesus Christ, they were baptized, both men
and women." Verse 12. (Acts 19:1-5.) After their baptism
these early believers found a wonderful joy. "And when they
were come up out of the water, the Spirit of the Lord caught
away Philip, that the eunuch saw him no more: and he went
on his way rejoicing." Verse 39.
James
In James we find a strong champion of faith, courage, and
patience by one who devoted his life to a precious ministry
to the underprivileged. But let us witness the skill of his
approach. Let us see the centrality of Christ in his technique
for presenting a solution of these practical-godliness prob-
lems that touched so closely upon the lives of the great masses
of people. He began his work at a time of terrible economic
situations.
"From whence come wal•s) and fightiiJaiiniong come they
not hence, even gf your lusts that war in your members e lust, and
have not: ye kill, and desire to have, and cannot obtain: ye -fight and
war, yet ye have not, because ye ask not. Ye ask, and receive not, be-
cause ye ask amiss, that ye may consume it upon your lusts. Ye adulter-
ers and adulteressecow ye not that the triendskp of thlworld is
enmity with God? whosoever therefore will be a friend of the world
is the enemy of God. Do ye think that the scripture saith in vain, The
spirit that dwelleth in uslusteth to envy? But he giveth more_grace.
Wherefore he saith, Cod ;TSMeth—the proud, but giveth_grace unto
the.humble. Submit your's—elves therefore to God. Resist the devil,
and he will Ike" from —you:Draw nigh to God, and he will draw nigh
to you. Cleanse your hands, ye sinners; an purify your (h—ea ye
double minded. Be ,afflictecl, and mourn, and wed: fet your Taughter
be turned to mourning, and your joy to heaviness. Humble yourselves
in the sight of the Lord, and fie shall lift you up." James 4:1-10.
Undoubtedly there were those in James's day who would
rather attack the problem by unmasking the personalities
inflicting the injustices. But James said, "Brethren, look to
yourselves. How close are you to God?" To James it was not
so much what happened- butrather how to adjust oneself to
the happening. His solution was centered- in the Lord our
Saviour. "For that ye ought to say, If the Lord will,1we shall
live, and do this, or that." Verse 15. We are all well acquainted
with the solution for the capital and labor question as seen
by James. (James 5:1-8.) But the magnificence of it all reaches
its apex, for after pointing out the inequities in a most careful
and tactful manner, he declares to the suffering one, "Be
patient therefore, brethren, unto the coming of the Lord.
Behold, the husbandman waiteth fOrtl-ce precioUs fruit of
the earth, and hath long patience for it, until he receive the
early and latter rain. Be ye also patient; stablish your hearts:
fOr the comingof the Lord draweth nigh." Verses-7, 8. Here
the vertical view became supreme. His concept of righteous-
ness was extremely practical. "The wisdom that is from
above is first jaar:e„. then peaceable, gentle and easy\to be
intreated, full of mercy ar ia good friTils, without partra
and without hypocrisy. And the fruit of righteousness is sown
.easejof them that make peace." James 3:17, 18. It was
this concept of the Lord, the Word of God, and grace that
led him to define clearly the relation of faith and works. "Yea,
a man may say, Thou hast faith, and I have work_s.; shew
me thy faith without thy works, and I will shew thee my faith
by my works." James 2:18. The fruit of the life is the testi-
mony of the depth of faith in Christ. _
The Poor in the Scriptures

Always to be found: Deut. 15:11; Matt. 26:11; Mark 14:7;
John 12:8.
Their mental and physical condition: Job 24:4; Prov.
13:8; 14:20; 18:23; 19:4; 30:9; Eccl. 9:15; James 2.
Their comfort: Job 31:19; Prov. 31:6; 1 John 3:17.
Causes of poverty: Prov. 6:9-11; 10:4; 13:4; 19:13; 20:13;
23:21; 28:19.
Oppression condemned: Ex. 22:25; Deut. 15:7; 24:12-15;
Job 24:9; Ps. 12:5; 14:6; Prov. 14:31; 17:5; 22:16, 22; 28:3;
Eccl. 5:8; Isa. 3:14; Jer. 22:3; Amos 2:6; 4:1; 5:11; 8:4;
Zech. 7:10; James 2:2-6.
Kindly treatment: Ex. 23:11; Lev. 19:10; 23:22; 25:25;
Deut. 15:7; Ps. 41:1; 82:3; Prov. 14:21; Isa. 58:7; Gal. 2:10.
Their right to justice: Lev. 19:15; Deut. 1:17; 16:19; Prov.
24:23; 28:21; James 2.
God's consideration: Job 5:15; Ps. 9:18; 68:10; 69:33;
72:2; 102:17; 113:7; 132:15; Zech. 11:7; Matt. 6:26-34.
When blessed by God: Prov. 15:16; 16:8; 19:1; 28:6, 11.
Cared for by the church: Acts 6:1; 1 Cor. 16:1, 2; 2 Corin-
thians 8; 9; Gal. 2:10.
"Blessed be ye poor: for your's is the kingdom of God."
Luke 6:20. (See Matt. 5:3.)
Paul's Technique
We now turn our attention to the apostle Paul's methods.
We shall see how he worked with the Jews as contrasted with
his approach to the Gentiles. We shall further see in some
detail how he used the prophecies that pointed out the
Savioug and the life of Christ, to keep his message gospel
centered, "For I determined not to know any thing among
you, save Jesus Christ, and him crucified." 1 Cor. 2:2.
Paul had an amazing regardfor Christ, the prophecies that
pointed Him out, and the Holy Word. This basic trinity upon
which he repeatedly relied for his message is remarkable in
his defense of his ministry and even of his life.
"Wherefore I am made a minister, according to the dispensation
of God which is given to me for you, to fulfil the word of God; even
the mystery which hath been hid from ages and from generations, but
now is made manifest to his saints: to whom God would make known
what is the riches of the glory of this mystery among the Gentiles;
which is Christ in you, die hope of glory." Col. 1:25-27.
There can be no doubt here as to the concept Paul had
of his ministry. His work was to reveal the great mystery of
the generations; he was to preach the Word more fully; he
was to make known the glory of riches of this ministry! He
had a profound regard for the Word.
In the Targums of the Old Testament we find the Hebrew
"Word" used instead of "God," "Lord," over and over again.
In the New Testament we find Christ clearly revealed as the
"Word" made flesh.
"In the beginning was the Word, and the Word was with God.
and the Word was God. The same was in the beginning with God. All
things were made by him; and without him was not any thing made
that was made." John 1:1-3. "And the Word was made flesh, and
dwelt among us, (and we beheld his glory, the glory as of the only
begotten of the Father,) full of grace and truth." Verse 14.
The apostle John, in his great picture of Christ, also
speaks of Him as the "Word" of God. "And he was clothed
with a vesture dipped in blood: and pis name is called The
Qyzyid of God)" Rev. 19:13. The closeness, the oneness, of the
Scriptures and the - word - is revealed more perfectly in
Christ's own words, "Search the scriptures; for in them ye
think ye have eternal life: and they are they which testify of
me." John 5:39.
Jesus as the Word (Rev. 19:13; John 1:1-3, 14).
In the time of creation:
God—Gen. 1:27.
Lord God--Gen. 3:22.
In the time of the Flood:
Lord—Gen. 7:16.
God—Gen. 8:1.
Me—Gen. 9:12, 13.
In the time of Abraham:
Lord—Gen. 15:6.
Me—Gen. 17:2, 7.
In the time of Sinai:
Lord—Ex. 19:3, 9.
Me—Ex. 19:5.
God—Ex. 19:17.
Lord thy 'God—Ex. 20:7.
In the time of the Red Sea:
Lord—Ex. 12:23.
Who—Ex. 12:27.
In the time of Sodom:
Lord—Gen. 19:24.
In the time of Isaac:
God—Gen. 22:8.
It is a most absorbing study to see how successfully Paul
perfected his ministry in preaching Christ to the people of
his day. And yet he preached Christ to one group of people
differently from the way he did to another group.
"Our ministers need more of the wisdom that Paul had. When
he went to labor for the Jews, he did not first make prominent the
_Iciirth, betrayal, crucifixion, and resurrection of Christ, notwithstanding
these were—fEe- special truths for that time. He first brought them
down step by step over_the Oomise-s)that had been made of a Saviour,
and over the prophecies that pointed Him out. Atter -dwelling upon
these until the specifications were distinct in the minds of all, and
they knew that they were to have a Saviour, he then presented the
fact th—a-t—tasSaiqouiThad -already come. Christ Jesus fulfilled every
cification. This was the 'guile' with which Paul caug1-7--s-oat s. He
p
presented the truth in such a manner that their former prejudice
did not arise to blind their eyes and pervert their judgment." "
There are at least five distinct points in this quotation that
stand out in sharp contrast with the other method employed
by the great apostle. It is very interesting to note that in his
zeal to present Christ, Paul was careful to apply all the
judgment and skill gained in his field experiences.
Now let us examine a contrasting method used by the
same evangelist:
"To the Gentiles, he [Paul] ereached Christ as their only hope
of salvation, but did not at first have anything definiteto say upon
thelaw. But after their hearts were_ warmed with the presentation of
Christ as the gift of God to our worla, -and—what was comprehended
in the work of the Redeemer in thellostly sacrifice to manifest the 1(217.e_
of God to man, in the most eloquent simplicity he showed that love
for all mankind,—Jew and Gentile,—that they might be saved by sur-
rendering their hearts to Him. Thus when, melted and subdued, they
gave themselves to the Lord, he presented the law of God as the test
of their ,thetience. This was the manner of his working,—adaforini
his methods to win souls." "
It is apparent that the apostle adapted basic principles to
different peoples, which would achieve the same ends but by
different routes.
To the Jews
1. Emphasized promises.
2. Pointed out the prophecies.
3. Dwelt upon them some time.
4. Peopleogreecf,0 Saviour was to come.
5. Pointed out tile fact that the Saviour had come in
Jesus Christ.
To the Gentiles
1. Warmed hearts with presentation of Christ.
67 Ellen G. White, Historical Sketches, pp. 121, 122.
66 Ellen G. White, Special Testimonies to Ministers, Series A, No. 6, p. 55.
2. Ninted out what God's gift meant
3. Pointed to the cross.
4. People surrendered their6e7fis-.)
5. He presented the law as a test (not a means) of
their salvation.
We should note in the foregoing outline and quotations
that to the Jews, Paul said nothing about Christ at first, "not-
withstanding these were the special truths for that time." _
When speaking to the GentiTese "did not at first have any-
thing definite to say upon the law." He did not consider that
the adaptation of procedure for the presentation of the gospel,
or the withholding of certain information until the proper
time, was a violation of the gospel itself.
"There has been much lost through following the mistaken ideas
of our good brethren whose plans were narrow, and they lowered the
work to their peculiar ways and ideas, so that the _higher classes were_
not reached. . . . Every effort should be made to give dignity and char-
acter to the work. Special efforts should be made to secure the good
will of men in resonsible positions, without sacrificing one principle
of truth or righteousness, ut by sacrificing our own warms and manner
of . • •roaching th people. Much more would be effected by using
more noiscretion in the presentation of the truth." 90
is a technique of preaching Christ which we can
study with profit. We can skillfully adapt our methods with-
out sacrificing one single principle of our distinctive truth.
The method Paul employed was goveined by the historical,
religious, and political backgrounds of the Reonle to whom
he ministered.
The Law and the Gospel Together
The Seventh-day Adventist Church was raised up to lead
out in a final worldwide appeal.
"This message was to bring more prominently before the world
„the uplifted Sayktur, the sacrifice for the sins of the whole world. . . .
The message of the gospel of His grace was to be given to the church
in clear and distinct lines, that the world should no longer say that
Seventh-clay Adventists talk the law, the law, but do not teach or
believe Christ." "
69 Evangelism, pp. 68, 69. 7° Testimonies to Ministers, pp. 91, 92.
Now, Paul showed that the law has a part in the, message
to be carried to the world as a test of obedience; he also
showed that it need not be given the first place of emphasis
in order to fulfill the claims of orthodoxy.
Once again the servant of God emphasizes the fact that
Adventists are ordained to preach Christ more perfectly, more
winsomely, and more profoundly than any other people on
earth. Let us feel the impact of the words, "Let the outsiders
understand that w_preach_thegospel as well as the law, and
they will feast upon these truths, and many will take their
stand for the truth.' That which draws them to the feast is
the understanding that we preach the gospel as well as the law.
"The law and the gospel, revealed in the Word, are to be preached
to the people; for the law and the gospel, blended, will convict of sin.
God's law, while con emnmg sin, points to the gospel, revealing Jesus
Christ, in whom 'dwelIetli-41T-the fullness of the Godhead bodily.' The
glory of the gospel reflects light upon the Jewish age, giving significance
to the whole Jewish economy of types and shadows. Thus both the
law and the gospel are blended. In no discourse are they to be di-
vorced." 72
Here is a beautiful picture of the function of the law. It
points to the gospel and reveals Jesus as the Saviour.
In the following words we find both a challenge and an
indictment:
"The religionist generally has divorced the law and the gospel,
while we have on the other hand almost done the same from another
standpoint. We have not held up before the people thejighteousneil---
of Chrisc_and the full significance of His .tat_plan of redemption.
We hav left out Chris?and His matchless t...love) and brought in the
theories and reasonings, preached arguments." 73
Strong words, indeed! But they are words of inspiration.
Our attention is again drawn to those historic words
following the conference of 1888:
"You will meet with those who will say, 'You are too much excited
over this matter. You are too much in earnest. You should not be
reaching for the righteousness of Christ, and making so much of that.
71 Evangelism, p. 2 31.
72 Ibid.
73 Ibid., pp. 231, 232.
You should preach the law.' As a people, we have preached the law
until we are as dry as The hills of Gilboa that had neither dew nor
rain. We must preach Christ in the law, and there will be sap and
preach
—
nourishment in the preaching tat wi lie as food to the famishing
flock of God. We must not trust in our own merits at all, but in the
merits of Jesus of Nazareth." '4
This is specific counsel as to what is comprehended in
preaching the doctrines in a Christ-centered setting.
The Adaptation of the Message

We shall now examine a further fact concerning the pres-
entation of the message as Christ and the apostles preached
theirs. The centrality of a Christ-centered message must ever
be found in Him. The expertness and skill of presenting such
a message must likewise be found in Him. We have been
given some instruction which makes the way very plain.
"Let our ministers bear in mind that the strongest_uleaLis not to
be given to babes who know not the first principles of the truth as
we believe it. In every age the Lord has had a special message for the
people of that time; so we have a message for the people in this age.
But while we have many things to say, we may be compelled to with-
hold some of them for a time, because the people are not prepared
to receive ern now.
It is a most significant truth that "we may be compelled"
to adapt our method of presentation to the prevailing situa-
tion. Here the centrality of our Lord becomes apparent.
"The great Teacher held in His hand the entire map of truth,
but He did not disclose it all to His disciples. He opened to them those
subjects only which were essential to their advancement in the path
olieaven. There were many things in regard to which His wisdom
kept Him silent. As Christ withheld many things from His disciples,
knowing that then it would be impossible for them to comprehend, so
today. He withholds many things from us, knowing the limited capacity
of our understandingTm(
We may further see the wisdom in this counsel by noting
these serious words:
74 Ellen G. White in Review and Herald, March 11, 1890, p. 146,

'5 Ibid., Oct. 14, 1902, p. 7.
76 Evangelism, p. 57,
"Now the fact that God's people that know the truth have failed
to do their duty according to the light given in the word of God, makes
it a necessity for us to be more guarded,,lest(,_offend unbelieier$
before they have heard the reasons of our faith in regard to IEC—Sib-
bath and Sunday. . .. There is need now to give to the people patient,
kind instruction; the education of a lifetime is not to be readily counter-
acted; great0,-ici)
- and patient effort are needed by those who shall
present the truth in any manner." 17
In this statement we are plainly told that existing con-
temporary conditions make "it a necessity for us to be more
guarded."
This is valuable counsel. The apostle Paul passed through
an identical situation in his time. Yet he sensed the burden
of a world mission. This does not imply that the truth was
abandoned, altered, or changed in the slightest degree. In
one instance Paul was endeavoring to bring a people to full
surrender to Christ. Ultimately they would testify to the
world that their surrender to Christ was evidenced by their
obedience to the law of God. Yet he withheld that objective
from the people until the very last. He did this because of the
delicate situation that existed among the people for whom
he was working. Thus we see a literal demonstration of Paul's
being forced, or "compelled," by the facts of existing con-
ditions, to wait until the proper time before he could pub-
licly present the fuller message.
The Expertness of the "Easy Style" (vol. 3, p. 36)
1. "We may be compelled to withhold some of them."
—Review and Herald, Oct. 14, 1902.
2. "He opened to them those subjects only which were
essential to their advancement in the path of heaven."—
Evciiikerism, p. 57.
3. "Makes it a necessity for us to be more guarded."—
Ibid., p. 228.
4. "Little by little, as they were able to bear it, He un-
folded to them the great truths of tEekiirigdom."—Review
and Herald, June 13, 1912.
77 Ibid., p. 228.
5. "Truth presented in a eas st le backed u
few strong proofs, is better. . . —Testimontes, vol. 3, p. 36.
6. "All points of our faith are not to be borne to the front
and presented before theFejudiced crowds."—Testimonies,
vol. 3, p. 426.
7. "Christ did not bringmany things before them at once,
lest He might confuse their minds."—Manuscript 25, 1890.
8. "He scougfiTaCcess to the people by the pathway of their
most familiar associations."—Ministry of Healing, p. 23.
9. "He disturbed as little as possible their accustomed
train of thought."—Manus, 1 95.
10. "You need not feel that c1.1-1!._ truth is to be spoken- _
to unbelievers on any and every occasion."—Letter 12, 1887.
11. "The Divine rusteries of Godliness, which would
have enabled them to grasp the truths necessary for that time,
could not be spoken."—Review and Herald, Dec. 11, 1900.
12. "This message must be given; but while it must be
given, we should be careful not to thrust and crowd and con-
demn those who have not the light that we have."----Testi-
monies, vol. 9, pp. 243,- 244. (Italics supplied in these
excerpts.)
The Master's Method
"Christ drew the hearts of His hearers to Him by the manifestations'
of Hislove, and thenkifttle b littlekas they were able to bear il)He
unfolded to them the. great trut s of the kingdom( We also must learn
to adapt our labors to the condition of the people,—to meet men
where they are. While the claims of the law of God are to be presented
to the world, we should never forget that love—the love of Christ—
is the only power that can soften the heart and lead to obedience.
"All the Ereat truths of the Scriptures center in Christ; rightly
understood, all lead to 141m/LetChrist be presented a_the alpha and
omega, the beginning and the end, of the great plan of redemption.
Present to the people such subjects as will strengthen confidence 4_
\ in God and in Ts word, and lead them to investigate its teacfiin:s for
iseives. And as they go forward
thei7-- •y step, in t e study of the /
ible they will be better prepared to appreciate the beauty and
harmony of its precious truths."

Here is the Christ-centered order and perspective. It is
possible to preach doctrines, arguments, and all manner of
facts without trulyQlevating Christ.; All of truth rightly
, centers iTTHim, and it naturally follows that by presenting
Him fully:_we cannot err in any part of doctrine. It is not
argument alone that wins,__It is not legalism that subdues
‘..st—tibborn hearts. The0O've of ;;TriTTife—Oii:ly power that_.
can soften the heart and Thad fo--6brealence."
First Things First
We have seen how the apostles brought their presentation
of the truth to harmonize with the conditions that existed in
the localities of their labor. They learned these lessons in
the school of the great Master Teacher.
"In this age, when pleasing fables are drifting upon the surface
and attracting the mind, truth resented in an(easy style,: backed up
with a few strong proofs, is better than to search and bring forth an
overwhelming array of evidence; for the point then does not stand
so distinct in many minds as before the objections and evidences were
brought before them. With many, 1slejtioris3 will go further than
long arguments. They take many things for graTited: Proof does not
help the case in the minds of such.""
What valuable counsel and precedent for the presenta-
tion of the truth today is set forth here! We could well spend
much time in evaluating this statement and suggesting prac-
tical methods for applying it in our day. All of this is basic
to a true presentation of Christ. We camachChrist
without preaching as Christ did.
"All points of our faith are not to be borne to the front and
presented before the prejudiced crowds. . . . The truths that- we hold
in common should be dwelt up_on_first and the confidence of the hearers
obtained." 80
This statement, of course, points us to a specific technique
which was one result of a much broader psychological concept
for presenting a difficult subject and message. This does not
remotely suggest that the truth is to be ignored or altered. It
7, Testimonies, vol. 3, p. 36.
80 Ibid., p. 426.
does show that those and yn_ss)are to be presented at other
times than before a public audience that is biased, prejudiced,
or ill-prepared to receive the message. Here the "easy style"
becomes practical andthe truths of agreement in Christ make
a strong appeal "before the public. Then after proper and
adequate preparation the minister leads them from the known
into the unknown through Bible studies, aftermeetings, and
,psysonaLintervi—--ews. It is not within the purview a this
address to discuss the techniques of the afteeeting, Bible
cla_sses, and other methods, but all are outlined in the Spirit
of prophecy.
Striking, indeed, was the Saviour's method of approaching
the people and presenting the truth. It was completely oppo-
site from the methods of the priests. He identified Himself
with the people. He won them by being one with them. This
led even His enemies to confess, "Never man spake like this
man."
"The Prince of teachers, He sought access to the people by the
pathway of their most familiar associations. He presented the truth
in such a way that ever after it was to His hearers intertwined with
their most hallowed recollections and sympathies.) He taught in a way
that made them feel the completeness of Vis identification with their
interets and happiness. His instruction was so direct, His illustrations
were so appropriate, His words so sympathetic and cheerful, that His
hearers were charmed." 81
This is indeed exalting Christ in the center of all true
preaching. This is the way He taught. We are to follow Him
more perfectly. We cannot separate the methodJrom the
message. Theelaeliailof th Savionii)is the secret that un-
locks the mystery to a winsome an powerful miniktiry. This
is how preaching Christ becomes the secret of all true and
great preaching.
"He disturbed as little as possible their(a.ccu5tomed train of though
by abrupt acticaas or prescribed rules. He honored man with His con-
fidence, and thus placed him on his honor. He introduced old truths
in a new and precious light. Thus, when only twelve years old, He
astonished the doctors of the law by His questions in the temple.
8.1- Ministry of Healing, pp. 23, 24.

"Jesus assumed humanity, that He might meet humanity. He brings
men under the transforming power of truth by meeting_ them where
,they are. He gains access to the heart by securing aippathy and con--
fidence, making all feel that His identification with their nature and
interessis omplete. The truth came from His lips beautiful in its
simplicity, yet clothed with dignity and power." 82
Christ
._is the greatest evidence thatzentleness, tact, kind-
ness,p2../isie, are not weakness, uncertainty, or a powerless
ministry. It was this concept that led Paul to adopt such
an effective approach in evangelizing the world. 'We are to
grasp that same technique.
"You need not feel that all the truth is to be spoken to unbelievers
on any and every occasion. You should plan carefully what ,to say and
what to leave unsaid. This is not practicing deception; it is to work as
Paul worked. He says, 'Being crafty, I caught you with guile.' " 83
This is why the following words are most significant, "Let
the talkative man remember that there are times when he
has,no right -to talk. . . . The time of many is lost when a
man uses his tongue instead of his tools."
There were times in Paul's ministry when the people
should have been able to_bear more of the truth. But they
were not able, and consequently he did not'attempt to present
it to them. Again it was a matter of the application of sound
principles of preaching the message of Christ.
"'I, brethren, could not speak unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ. I have fed you with milk,
and not with meat: for hitherto ye were not able to bear it, neither
yet now are ye able.' Paul here addressed a people whose advancement
was not proportionate to their privileges and opportunities. They ought
to have been able to bear the hearing of the plain word of God, but
they were in the position in which the disciples were when Christ said
to them, 'I have xet many things to say unto you, but ye cannot bear,
.them now.' They ot -i-h-ave- been far ad-vanced in sp-iTital knowl
-iiliric
edge, able to comprehend and practice the higher truths of the word;
but they were unsanctified„ They had forgotten that they must be
urged from their hereditaryand cultivated tendencies to wrong,
-•
and that they must not cherish carnal attributes.
82 Ibid., p. 125.
" Ibid., pp. 653, 654.
"It was impossible for the apostle to wove wrong-doing_without
some who claim to believe the truth becomingfendedi The inspired
Te-ifirnony could do these no good; for they a lost their spiritual
disccmmciat. Jealousy, evil surmising, and accusing closed the door
to the working of the Holy Spirit. Paul would gladly have dwelt upon
dithealand more difficult truths, truths which were rich in nourishment,
but his instruction would have cut directly across their tendencies to
jealousy, and would not have been received. The divine mysteries of
godliness, which would have enabled them to grasp the truths necessary
for that time, could not be spoken. The apostle must select lessons
which, i , could be taken without irritating the digestive organs.
julk
Truths of the deepest interest couFid not be spoken, because the hearers
would atipRRly and misappropriate them, presenting them to young
converts who needed only the more simple truths of the Word." 85
Once again we have an example of a situation in which
the people ought to have been able to grasp advanced truth;
but conditions actually "compelled" a wise and judic-ious
adjustment of labor until a time when the message could be
more forcefully presented in a direct way.
Biblical Examples of Restraining Truth
Jesus:
"Ye arllot bear them now." John 16:12.
"As they were tjLhear__ it." Mark 4:33.
The parable of th is an example of not explaining
the details to the multitude. Matt. 13:24-43.
"Thou hast thins ," Matt. 11:25.
Paul:
"Hitherto ye were not able to bear it." 1 Cor. 3:2.
"When I became a man, I put away childish things."
1 Cor. 13:11.
"May grow up into him in all things." Eph. 4:14, 15.
Peter:
"As newborn babes, desire the sincere milk of the word."
1 Peter 2:2.
Debate Invites Defeat
combative the debatinglaiLit, must be laid
85 Ellen G. White in Review and Herald, Dec. 11, 1900, p. 785.
12
off. If we would be Christlike we must reach men where they
are." 86 There is no alternative to this approach.
This is a vital part of preaching the Christocentric mes-
sage. Any spirit other than that of genuine Christlike tem-
perament denies Him and robs the preacher of the great
power that may be his.
"Men may speak fluently upon doctrines, and ma express stron
ffaith in theories, but do they possess- Christian-like meekness an love?
-6,1Lthey, reveal a harsh, critical spirit, they are denying Christ If they are
not kind tender-hearted, longsuei fIthey areinot likFjesus; they
I
are deceiving their own souls. A spirit contrary to the love, humility,
meekness, and gentleness of Christ,(6TirellHim, whatever may be the
profession."
Christ gave His disciples special instruction as to the
course they were to pursue in their work, and outlined the
principles that would govern their relationships with others.
"The work of the disciples needed molding and correcting by
(tenderest discipline, and by opening to others a knowledge of the word
they themselves hadreceived; and Christ gave them special instruction
in regard to their course of action and their work. In Hi own life)
He had given them an example of strict conformity ThieT---I
to t u es w
He now laid down for them. They were not to entei___LitA
it :Controversies;;,
this was not their work."
It is interesting to note that this principle of dealing ten-
derly and sympathetically with men was demonstrated in the
Saviour's success.
"If Christ had not held to the(affirmative) in the wilderness of
temptation, He would have lost all that desirec_fTO gain. Christ's
way is the best way to meet our opponents. We strengthen their
ments when we repeat what they say. Keep always to theffirmative„
a
It may be that the very man who is opposing you will carry your
words home and be converted to the sensible truth that has reached
his understanding." "
When we are called upon to give a reason for the hope
that is in us we should adhere to the affirmative.
"Often as you seek to present the truth, opposition will be aroused;
s° Evangelism, p. 249.
Ellen G. White in Review and Herald, Feb. 9, 1892, p. 82.
88 Ibid., Feb. 1, 1898 p. 69.
but if you seek to meet the opposition with argument you will only
mul ly it, and that you cannot afford to do. Hold to the affirmative.
An els' of God are watching you, and they understand how to impress
wl •se o osition ou refuse to meet with arguments. Dwell not
on the negative_ oints o uestions that arise, but gather to your minds
—t rutIis, anc e.asten them there by much study, and earnest
affirmative
pyer,
ra and heart consecration."
This point cannot be emphasized too much as a basic
concept for presenting Christ to the world. Thus it becomes
the heart of all true preaching.
"Do not repeat their statellaents;. but hold to _vp_ur assertions o
the living truth, and a.ngels of God will open the way before you. We
have a great work to c. forward, and we must carry it in a sensible
way. Let us_lex r allowi., evil feelings to arise. Christ did
not do this, and e is our example in all things. For the work giVen
us to do we need much more of heavenly, sanctified, humble wisdom:A
and much less of We need to lay hold firmly on chvine_power.', 01 --.'
Love must be the prevailing element in all our work. In the
repres tation of [truth to] others who do not believe as we do, every
speaker must guard against making statements that will a2221 e-i•e:"
\. and like judging." "
One of the most difficult of all statements to apply prac-
tically in our work is the following:
"In the advocacy_of truth the bitterest opponents should be treated
with respect and(dreferenceyome will not respond to our efforts, but
I will make light of the gospel invitation. Others—even those whom we
suppose to have passed the boundary of God's mercy—will be won
to Christ. The very last work in the controversy may be the enlighten-
ment of those who have not rejected light and evidence, but who have
been in midnight dar land have.5 i norance worked against the
truth. Therefore treat ever ma as honest. Speak no word, do no dee ,
that will confirm any in unTerier " (Italics supplied.)
Here is self-mastery made manifest in the ultimate. To
treat some araicritic wit h—-'-resi eT';Td as
though he wereyerfectly honestlwould be an ideal beyond
our comprehension save for the fact that this is divine instruc-
tion. Oh, how much more tempered would be our attitude,
9° Ibid., pp. 147, 148.
91 Ibid.,p. 148.
how much more Christlike would be our presentations, if
this ideal were actually translated into our daily experience.
But the preacher of Christ must do this in order to achieve the
full maximum of his high privilege and opportunity.
Charges against churches and critics would be minimized
by following the counsel that we are to be silent even if
Londemnatiqn of them were just.
"The Lord wants His people to follow other methods than that
Qif condemning wroi- 4,, even though the condemnation be just. He wants
us to do something more than to hurl at our adversaries charges that
only drive them further from the truth. The work which Christ came
to do in our worTd was not to erect barriers and constantly thrust upon
the people the fact that they wereCwrong. He who expectsto eriliOten
a deceived people must come near tgth-emiand labor for them in ove,
He must become a center of 11.o1v_iutuence." "
This, brethren, is certainly a wonderful concept most
worthy of our careful study and achievement. Any other
approach is inimical to a Christ-centered presentation.
"The influence of your teaching would be tei_f i actgreater if you
were careful of your words. Wor-ds that should be a savor of life unto
life Zir---briFeSpFirTATInch accompanies them be made a savor of
death unto death. And remember that if by your s_pirit_or your words
you close the door to even one soul, that soul will confront you in
the judgment. . . . ,
"Every sermon_y_ou preach, every article you Write, may be all true;
but one drop of gall! in it will bupison to the hearer or the reader.
Because of t at rop of poison, one will discard all your goQL1 _and
acce table words. Another will.feed on the ---pOiiori-; for he loves such
arsh,words. He follows your example, and t4_ks justa,s y_o_u talk. Thus /
ti the evi is multiplied—. '
"Those who present the eternal principles of truth need the holy
oil emptied from the two olive branches into the heart. This will flow
forth in words that will reforrn_but .not exa,sperate. The truth is to be
_Token in1617.----TEen the—rhesusi by His Spirit will supply the
force and the power. That wolk." B5 (Italics supplied.)
,--- —_ _
This is the prevailing element of Christ-centered preach-
ing. There should be no challenges to and controversies with
other denominations. A sacred regard should be maintained
94 Ibid., pp. 121, 122. 95 Gospel Workers, pp. 374, 375.
.CHRIST THE CENTER OF TRUE PREACHING 181
for the fact that it is difficult to change long traditionally held
beliefs and concepts.
"There should be naRoLg -i out of the way_to attack other denomina-
tions; for it only creates a combative spirit an closes ears and hearts
to the entrance of the truth. We have our work to do, which is not
,i Lown but to build up." "
toteaz_s.
Presenting a Straight Message
We do have a straightforward message that must be given.
But even here we find definite counsel lest in our uncontrolled
zeal we defeat the very purpose of our mission. Notice what
God says to us on this point:
"It is true that we are commanded to 'cry aloud, spare not, lift
up thy voice like a trumpet, and show my people their transgression,
and the house of Jacob their silis7Tga-i-5.131FITTFirt -TreSsage must
be given, but while it must be given, we should be careful not to
thrust and crowd and condemn those who have not the light that_
we have. We should not zo out of our way_ to make hard thrusts
„aulsL....Cat,holics—Among the Catholics there are many inrfi
o are most
conscientious Christians and who walk in all the light that shines
HToiTMei
u —ii,---and God will work in their behalf. Those who have
had great privileges and opportunities, and who have failed to im-
prove their physical, mental, and moral powers, but_ who have lived
to please themselvesand—have refused 15-bear— their responsibility,
are in greater danger and in greater condemnation before Gocyhan
those who are iv err7r upon doctrinal points, yet who seek to live
to do good to others. Do v[ot censure others; do not condemn them." 97
This is a most important principle to govern our attitudes.
Remember that error in the matter of doctrine is not so
,serious in God's sight as the rosser error of failure to live
the trut s The reflection of an unchristian life, or unkind
t rusts made upon those of different religious backg77 oun s,
if they practice the golden rule, are condemned by God more
than doctrinal errors.
The Clergy
Even our attitude toward the clergy of other denomina-
tions comes into sharp focus.
" Evangelism, p. 574.
Testimonies, vol. 9, pp. 243, 244.
"It should ever be manifest that we are reformers, but„nat bigots.
When our laborers ent_____,r ,a new field, they should seek to become
,acquainted with the astori" of the several churches in the place.
Much has 'been lost by neg ecting to do this. 'Lour ministers show
themselves friendl and sociable, and do not act as if they were
Cishanset)
_ of the message they bear, it will have an excellent effect,
antn'tay give these pastors and their congregations favorable im-
pressions of the truth. At any rate, it is right to give them a chance
—
to be kind and favorable if they will.
"Our laborers should be very careful not to give the impression
that they are wolves stealing in to ret the shee , but should let the
ministers understandt en. position and the. object of their mission,—
to call the attention of the people to the_ truths of God's word. There
are many of these which are dear to all Christians./Here is common
ground, upon which we can meet people of other denominations;
and in becoming acquainted with them, we should dwell mostly
upon topics in which all feel an interest, and which will not lead
directly and pointedly to the subjects of\ disagreement." 98
Surely we can all recognize, therefore, the close relation-
ship between our attitudes and the approach we are to make
to other religious leaders and bodies. The sequence of sub-
jects is naturally involved in the specific timing of presenta-
tion of the truth and the technique to be employed in thus
fully preaching Christ. A most practical approach outlined
for us by God, another important factor designed to assist in
meeting the problem of prejudice, was Christ's concept to
effect an agreement, conciliation, and identification with the
people's common interest, customs, and practices to the full
extent of consistency.
"Brethren, you who go forth to labor for those who are bound
in chains of prejudice and ignorance, need to exercise the same
divine wisdom that Paul manifested. When you are laboring in a
place where souls are just beginning to get the scales from their
eyes, and to see men as trees walking, be very careful not to present the
truth in such a way as to arouse prejudice, and to close the door of
the heart to the truth. Agree with the people on every point where
you can consistently do so. Let them see that youCroTe) their souls,
and want to be in harmony with them so far as possible. If the love_
a Ellen G. White in Review and Herald, June 13, 1912, p. 3.

of Christ is revealed in all your efforts, you will be able to sow the
seed of 1 E- some hearts."
There is much more we could, and perhaps should, say
on these points, but the limitation of time prevents our intro-
duction of any further statements. Let it all be summarized
by the significant words:
"We need far less controversy, and Jar more presentation of_
aluiii)Our Redeemer is the center of all our faith and hope. Those
who carLEresent His matchless love, and inspire hearts to give Him
their best and holiest affections, are doing work that is great and
The Basic Four Points of Approach

Briefly we shall establish the general divisions of pro-
cedural sequences of subject presentation in a Christ-centered
fashion. These fall into four general classifications:
1. Subjects of common interest.
2. Subjects of practical godliness.
3. Subjects of .saecit prophecy.
4. Subjects of distinctive doctrin
We have already discussethe first two points of impor-
tance. A specific case in point will clarify this matter in a
practical application.
"I told him [an evangelist] that the best and wisest plan would
be to dwell upon subjects that would `rouse the conscience. He
could talk to them upon practical godliness; devotion and piety;
and present the self-denial, self-sacrificing life of Jesus as our example
until they will see the contrast in their self-indulgent Me, and become
dissatisfied with their unchristian lives. Then present to themL_the__
prophecies. "
Thus we see the first three points of sequence in this brief
but comprehensive counsel. That which is to follow the
prophecies is clearly indicated by the following vision:
"I have been shown that our ministers go too rapidly through
their subjects and bring the most _2jEctionAle
ol features of our faith
220EHIL into their effort. There are -fruths—il-TaT—will not involve
99 Historical Sketches, p. 122.
loo Colporteur Evangelist, pp. 60, 61.
jggreat_a, cross, that should be kept before their minds, day after
day and even Cweeki-•ibefore the Sabbath and immortality questions
are entered upon. Then you glitthe confidence of the people
as being men who have clear, forcible arguments, and they think
you understand the Scriptures. When once the confidence of the people
is gained, then it is time enough to introduce publicly the Sabbath and
immortality_questions." 102
One cannot with safety ignore such a clear statement of
divine inspiration.
"But men who are not wise advance these questions too soon, and
thus close the ears of the people, when with greater care and more
faith and aptness and wisdom they could have carried them along step
by step through the important events in the prophecies and in dwelling
upon l_sub4ects in the teachings of Christ."'
Let us remember that this instruction came through a
specific vision from God. It is necessary that we fully under-
stand this important part of our "timing" of the presentation
of the message.
"In laboring in a new field, do not think it your duty to say at
once to the people, We arc Seventh-day Adventists; we believe that
the seventh day is the Sabbathirwe believe in the,non-immortality of the
soul. This would often erecta formidable barrier between you and
those you wish to reach. Speak to them, as you have opportunity, upon
_points of doctrine on which _you can agree. Dwell on the necessity of
odliness.n
—G'--Te--t'ITem evidence that you are a Christian, de-
siring peace, and that you love their_ souls. Let them see that you are
conscientious. Thus you will gain their confidence; and there will be
time enough for doctrines. Let the heart be won, the soil prepared, and
then sow the seeT presenting0ro;--el the truth as it is in Jesus."'
Here again is the emphasis of placing first things first.
A further unfolding of this principle is found in the wise
( counsel: "PrespiL. Jesus because you know Him as_your_per-
sonal Saviour; Let —Ms zufltinglce, His rich_grace, flow forth
from human lips. You need not present doctrinal points
unlesstantioned.V")Here is a revolutionary concept for
preaching the Adveri message; yet it was given more than
half a century ago-195!
"2 Ibid., p. 246.
"3 Ibid., pp. 246, 247.
Gospel Workers, pp. 119, 120.
Evangelism, p. 443,
However, even when questioned, we as ministers must
exercise great care and caution in presenting the precious
truth. Even under these conditions certain specific qualifica-
tions must be met.
"You should not feel it your duty to introduce arguments upon
.the Sabbath question as you meet the people. If persons mention the
subject, tell them that this is not our burden now. But when they
CI.Larrender heart and mind anwill to GodJ they are then prepared
candidly to weigh evidence in regard to these solemn, testing truths."'
Sermon Suggestions
The main burden in all our Esaching_ must be Jesus
Christ. The expositor often questions how much of Christ
there is present and how he can make Him known. Therefore,
the Christian preacher should be Christocentric. Every serer
should be Christocentric. That does not mean that the
way of salvation must in every sermon be presented at great
length and in all its details; but the hearer must hear the
_41,14s,31.er to the question: "What must I do to be saved?" There
is n 11i.ect in the Bible that precludes the Christocentric
sermon. Every doctrine in the Bible is linked up close with
the name of Christ. The actual subjects to be discussed in the
early stages of an evangelistic campaign, or in the general
ministry of the Advent clergy for that matter, are not to be
left to conjecture. A few concluding quotations will identify
these oft-neglected subjects and put them in their proper
perspective in the ELelejritation of Christ, the center of all
true preaching.
Subjects Not to Be Neglected
1. Sorrow' for Sin. Evangelism, pp. 179, 180.
2. Repentance. Evangelism, pp. 179, 180; Gospel Work-
ers, p. 158.
3. confession: Evangelism, pp. 179, 180.
iTiTCrucified. Gospel Workers, p. 159; Evangelism,
4. Cl
p. 187; Review and Herald, Feb. 22, 1887; Gospel Workers,
p. 315.
106 Ibid., p. 485.
5. Christ Risen. Gospel Workers, p. 159; Evangelism, p.
187; Review and Herald, Feb. 22, 1887.
6. Christ Ascended. Gospel Workers, pp. 154, 159.
7. Faith. Gospel Workers, p. 158; Review and Herald,
Feb. 22, 1887.
8. Intercession. Evangelism, p. 187; Gospel Workers, p.
154.
9. Holy S irit. Evangelism, p. 187.
10. re-existence. Evangelism, p. 187.
11. Second Corning. Evangelism, p. 187.
12. IcErsonal Dignity. Evangelism, p. 187.
13. Holy Law7Evangelism, p. 187.
14. Conversion. Review and Herald, Feb. 22, 1887.
15. Mercy and Regeneration. Gospel Workers, p. 315.
16. Salvation and Redemption. Gospel Workers, p. 315.
1. "The Lord desires His servants today to preach the old gospel
doctrine, sorrow for sin, rekeigauce, and confession. We want old-fash-
ioned sermons, old-fashioned customs, old-fashioned fathers and mothers
in Israel."
2. "christ crucified, Christ risen, Christ ascended into the heavens,
Christ coming alain,_should so soften, gladden, and fill the mind of the
-Thsre7That he will present these truths to the peoplegri- fo-Ye's•and deep
Th
mi
~earnestnes
3. "Some ministers think that it is not necessary to preachjepent-
ance andjla; they take it for granted that their hearers are acquainted
with the gospel, and that matters of a different nature must be presented
in order - to hold their attention. But many people are sadly ignorant
in regard to the plan of salvation; they need more instruction_ _l_ipon this
all-important subject than upon any other." 10'
4. "These are our themes-Christ crucified for our sins, Christ
risen from the dead, Christ our intercessor before God; and closely con-
nected with these is the office work of the Holy Spirit, the representative
of Christ, sent forth with divine power and gifts for men." '"
5. "His pre-existence, His coming the second time in glory and
power, His personal dignity, His lioly law uplifted, are the themes
that have been a-welt upon with sirni -..1id nd power." 111
Jo, Ibid., pp. 179, 180.

109 Ibid., p. 158.
Ill Ibid.
6. "They want a plain and clear explanation of the steps requisite
in conversion, and there should not a sermon be given unless a portion
of that discourse is to especially make plain the way that sinners may
come to Christ and be saved."
7. "Tell the story of His life of self-denial and sacrifice, His
humiliation and death, His resurrection and ascension, His i2L_
for sinners in the courts aliove." 113
8. "I present before you the great, grand monument of mercy and
regeneration, salvation and redemption,—the Son of God uplifted on
the cross: This is to be the foundation of every discourse given by our
ministers."'
References like the foregoing could be multiplied many-
fold, and through them additional subjects introduced; but
we must conclude these considerations with this great chal-
lenge before us. In all of these doctrines and many more,
Jesus Christ becomes central. Any presentation built around
them remains Christ-centered.
"Talk to souls in peril, and get them to ehold Jesus upon the
cross, dying to make it possible for Him to pardon. T to the sinner
with your own heart overflowing with the tender, pityin ove of Christ.
Let there be deep earnestness, but not a harsh, loud note should be_.
heard in the voice of one who is trying to win the soul to look and
live. First have your own soul consecrated to God. As you look upon
our Intercessor in heaven, let your heart be broken. Then,,soften'qnd
subdued, you can address repenting sinners as one who realizes the
power of redeeming love. Pray with these souls, by faith laying them
at the foot of the cross; carry their minds up with your mind, and fix
the eye of faith where you look, upon Jesus, the Sin Bearer. Get them
to look away from their poor sinful selves ,to the Saviour, and the
victory is won." "'
May God grant that we may have the grace as ministers to
activate this counsel by putting into practice these basic prin-
ciples and thus genuinely hasten the coming of our blessed
Lord. May a new restlessness grip our souls and a new sense
of our task move us to newer and higher vistas so that the
panorama of Christ's life, love, and work may once more
beckon the lost to higher ground as a new apostolic power
112 Ellen G. White in Review and Herald, Feb. 22, 1887, p. 114.
114 Ibid., p. 315.
115 Evangelism, pp. 298, 299.
shakes the world. Let us arise and match the magnificence of
such an attainment. Let us forever be veary_of fruitless minis-
tries and Christless sermons. Away forever with any other
preaching than that which is centered in th poweandt might
of the precious name of Jesus. Let us seek God earnestly, weep-`
ing between the porch and the altar, for the infilling again of,
His Spirit. May our ministry thus fulfill the high calling of
presenting Him fully and untarnished, so that we may all
individually say, I have not been "disobedient unto the
heavenly vision."
"I do not ask
That crowds may throng the temple,
That standing room be priced;
I only ask that as I voice the message
They may see Christ!
"I do not ask

For churchly pomp or pageant,
Or music such as wealth alone can buy;
I only ask that as I voice the message
He may be nigh!:
"I do not ask

That men may sound my praises
Or headlines spread my name abroad;
I only pray that as I voice the message
Hearts may find God!"
-RALPH SPAULDING CUSHMAN.
From Practicing the Presence, copyright 1936 by Ralph S. Cushman.
Used by permission of Abingdon-Cokesbury Press.
The Spirit of Prophecy in the Remnant Church
By
D. E. REBOK
The Spirit of Prophecy in the Remnant Church
Introduction
"Messages of every order and kind have been urged upon Seventh-day
Adventists, to take the place of the truth which, point by point, has been
sought out by prayerful study, and testified to by the miracle-working
power of the Lord. But the waymarks which have made us what we are,
are to be preserved, and they will be preserved, as God has signified
through His word and the testimony of His Spirit. He calls upon us to
hold firmly, with the grip of faith, to the fundamental principles that
are based upon unquestionable authority."
Seventh-day Adventists are a people of the Word, and like
Martin Luther, they take their stand on its sure foundation.
The Bible, and the Bible only, is their rule of faith and
practice. That is the source of the "waymarks" that have
made us a people, and we shall be preserved as such only as
we allow the light of God's Word to shine upon our pathway.
Seventh-day Adventists are blessed not only with God's
Word, the Scriptures, but also with the gift of prophecy,
which was placed by God in the remnant church "to bear
a message of reproof to the erring and of encouragement to
the meek and lowly."
Seventh-day Adventists, in common with all other Chris-
tians, have staked their hopes for the present life and the
future upon five great facts, to the non-Christian mere
assumptions, but to the Christian, facts of faith.
1 Ellen G. White, Counsels to Editors and Writers (1946 ed.), p. 52.
2 Ellen G. White in Review and Herald, Jan. 26, 1905, p. 9.
191
First, by faith we recognize the existence of God. Because
of our implicit and unbounded faith in God, we take for
granted that He is. We ask for no proof, but we simply know
that God "is in his holy temple"; therefore, "let all the earth
keep silence before him" (Hab. 2:20), "for he that cometh to
God must believe that he is, and that lie is a rewarder of them
that diligently seek him" (Heb. 11:6). (See also Job 22:21, 26.)
Without hesitation or a word of proof, Christ admonishes
all who claim His name, "Have faith in God"; and Seventh-
day Adventists, nearly a million strong, from every corner of
the earth declare, "Lord, we believe; help Thou our un-
belief."
Second, by faith we accept the whole Bible as God's
message to man. It is a revelation of His love, His will, His
plan, His purposes, and His standard for men of all ages and
in all climes. Paul's counsel to Timothy is God's word to all
men who, by faith, have accepted the Bible from Genesis to
Revelation. (2 Tim. 3:14-17.)
Seventh-day Adventists receive the Scriptures as the voice
of God speaking directly to them. They fear and tremble at
God's Word, for to them every thought, every sentence, every
verse, every chapter, is a real message from the living God
given through His chosen messengers of old. Seventh-day
Adventists open their hearts and their minds to receive it,
for in it are God's commands, entreaties, counsels, appeals,
warnings, and promises. They accept it freely, willingly,
literally, and fully as of God, and therefore not to be despised
or treated lightly. They neither add to nor diminish there-
from. It is not for them to accept this and reject that accord-
ing to their own whims, fancy, or convenience. It is indeed
"the word of God." (1 Thess. 2:11-13.)
Third, by faith we acknowledge that all men everywhere
have sinned and fallen short of their own ideals and of God's
ideals for them. This is a more universally accepted fact
than all the others on which Christianity is based. Proof and
circumstantial evidence are to be found everywhere. The
assumption part has rather to do with man's need of a
THE SPIRIT OF PROPHECY 193
Saviour than with the fact of the sinfulness of the human race,
for not every sinner is ready to acknowledge his need of a
Saviour. (Rom. 3:23; 7:24.)
Fourth, by faith we are convinced that Jesus Christ is
man's Deliverer and Saviour. The answer to man's desperate
appeals for a Saviour is found in Paul's word to the Romans.
"I thank God through Jesus Christ our Lord. So then with the
mind I myself serve the law of God; but with the flesh the law of sin.
There is therefore now no condemnation to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit. For the law
of the Spirit of life in Christ Jesus hath made me free from the law of
sin and death. For what the law could not do, in that it was weak
through the flesh, God sending His own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh." "For to be carnally
minded is death; but to be spiritually minded is life and peace." Rom.
7:25; 8:1-3, 6.
The sinner is saved from his sin by Jesus Christ who came
from God to lead men back to God. This is a transaction
based wholly on the personal faith of every individual man
in Jesus as his Saviour. There is no proof or explanation. It
is just so. Here is another of the great assumptions which by
faith becomes one of the greatest and most vital facts known
to man.
Seventh-day Adventists believe in the Lord Jesus Christ
as their one and only Saviour, and their faith in God and
God's Word causes them to rejoice in His plan for their salva-
tion. ( John ] : 12; Acts 16:31; 1 John 1:1-3.)
As "sons of God," children in the family of God, Seventh-
day Adventists believe that it is their duty to begin a Chris-
tian experience, which becomes a growth in grace, a lifelong
process of sanctification, leading ultimately to perfection of
character and a fitness for the society of angels and the pres-
ence of God.
Salvation by faith in Jesus as the Saviour is the work of
a moment, but the growth in grace, a process by which "sons
of God" become full-grown, mature, intelligent Christians,
is the work of a lifetime. The apostle Peter describes it in His
second letter (2 Peter 1:2-9), and concludes:
13
"Wherefore the rather, brethren, give diligence to make your calling
and election sure: for if ye do these things, ye shall never fall: for so an
entrance shall be ministered unto you abundantly into the everlasting
kingdom of our Lord and Saviour Jesus Christ." 2 Peter 1:10, 11.
Fifth, by faith we recognize that God has spoken to man
by His prophets, and that this method of communication is
the one used by God from the very earliest period of man's
history to our own time. "If there be a prophet among you, I
the Lord will make myself known unto him in a vision, and
will speak unto him in a dream." Num. 12:6.
If by faith Christians accept the fact of God, and recognize
the Bible as God's Word, then it is but natural and logical
that Christians shall accept the fact of prophets as God's
spokesmen. Christians will, therefore, ask for no more proof
for the one great assumption than they do for the other—
both alike are matters of faith.
Concerning prophets the apostle Paul says:
"In every thing give thanks: for this is the will of God in Christ
Jesus concerning you. Quench not the Spirit. Despise not prophesyings.
Prove all things; hold fast that which is good. Abstain from all appear-
ance of evil. 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." 1 Thess. 5:18-23.
Thus we see that God's message through His Word, which
came by prophets as His spokesmen, is to change men and
women from sinners to saints and to make them ready for
the "coming of our Lord Jesus Christ."
Salvation comes through faith in the Lord Jesus. Sancti-
fication and ultimate perfection come through the indwelling
of the Holy Spirit. Through prophets God has set forth in the
Bible and in the writings of the Spirit of prophecy a pattern
of Christian living which shows us the kind of people Chris-
tians must be here and in the everlasting kingdom; for if we
would be saints in the kingdom to come we must be saints in
this world now. The business of Christianity is not so much
how to get a man into heaven, as it is how to get heaven into
the heart of a man. This is the work of prophets in both Old
and New Testament times, and also in the remnant church.
Part I
Channels of Communication
Between God and Man
To accept the existence of God is to accept His statement

as to how He has chosen to communicate with man. It is
neither reasonable nor sensible to accept God and then deny
or reject what He says regarding His prophets through whom.
He has chosen to speak to man here on earth. The Bible offers
neither scientific proof nor a well-reasoned argument for or
against prophets. It simply declares that there are prophets
through whom God spoke: "God, who at sundry times and
in divers manners spake in time past unto the fathers by the
prophets, hath in these last days spoken unto us by his Son."
Heb. 1 : 1, 2.
God at Various Times Spoke by the Prophets
In Eden, God spoke directly to Adam and Eve. (Genesis
2, 3.) "And they heard the voice of the Lord God walking
in the garden in the cool of the day." Gen. 3:8. This thought
is amplified by James White:
"Once, man walked with God in Eden. With open face he beheld
the glory of the Lord, and talked with God, and Christ, and angels,
in Paradise, without a dimming vail between. Man fell from his moral
rectitude and innocency, and was driven from the garden, from the
tree of life, and from the visible presence of the Lord and His holy
angels."
James White, Introduction in Ellen G. White, The Spirit of Prophecy, vol. 1, p. 7.
195
When sin came, it formed a wall of partition between God
and man. But God did not discard or neglect the work of
His hand. He chose to communicate with men primarily
through prophets (Gen. 20:6, 7); but also at times through
priests (Gen. 14:18), and through angels (Gen. 16:7-13).
(See also 2 Chron. 36:15; Jer. 35:15; 2 Peter 1:21.)
Ellen G. White states:
"God has been pleased to communicate His truth to the world
by human agencies, and He Himself, by His Holy Spirit, qualified men
and enabled them to do this work. He guided the mind in the selection
of what to speak and what to write. The treasure was intrusted to
earthen vessels, yet it is, none the less, from Heaven. The testimony is
conveyed through the imperfect expression of human language, yet
it is the testimony of God; and the obedient, believing child of God
beholds in it the glory of a divine power, full of grace and truth."
The men of God chosen to do this very essential and all-
important work were generally known as prophets, but there
are other names or titles applied to them in the Scriptures:
prophet in 1 Samuel 9:9; son of man in Ezekiel 4:1; 5:1;
seer in 2 Chronicles 16:7; messenger in Malachi 3:1; Haggai
1:13; spokesman in Exodus 4:16; 7:1; fellow servant in Reve-
lation 22:9; 19:10; servant of God in 1 Chronicles 6:49; man
of God in 1 Samuel 9:6; 2 Peter 1:21; watchman in Isaiah
52:8.
The work of all these men, by whatever title they were
known, is well stated in these words:
"From the earliest times, prophets had been recognized as teachers
divinely appointed. In the highest sense the prophet was one who spoke
by direct inspiration, communicating to the people the messages he had
received from God. But the name was given also to those who, though
not so directly inspired, were divinely called to instruct the people in
the works and ways of God." °
God's Method of Transmitting His Message to Man

In Revelation 1:1-3 we find the steps involved:
a. God gave His message to Jesus Christ.
Ellen G. White, The Great Controversy, Introduction, pp. vi, vii.
5 Ellen G. White, Education, p. 46.
b. Jesus gave that message to His angel (Gabriel).
c. His angel "sent and signified" it to the prophet.
d. The prophet spoke or wrote it out for the people.
Thus did the prophet bear "record of the word of God,
and of the testimony of Jesus" (Rev. 1:2). Furthermore, a
blessing is pronounced upon all who read and hear the words
of prophecy. This is true of all the prophecies that have come
from the mind of God through His chosen channel. It is but
natural that we should expect to see prophets among God's
people, and indeed there have been many who have claimed
to be God's prophets. This is in accord with Scripture, and
therefore we are counseled not to "despise prophesyings," but
rather to "prove all things," holding "fast that which is good."
(1 Thess. 5:20, 21.)
Jesus Himself, looking down to our day, said, "There
shall arise false Christs, and false prophets," and they shall
"shew great signs and wonders; insomuch that, if it were
possible, they shall deceive the very elect." Matt. 24:24.
Through John He adds this caution, "Beloved, believe not
every spirit, but try the spirits whether they are of God:
because many false prophets are gone out into the world."
1 John 4:1. Somehow, it is to be expected that where the
true exists there is likely to be the false; where there is the
genuine, there likewise you will find the counterfeit. Our
business is to try, test, and prove the prophets to find the true
and reject the false.
Accepting or Rejecting the Prophet and His Message
No, the question is not whether God has ever had proph-
ets, but rather how can we know whether those who claim to
be prophets are true? The most important aspect of the ques-
tion is how shall I relate myself to both the prophets and their
messages? It is a matter of acceptance or rejection of the
prophet and his message. This was the imperative question
in ancient times, and one which applies today. (See 2 Chron.
36:16.)
However, not all of the people rejected all the prophets.
True, many did reject both God and His prophets, and God
perforce had to reject them. The same will be true of Chris-
tians today.
May we cite but two examples in the ancient world:
a. Jehoiakim.--jeremiah was bidden by God to write in
a scroll His words of condemnation against Israel, Judah, and
the surrounding nations. There might be hope for reforma-
tion and divine forgiveness if the messages were heeded. (Jer.
36:2, 3.) Therefore Jeremiah dictated the messages, and
Baruch, his secretary, wrote them out in the best language
of his day. When they were read, the people, and even some
of the princes, were profoundly impressed by what they heard,
so much so that they thought the king himself should both
see and read.
Accordingly the scrolls were read in the king's presence
as he warmed himself by the fire. As the monarch listened
and gave heed to the prophet's words, he became angry, and
seizing the manuscript, he cut it into shreds. Presumptuously,
he cast the pieces into the fire until all the roll was consumed.
The record then adds these significant words, "Yet they were
not afraid." Jer. 36:24. Like Jehoiakim of old, many Chris-
tians and their leaders today would just as easily dispose of the
message, the messenger, and the God who sends the message.
Be it well remembered that neither penknife nor fire can get
rid of God and God's messenger and God's message.
Though the messages were all rejected so summarily, the
Chaldeans came, Judah was defeated, the city of Jerusalem
was burned, and the temple destroyed. Leaders and people
suffered the consequences of their rash act against God and
His prophet.
b. David.—King David was a man of human passions
and was much like other men who do not occupy a throne.
The devil caused him to commit an unspeakable outrage
against Uriah and his beautiful wife. David, however, would
keep the matter a secret and cover up his ignominy with
subterfuge and deceit. But. God's eye, looking down, sees
clearly what human eyes cannot perceive. The record says,
"But the thing that David had done displeased the Lord."
2 Sam. 11:27.
God asked Nathan the prophet to go down to King David's
palace and speak a few words for Him. The man of God went
forth on his mission to bear a rather unpleasant message to
his king, and presented it in the form of an allegory. David
did not immediately grasp the point, and was so smoothly
entrapped that he declared: "As the Lord liveth, the man
that hath done this thing shall surely die: and he shall restore
the lamb fourfold, because he did this thing, and because he
had no pity." 2 Sam. 12:5, 6.
Be it noted that Nathan asked no questions. He did not
hedge or side-step the issue or offer the king any alibi or
sympathy. Instead, without fear he pointed his finger at the
king of Israel, and delivered God's message, "Thou art the
man." Suppose he had made a mistake; but then, God never
makes a mistake.
What was King David's reaction? He might have flown
into a rage, denied the charge, rejected the message, put
Nathan to death at sunrise. But the man of God had spoken
with tears in his voice, I think, but with a finality that David
could not escape. Like the great man that he was, in spite of
his human frailty and weakness, he admitted, "I have sinned
against the Lord." The record is so brief that it probably does
not tell the whole story of David's sincere repentance, con-
fession, and restitution, but it merely closes the incident with
these words, "And Nathan said unto David, The Lord also
hath put away thy sin; thou shalt not die." 2 Sam. 12:13.
The Call to the Prophetic Office
The call to prophetic office is in the hands of God, who
knows what He wants and when, where, and why He wants
it at any given time. Therefore, it is not man's responsibility
to desire or direct in the choice of the prophet. This call does
not come by committee action or human planning or devis-
ing. As with the priesthood, "no man taketh this honour
unto himself, but he that is called of God, as was Aaron."
Heb. 5:4. (2 Peter 1:11.) God's men are individually chosen,
prepared, called, and directed by Him, and yet it is done in
such a way that the call to prophetic office comes to the indi-
vidual with convincing power and sufficient evidence that
both he and his associates know it for a certainty.
The call of Amos is to the point in question. "I was no
prophet, neither was I a prophet's son; but I was an herdman,
and a gatherer of sycomore fruit: and the Lord took me as I
followed the flock, and the Lord said unto me, Go, prophesy
unto my people Israel." Amos 7:14, 15.
Again, God's call to Isaiah was of an entirely different
nature. The young man went into the temple and while there
God opened his eyes and gave him a vision of the throne of
God and the angels about that throne, which seemed high
and lifted up. Isaiah caught that vision of God in all His glory
and celestial majesty. Immediately he felt his own humilia-
tion and sensed his unworthiness. He would flee from the
presence of such awful holiness and grandeur, but the Lord
took a live coal from off the altar, and as it were, placed it
upon his lips and said, "Lo, this hash touched thy lips; and
thine iniquity is taken away, and thy sin purged." Isa. 6:7.
Purification made him ready to be God's servant and God's
messenger. Then in response to the call, "Whom shall I send,
and who will go for us?" Isaiah in his youth responded, "Here
am I; send me."
Isaiah, as God's chosen mouthpiece, became the "gospel
prophet" of the Old Testament, and has left for the Christian
world a piece of literature of surpassing beauty. The testi-
mony of Jesus through Isaiah is an example of the prophetic
gift in sublime and powerful action.
Names Applied to the Messages of the Prophets

It is important that we find the various terms used in the
Bible to designate the messages spoken or written by the
prophets. In these there is a clue as to their use, application,
and significance. They are as follows:
a. Prophecy or prophecies. 2 Chron. 9:29; 15:8; 1 Cor.
13:8.
b. Word of God. 1 Sam. 9:27; 1 Kings 12:22.
c. The Lord's message. Haggai 1:13.
d. Testimonies. 2 Kings 17:15; N eh. 9:30.
e. Counsel. Isa. 44:26.
f. Burden. Jer. 23:33, 38; Isa. 13:1; 15:1.
The word "testimony" or "testimonies" is frequently used
and carries with it, among other senses, the meaning of "in-
tentions." "The testimony of Jesus" would, therefore, be the
"intentions" of God as revealed through Jesus, His angel, and
His prophet to the people. The expression "the testimony of
Jesus" is used but three times in the whole Bible, in Revela-
tion 12:17 and 19:10. The Biblical meaning of the term is
found in the verse, "For the testimony of Jesus is the spirit
of prophecy."
Seventh-day Adventists, accepting the whole Bible from
Genesis 1:1 to Revelation 22:21, believe in God, and in His
Word as a revelation of God's "intentions," or will, as re-
vealed through the prophets. They believe in the gifts of
God as being available in this our day the same as in apostolic
times.
Prophets in the New Testament Church
J. Peter Lange's Commentary on the Holy Scriptures has
this to say concerning Luke 2:26, "If the spirit of prophecy
had departed from Israel since the time of Malachi, accord-
ing to the opinion of the Jews, the return of this Spirit might
be looked upon as one of the tokens of the Messiah's advent."
Without discussing either the opinion of the Jews or the
comment by Lange it is of interest to note that the apostle
Luke recognizes that John the Baptist, the forerunner of the
Messiah, was indeed a prophet. (Luke 1:76; 7:28.) In Mat-
thew 21:11 and Luke 7:16 it is likewise acknowledged that
Jesus Himself was a prophet among men. And when He
ascended to heaven He "gave gifts unto men," "some, apostles;
6 J. Peter Lange, Commentary on the Holy Scriptures, p. 44.
and some, prophets; and some, evangelists; and some, pastors
and teachers." Eph. 4:8, 11.
The objectives of these workers in the church of the early
apostolic period were:
To equip His people for service; to build up the church;
to help all to arrive at oneness in faith and in knowledge of
the Son of God, to attain to the stature of mature men in
Jesus Christ instead of remaining babes in the Christian life,
and to cease being carried about with every wind of doctrine,
but to hold to the truth through union with Christ. (Eph.
4:12-15.)
Paul admonished the Ephesians that Christians should no
longer live as the Gentiles live, but become new men who
after God are "created in righteousness and true holiness"—
fit for God's everlasting kingdom and for the society of angels.
(Eph. 4:17-24.)
These verses, together with those in 1 Corinthians 14:3,
4, 20, 22, would lead us to the conclusion that prophets are
placed in the church by God primarily for the benefit of the
church itself. In Williams' New Testament we read:
"But whoever prophesies is speaking to men for their upbuilding,
encouragement, and comfort. Whoever prophesies builds up the con-
gregation. . . . Brothers, stop being children in intelligence, but as
to evil keep on being babies; and yet as to intelligence be men of
maturity. . . . Prophecy is meant, not for unbelievers but for believers."
1 Cor. 14:3, 4, 20, 22.
Thus we can emphasize this very important principle:
The work of prophets is essentially for the members of the
church—for reproof to the erring and for the "upbuilding,
encouragement, and comfort" of the believers. The words of
counsel and instruction from God through the prophets to
the believer are designed to help the spiritually newborn babe
to "grow" by his use of "the sincere milk of the word" (1
Peter 2:2) "unto the perfect man, unto the measure of the
stature of the fulness of Christ: that we henceforth be no
more children" (Eph. 4:13, 14).
The chief business of the prophets in the church has been
that of guiding the believers in the path that leads to heaven,
of pointing out the signposts along the way so that believers
could walk and work intelligently. They are not saved by the
signposts nor by the instruction given nor by the deeds per-
formed along the way. There is but one Saviour, for "there
is none other name under heaven given among men, whereby
we must be saved."
Therefore, there is no salvation in this historical date or
that; there is no eternal destiny at stake in this or that ful-
filled or unfulfilled prophecy; there is no salvation in any
particular viewpoint of the purely incidental doctrines or
theories, "indefinite, frivolous questions," "obscure, unim-
portant points," "idle sophistries," things "not essential to
our salvation," "questions not necessary for the perfection
of the faith," and "idle tales."
We should establish clearly in our minds the fact that
so far as salvation is concerned there is but one and only
one fundamental doctrine—that I am a sinner in need of a
Saviour, and Jesus Christ is that Saviour if I only believe on
Him and receive Him into my heart by faith.
Surrounding that one great fundamental doctrine of the
Christian church are "landmarks," "waymarks," "blocks,"
"pegs and pins," which have made us an intelligent Seventh-
day Adventist Christian people. These will preserve us as a
people only as we clearly understand and live by them, allow-
ing them to mold and fashion our character and determine
every detail in the habits of our daily living. Our ultimate aim
is to become fit to live forever in God's everlasting kingdom,
and to this end God has placed His prophets in the church to
help in preparation for an entrance into heaven.
Prophets in the Remnant Church
One writer has stated, "The Church which He [Christ]
founded was a Church in which prophecy was to be a continu-
ous possession."
Ellen G. White says:
7 G. C. Joyce, The Inspiration of Prophecy, p. 139.
" 'When he, the Spirit of truth, is come, he will guide you into all
truth: . . . and he will shew you things to come.' John 16:13. Scrip-
ture plainly teaches that these promises, so far from being limited to
apostolic days, extend to the church of Christ in all ages."
This is equally true of the church of God in the time of
the end and in the end of time. The Bible refers to God's
chosen people of the last days as "the remnant."
a. To identify the remnant church. The following Bible
expressions identify the remnant church:
They will be gathered (Isa. 11:11); distinguished from
others (Micah 5:7, 8); keep the commandments of God and
have the testimony of Jesus (Rev. 12:17); be saved from sin
(Zeph. 3:13); and enter the kingdom of God (Rom. 9:27).
A study of church history shows that through the cen-
turies there have always been groups of Christian people who
have claimed the prophetic gift among them.
To the church waiting for the coming of the Lord, Paul
wrote a message:
"That in every thing ye are enriched by him, in all utterance, and
in all knowledge; even as the testimony of Christ was confirmed in you:
so that ye come behind in no gift; waiting for the coming of our Lord
Jesus Christ: who shall also confirm you unto the end, that ye may be
blameless in the day of our Lord Jesus Christ." 1 Cor. 1:5-8.
Mrs. White adds:
"In ancient times God spoke to men by the mouth of prophets and
apostles. In these days He speaks to them by the Testimonies of His
Spirit. There was never a time when God instructed His people more
earnestly than He instructs them now concerning His will and the course
that He would have them pursue."
b. Seventh-day Adventists believe they are the remnant
church because they comply with all the Scripture specifica-
tions for it. Among them is the gift of prophecy, or "the testi-
mony of Jesus," which is "the spirit of prophecy." It is not
for Christians to deny or reject or despise but rather to test
and try the gift as claimed by Ellen G. White, who for seventy
years spoke in the name of the Lord, and who claimed to
The Great Controversy, Introduction, p. viii.
9 Ellen G. White, Testimonies for the Church, vol. 4, pp. 147, 148,
have "visions" and "revelations" in which God revealed His
"intentions- for individuals and for the church as a whole.
Because of the very nature of the divine guidance given
through Ellen G. White, Seventh-day Adventists esteem most
highly the counsel, the admonitions, the warnings, the re-
proofs, the encouragement, and the comfort contained in
her messages.
Now that a little more than a century has passed since
the earliest manifestation of the gift of prophecy among us,
Seventh-day Adventists should pause to evaluate the gift of
God in the remnant church and apply the Bible tests. How
does the prophet's work stand the test of time? Has the church
prospered as the result of heeding her counsel and of molding
its policies in harmony with her "testimonies"? These ques-
tions are reasonable and logical and deserve a candid and
unbiased answer, not so much to prove that God has chosen
and used men and women as His prophetic messengers, but
rather to show that Ellen G. White was one of those so chosen
by God.
Part II
God Chose Ellen G. White as His Messenger

for the Remnant Church
Let us now project ourselves in imagination back to the year

1844. The Millerites were fervently preaching that the coming
of Christ and the end of the world would be on October 22,
1844. Excitement ran high. Thousands upon thousands were
seriously preparing to meet Christ as He would come in the
clouds of heaven. Hundreds of thousands stood by a bit rest-
less and uncertain, but hoping to make the right decision by
the fateful day, afraid that He might come, and at the same
time hoping that He would not come.
October 22 came and went. To the Advent believers its
passing without incident was a terrible disappointment, re-
sulting in frustration, confusion, division, fanaticism, and a
sense of defeat and loneliness. This was heightened by the
taunts of their enemies. Something indeed had gone wrong
with the reckoning. As was to be expected, many Advent be-
lievers slipped back into the world and walked no more with
God's peculiar people. Many others figured that the event was
right but that the time was wrong, and formed a group that
set one date after another. A very small number of Advent be-
lievers studied the question through again and concluded
that the time was right but the event was wrong. And so it
was on October 23 and thereafter in 1844.
206
The Call of Ellen Gould Harmon
It was at such a time of trouble and distress among God's
people that God chose to make His "intentions" and plans
known through a seventeen-year-old maiden named Ellen
Gould Harmon. In December of that year she had a strange
and unexpected experience. Of that experience while kneel-
ing humbly and quietly in prayer with four sisters in Christ
in the home of Mrs. Haines in Portland, Maine, she says, "The
power of God came upon me as I had never felt it before." 10
The infilling of power brought her first vision, in which
this girl of seventeen was shown the journey of the Advent
people from the disappointment in 1844 to the city of God."
Quickly followed the bidding that she must go and relate to
others what had been revealed to her. Her feelings are pic-
tured as follows:
"After I came out of this vision I was exceedingly troubled. . . .
I went to the Lord in prayer and begged Him to lay the burden on
some one else. It seemed to me that I could not bear it. I lay upon my
face a long time, and all the light I could get was, 'Make known to
others what I have revealed to you.' " "
That young girl rose from prayer to take up the burden
and to speak for God, doing so faithfully and well for seventy
years. From her pen came twenty-five million words, pub-
lished in forty-three books and four thousand periodical arti-
cles. Naturally there were critics of her life and her work, but
their attacks made little or no impression on the great world-
wide work which has grown as the result of following her
counsel and revelations.
F. D. Nichol states:
"After one hundred years the different Adventist bodies—other than
Seventh-day Adventists—that stemmed from the Millerite movement
of the early 1840's total less than 50,000 members, which is no more than
the total of Ad vent believers in 1844. Not long ago we enjoyed a delight-
ful fellowship of a few days with an aged, saintly leader in one of these
Adventist bodies. He spoke of the expansion of Seventh-day Adventists,
10 Ellen G. White, Life Sketches of Ellen G. White, p. 64.

11 Ellen G. White, Early Writings, pp. 14-20.
la Ibid., p. 20.
their schools, publishing houses, medical institutions, and then he added:
'Your men were more farsighted than ours and laid better plans.' We
replied: 'No, our men were no wiser tha ri yours, but we had a frail
handmaiden of the Lord in our midst who declared that by visions from
God she saw what we should do and how we should plan for the future.'
No other explanation could, in truth, have been offered for the vitality,
distinctiveness, and foresight revealed in connection with the growth
of the Seventh-day Adventist movement over the world." "
This represents our attitude toward the life and work of
Ellen G. White today, but it was not so easily seen nor ac-
cepted back in 1844 and 1845. Then it was merely the word
of a teen-age girl claiming that God was speaking to her
through His angel. It should be remembered that the leaders
in the Advent Movement had counseled against fanatics and
those deluded by so-called visions and dreams. In their Boston
Advent Conference of May 29, 1843, they took the following
action: "We have no confidence whatever in any visions,
dreams, or private revelations." "
Reactions of Early Pioneers to the Claims of
Ellen G. Harmon
How did the early pioneers and believers in general
respond to the claims of Ellen Harmon and the physical
evidences of her call? Did they see in her the evidence that
God was again speaking through a human being the same
as He had done all through the history of His people? She
expected people not only to be critical but even skeptical,
for they were human much as we are today.
One worker early in 1847 wrote a note to James White
expressing his reaction to Ellen G. White's visions:
" 'I cannot endorse sister Ellen's visions as being of divine inspira-
tion, as you and she think them to be; yet I do not suspect the least
shade of dishonesty in either of you in this matter. . . . I think that
what she and you regard as visions from the Lord, are only religious
reveries, in which her imagination runs without control upon themes
in which she is most deeply interested. . . . I do not by any means
think her visions are like some from the devil.' " "
13 Francis D. Nichol, Ellen G. White and Her Critics, pp. 23, 24.
14 Signs of the Times, June 7, 1843, p. 107.
15 James White in A Word to the "Little Flock," p.22.
The story of the changed attitude of doubt and uncer-
tainty concerning Ellen Harmon's visions on the part of
Captain Bates to one of full faith and confidence is an im-
pressive one. Joseph Bates entered upon his seafaring adven-
tures at a very early age, beginning as cabin boy and advancing
through various steps in responsibility until he finally became
captain and owner of seagoing vessels. As such he became a
sort of authority on astronomy. He read with avidity every-
thing he could find on the subject, and was much interested
in Lord John. Rosse's description of "the gap in the sky"
which appeared in the Illustrated London News of April
19, 1845.
Captain Bates attended a conference of the Advent be-
lievers in Topsham, Maine, in November, 1846. At that time
he was still unconvinced on the matter of visions. On one
occasion he took opportunity to ask Mrs. E. G. White (she
had then married James White) what she knew about astron-
omy. He found her as ignorant as most of us are on the sub-
ject, and was disappointed that she had never read a book
or an article on it. In fact she had no inclination even to
hear or talk about it.
Imagine Joseph Bates's surprise one evening during that
conference not only to see Ellen G. White in vision but to
hear her describe what she was seeing. She began to talk about
stars and the rosy-tinted belts around one of them. She said,
"I see four moons." Captain Bates mused, "Oh, she is viewing
Jupiter." Then she described a planet with rings changing
in their colors and said, "I see seven moons." "She is describ-
ing Saturn," remarked the old sea captain. Next came a mar-
velous word picture of another planet and her six moons, but
when she began to describe the "opening heavens" with all its
beauty and immensity, Captain Bates exclaimed, "0 how I
wish Lord John Rosse were here to-night!" Not knowing even
the name of John Rosse, Elder White asked, "Who is Lord
John Rosse?" Joseph Bates told of this English astronomer
and his description of the "opening" in the heavens."
16 J. N. Loughborough, The Great Second Advent Movement, pp. 257, 258.
14
That was enough for Elder Bates. He was satisfied that
the visions came from a power outside of Ellen G. White's
knowledge and control. No wonder he concluded, "I believe
the work is of God, and is given to comfort and strengthen
His `scattered,' torn,' and 'pealed people.' "17
James White saw these manifestations almost from the
very beginning and had more opportunity to evaluate them
than perhaps anyone else. He wrote:
"Dreams and Visions arc among the signs that precede the great
and notable days of the Lord. And as the signs of that day have been,
and still are fulfilling, it must be clear to every unprejudiced mind,
that the time has fully come, when the children of God may expect
dreams and visions from the Lord.
"I know that this is a very unpopular position to hold on this
subject, even among Adventists; but I choose to believe the word of
the Lord on this point, rather than the teachings of men. I am well
aware of the prejudice in many minds on this subject; but as it has
been caused principally by the preaching of popular Adventists and
the lack of a correct view of this subject; I have humbly hoped to cut
it away, with the 'sword of the Spirit,' from some minds, at least." "
Not all were won over to full and complete support for
Ellen G. White and her singular spiritual manifestations.
Some were merely overawed and silenced by what they saw
and heard. Such is the case of Robbins and Sargent, who were
leading a group of Advent believers into a very serious type
of fanaticism in Boston, Massachusetts. We have the story
in Otis Nichols' own handwriting, around whose home the
story has its setting. It is also presented by Mrs. White in her
book Spiritual Gifts. She tells the story:
"By invitation of Bro. and Sr. Nichols, my sister S. and myself again
went to Massachusetts, and made their house our home. There was in
Boston and vicinity a company of fanatical persons, who held that it
was a sin to labor. Their principal message was, 'Sell that ye have and
give alms.' They said they were in the Jubilee, the land should rest, and
the poor must be supported without labor. Sargent, Robbins, and some
others, were leaders. They denounced my visions as being of the Devil,
because I had been shown their errors. They were severe upon all who
.7 A. L. White, Prophetic Guidance in Early Days, p. 7.

78 James White in A Word to the "Little Flock," p. 13.
did not believe with them. 'While we were visiting at Bro. N's., R.
and S. came from Boston to obtain a favor of Bro. N., and said they had
come to have a visit, and tarry over night with him. Bro. N. replied
that he was glad they had come, for sisters Sarah and Ellen were in the
house, and wished them to become acquainted with us. They changed
their mind at once, and could not be persuaded to come into the house.
Bro. N. asked if I could relate my message in Boston, and if they would
hear, and then judge. 'Yes,' said they. 'Come into Boston next Sabbath,
we would like the privilege of hearing her.'
"Accordingly we designed to visit Boston, but in the evening, at
the commencement of the Sabbath, I was shown in vision that we must
not go into Boston, but in an opposite direction to Randolph; that the
Lord had a work for us to do there. We went to Randolph, and found
a large room full collected, and among them those who said they would
be pleased to hear my message in Boston. As we entered, R. and S.
looked at each other in surprise, and began to groan. They had promised
to meet me in Boston, but thought they would disappoint us by going
to Randolph, and while we were in Boston, warn the brethren against
us. They did not have much freedom. At intermission one of their
number remarked that good matter would be brought out in the
afternoon. Sr. N. answered, 'I believe it.' R. told my sister that I could
not have a vision where he was." is
The Review and Herald and the Visions
It is well to analyze another chapter in our early history
having to do with the attitude of our early pioneers toward
the gift of prophecy. A number of the visions were published
in the Present Truth in 1849 and 1850. It must be remem-
bered, however, that the Review and Herald, which followed
in 1850 and on, was the church paper and the vehicle for pre-
senting the truth to nonchurch members as well. Some of the
brethren were afraid that the "visions" and "testimonies"
intended primarily for the church members (1 Cor. 14:3,
4, 22) would prejudice the nonchurch member readers of
the Review. 'They decided that such material should be
printed on a separate sheet and placed in papers going only
to our own people.
Elder James White explained all this in a Review and
Herald Extra in these words:
19 Ellen G. White, Spiritual Gifts, vol. 2, pp. 75-79. (See Item 1 in the Appendix,
p. 274.)
212 O UR FIRM PO UNDA TION
"THIS SHEET is the form of the paper that we hope to publish once
in two weeks. . . . We do not design this extra for so general circulation
as the regular paper, for the reason that strong prejudice exists in many
minds against a portion of its contents. Those who judge of a matter
before they hear are unwise. Says Paul, 'Despise not prophesyings, prove
all things, hold fast that which is good.' 1 Thess. v, 20, 21.
"We believe that God is unchangeable, that He is 'the same yester-
day, and to-day, and for ever.' And that it is His will and purpose to
teach His tried people, at this the most important period in the history
of God's people, in the same manner as in past time. But as many are
prejudiced against visions, we think best at present not to insert anything
of the kind in the regular paper. We will therefore publish the visions
by themselves for the benefit of those who believe that God can fulfill
His word and give visions 'in the last days.'" 2°
For five years the Review published none of Mrs. White's
visions and only five articles from her pen of a general horta-
tory nature. The leaders thought their position sound and
commendable, but the results among the Advent people were
not so wholesome. There seemed to result a general lack of
appreciation of the gift, and a lowering of its place of im-
portance in the work. This has been the general tendency all
through the years for the individual Adventists as well as for
the movement as a whole. "Where there is no vision [or an
indifference to it], the people perish" seems to be as true in
our times as it was in ancient Israel.
A general meeting in 1855 brought a realization that all
was not well. There seemed to be a partial withdrawal of the
gift of prophecy. From two sources we draw the conclusion
that a disregard for the gift and a desire to push it somewhat
into the background had met with Heaven's disfavor.
First, we note an action taken by the business session of
the conference in 1855 which reads, "That Joseph Bates,
J. H. Waggoner, and M. E. Cornell be appointed to address
the saints in behalf of the Conference, on the gifts of the
church." Then the small committee reported to the meeting.
We extract a few key sentences:
Confession.—"In view of the present low state of the precious
cause of our blessed Master, we feel to humble ourselves before God,
20 James White in Review and Herald Extra, July 21, 1851.
and confess our unfaithfulness and departure from the way of the Lord,
whereby the spirit of holiness has been grieved, our own souls burdened,
and an occasion given to the enemy of all righteousness to rejoice over
the decline of faith and spirituality amongst the scattered flock."
Gifts.—"Nor have we appreciated the glorious privilege of claiming
the gifts which our blessed Master has vouchsafed to His people; and
we greatly fear that we have grieved the Spirit by neglecting the bless-
ings already conferred upon the church."
Appreciated in Past.—"We have also, in our past experience, been
made to rejoice in the goodness of our God who has manifested His
care for His people by leading us in His way and correcting our errors,
through the operations of His Spirit; and the majority of Sabbath-
keepers in the Third Angel's Message, have firmly believed that the
Lord was calling His church out of the wilderness by the means ap-
pointed to bring us to the unity of the faith. We refer to the visions
which God has promised to the remnant 'in the last days.' "
Not to Take Place of Bible.—"Nor do we, as some contend, exalt
these gifts or their manifestations, above the Bible; on the contrary,
we test them by the Bible, making it the great rule of judgment in all
things; so that whatever is not in accordance with it, in its spirit and
its teachings, we unhesitatingly reject. But as we cannot believe that
a fountain sends forth at the same place sweet water and bitter, or that
an evil tree brings forth good fruit, so we cannot believe that that is
of the enemy which tends to unite the hearts of the saints, to lead to
meekness and humility and holy living, and incites to deep heart-
searching before God, and a confession of our wrongs."
An Attitude Displeasing to God.—"While we hold these views as
emanating from the divine Mind, we would confess the inconsistency
(which we believe has been displeasing to God) of professedly regarding
them as messages from God, and really putting them on a level with the
inventions of men. We fear that this has resulted from an unwillingness
to bear the reproach of Christ, (which is indeed greater riches than
the treasures of earth,) and a desire to conciliate the feelings of our
opponents; but the word and our own experience have taught us that
God is not honored, nor His cause advanced, by such a course. While
we regard them as coming from God, and entirely harmonizing with
His written word, we must acknowledge ourselves under obligation to
abide by their teachings, and be corrected by their admonitions. To say
that they are of God, and yet we will not be tested by them, is to say
that God's will is not a test or rule for Christians, which is inconsistent
and absurd." 21
21 Report of conference in Review and Herald, Dec. 4, 1855, pp. 78, 79.
The conference began November 15, 1855, and the decla-
ration of confession and neglect was made by the brethren.
Then on November 20 Ellen G. White was given a vision of
which she wrote:
"November 20, 1855, while in prayer, the Spirit of the Lord came
suddenly and powerfully upon me, and I was taken off in vision. I saw
that the Spirit of the Lord has been dying away from the church."
A few weeks later Sister White wrote:
"The visions have been of late less and less frequent, and my testi-
mony for God's children has been gone. I have thought that my work
in God's cause was done, and that I had no further duty to do, but to
save my own soul, and carefully attend to my little family. . . .
"At our late Conference at Battle Creek, in Nov. God wrought for
us. The minds of the servants of God were exercised as to the gifts of
the Church, and if God's frown had been brought upon His people
because the gifts had been slighted and neglected, there was a pleasing
prospect that His smiles would again be upon us, and He would gra-
ciously and mercifully revive the gifts again, and they would live in
the Church, to encourage the desponding and fainting soul, and to
correct and reprove the erring."
Dr. Brown Comes to Scoff, Flees in Consternation

The manifestation of such a phenomenon in the church
was bound to produce a variety of reactions. Some believed
and accepted. Others sneered and scoffed. One, a Dr. Brown
of Parkville, Michigan, a Spiritualist physician himself, de-
clared that he could control Mrs. White in vision if he ever
had the opportunity.
This came rather unexpectedly on Sabbath, January 12,
1861, when Elder and Mrs. White for the first time attended
church in that very place. At the close of her sermon that
Sabbath, Sister White was taken in vision. Immediately some-
body thought of 1)r. Brown and his loud boasts. He was
invited to come and examine her. This he did without a
moment's hesitation. An eyewitness tells what happened:
"Before he had half completed his examination, he turned deathly
pale, and shook like an aspen leaf. Elder White said, 'Will the doctor
Testimonies, vol. 1. 13. 113.

Ellen G, White in Review and Herald, Jan. 10, 1856, p. 118.
report her condition?' He replied, 'She does not breathe,' and rapidly
made his way to the door. Those at the door who knew of his boasting
said, 'Go back, and do as you said you would; bring that woman out
of the vision.' In great agitation he grasped the knob of the door, but
was not permitted to open it until inquiry was made by those near the
door, 'Doctor, what is it?' He replied, 'God only knows; let me out of
this house;' and out he went."
Thus the "testimony of Jesus," which is the "spirit of
prophecy," was introduced among the Advent believers, and
made its power and influence felt more and more as the
years passed.
Advent Believers Accept the Seventh-day Sabbath
In Washington, New Hampshire, in the year 1844, was
an earnest group of Advent believers preparing for the coming
of the Lord. One Rachel Oakes Preston, a Seventh Day
Baptist, came into that community and listened to the preach-
ing on the coming of the Lord on October 22. They, of course,
urged her to join them in looking for Jesus to come, but she
in turn urged them to keep the seventh-day Sabbath if they
really wanted to be ready when the Lord returned. Some
of the Advent believers in Washington, New Hampshire,
accepted the Sabbath truth and began observing it faithfully.
Early in 1845, after the terrible disappointment, T. M.
Preble wrote an article on the seventh-day Sabbath for the
paper called The Hope of Israel. Through this article Joseph
Bates, an eager searcher for truth, was convinced that he
should observe the Bible Sabbath, and he became an apostle
of the Sabbath truth.
Early in 1846 Ellen Harmon and her sister and James
White visited Joseph Bates at New Bedford. The thing that
was on his heart was the Sabbath truth. He urged them to
accept the true Bible Sabbath and they urged upon him the
thing nearest to their hearts.
Regarding the Sabbath Ellen G. White wrote in Life
Sketches: "I did not feel its importance, and thought that he
24 Loughborough, The Great Second Advent Movement, p. 211,

[Bates] erred in dwelling upon the fourth commandment
more than upon the other nine." As a matter of fact she was
not impressed by Joseph Bates's enthusiasm for the Sabbath
idea. Nevertheless, about the time of their marriage in August,
1846, James and Ellen White read Bates's tract The Seventh-
day Sabbath a Perpetual Sign, and from the Bible verses
used decided that they too must keep the seventh day as the
Sabbath. She says, "In the autumn of 1846 we began to observe
the Bible Sabbath, and to teach and defend it." "
As one more testimony in this body of evidence that the
great truths taught by Seventh-day Adventists came first from
the Bible and not from Mrs. White, let us note a letter
written by her in 1874, stating:
"I believed the truth upon the Sabbath question before I had seen
anything in vision in reference to the Sabbath. It was months after
I had commenced keeping the Sabbath before I was shown its impor-
tance and its place in the third angel's message." "
It was on the first Sabbath in April, 1847, that she had
her first vision regarding the Sabbath. By putting together
Testimonies, volume 1, pages 75 ff., and a letter to Joseph
Bates, written April 7, 1847, now appearing in Early Writings,
pages 32-35, we get the whole story of what she saw and heard.
She seemed to be transferred from earth to heaven and in
vision she was taken through the heavenly sanctuary, where
she saw the most holy place and the ark containing the law.
She was amazed to see the fourth commandment shining
above all the others in glory with a sort of halo of light all
around it. She was told of the change of the Sabbath, of the
significance of its acceptance and observance, especially in
the troublous times ahead, when it will become a sign or a
mark for the people who have chosen to obey God rather
than man.
"I was shown that the third angel, proclaiming the commandments
of God and the faith of Jesus, represents the people who receive this
message and raise the voice of warning to the world, to keep the
'-' Life Sketches, p. 95.

E. G. White letter 2, 1874.
commandments of God as the apple of the eye, and that in response
to this warning many would embrace the Sabbath of the Lord."
Lo, here are the people of God mentioned in Revelation
12, having the "testimony of Jesus," which is the "spirit of
prophecy" (December, 1844), and keeping the command-
ments—all ten of them—the Seventh-day Sabbath included.
Here the remnant church was born, and these two significant
truths identify it.
Four Tests of a True Prophet
Repeatedly the New Testament asserts that there will be
prophets in the church. It likewise states, "There were false
prophets also among the people." 2 Peter 2:1. Clearly, we can
expect both true and false prophets in the church. We should
not "quench" the Holy Spirit and His manifestations or
despise the prophesyings, but rather "prove," test, and try
them. As a result of such a process we are to "hold fast that
which is good." (1 Thess. 5:19-21.)
Ellen G. White claimed the gift of prophecy, and thereby
declared herself to be a prophet in the church. She, however,
preferred the term "messenger." Thus we find her declaring:
" said that I did not claim to be a prophetess. I have not stood
before the people claiming this title, though many called me thus. I
have been instructed to say, "I am God's messenger, sent to bear a
message of reproof to the erring and of encouragement to the meek
and lowly." ' " "
Every member of the remnant church must face the fact
of Mrs. E. G. White, her visions, and her testimonies. In all
fairness to ourselves, to her, and to the God whom she claimed
to represent and for whom she said she spoke, we should apply
the recognized Bible tests to satisfy ourselves as to her genuine-
ness, and then decide what we shall do about her "messages,"
"counsel," and "testimonies." This is a decision of tremen-
dous and vital personal import, for that decision will mold
and fashion the details of our everyday lives, nay, it will trans-
form them.
28 Ellen G. White in Review and Herald, Jan. 26, 1905, pp. 5, 6.
Now let us first apply the tests of a prophet, see how Ellen
G. White meets them, and then discuss final and vital deci-
sions.
The Test of Fulfilled Predictions
Predictions of things to come are of interest to everybody,
for without exception we like to peer through the veil of the
future. However, making predictions, or foretelling, is but
one phase of the work of the prophet.
There are four passages of Scripture to keep in mind when
talking about the prophet's predictions of things to come:
(1) Secret things belong to God. (Deut. 29:29.)
(2) God reveals secrets to the prophets. (Amos 3:7.)
(3) Unfulfilled predictions made in the name of the Lord
are presumptuous; fulfilled predictions demonstrate that the
prophet was sent by the Lord. (Jer. 28:9.)
(4) Some prophecies are conditional. (Jer. 18:7-10.)
Prophets have been God's chosen spokesmen, and through
them He has made known things to come. Hence it is but
natural for men to watch with eager interest to see whether
such predictions actually come to pass. A failure of fulfill-
ment would obviously become a factor in acceptance or
rejection of the one claiming to be a prophet.
In the work of Ellen G. White we would expect to find
some definite predictions and their equally definite fulfill-
ments. Let us very briefly look at some of them:
Streams of Published Light to Encircle the Globe.—In
1848, when our early pioneers were penniless, she was shown
that a paper should be printed, and from this small beginning
the publishing work would be a stream of light that would
go clear round the world." Surely we have seen these words
fulfilled as Seventh-day Adventists distribute $13,000,000
worth of literature each year in 197 languages.
We cite in somewhat more detail one more illustration:
Rochester "Rappings" to Become World-encircling Delu-
sion.—These mysterious "rappings" began with the Fox
30 Life Sketches, p. 125.
sisters in New York State in 1848. On March 24, 1849, Ellen
G. White made the following prediction:
"I saw that the mysterious knocking in New York and other places
was the power of Satan, and that such things would be more and more
common, clothed in a religious garb so as to lull the deceived to greater
security, and to draw the minds of God's people, if possible, to those
things, and cause them to doubt the teachings and power of the Holy
Ghost." °'
On August 24, 1850, Ellen G. White again predicted:
"1 saw that soon . . . it [the mysterious rapping] would spread
more and more, that Satan's power would increase, and some of his
devoted followers would have power to work miracles." 3'
again on January 10, 1854, Mrs. White added these
further details:
"I saw the rapping delusion—what progress it was making, and if
it were possible it would deceive the very elect. Satan will have power
to bring the appearance of a form before us purporting to be our
relatives and friends that now sleep in Jesus. It will be made to appear
as though they were present; the words they uttered while here, which
we were familiar with, will be spoken, and the same tone of voice,
which they had while living, will fall upon the ear. All this is to
deceive the saints, and ensnare them into the belief of this delusion."
Remember the dates of these predictions. In America
then there were no mediums, trances, spirit messages, no
organized groups or companies of Spiritualists. It was a bold
prediction, but every word has come to pass. Recently a book
entitled Centennial Book of Modern Spiritualism in America
(1848-1948) was issued by the National Spiritualistic Associa-
tion of the U.S.A., which summarizes their history and
achievements. Spiritualism now claims millions of believers
—eminent judges, physicians, scientists, editors, writers,
poets, clergymen, educators, and statesmen of various coun-
tries.
According to the Declaration of Principles adopted by the
National Spiritualist Association, those who have passed on
3 1 Early Writings, p. 43.

82 Ibid., p. 59.
33 Supplement to the Christian Experience and Views of Ellen G. White (James White
ed. ), pp. 5, 6. (See Early Writings, p. 87.)
are conscious, and can communicate with us; therefore, Spirit-
ualism, according to Spiritualists, is God's message to mortals,
declaring that there is no death, that all who have passed on
still live, and that there is hope in the life beyond for the most
sinful. Spiritualism teaches that every soul will progress
through the ages to heights sublime and glorious. This
means universal salvation and messages from the dead to the
living.
Today all of this is history, which records the fulfillment
of another of the E. G. White predictions.
San Francisco Earthquake Predicted.—From 1902 and on
she warned of coming destruction of San Francisco and Oak-
land, crying out that "not long hence these cities will suffer
under the judgments of God." Ask any old resident in San
Francisco and Oakland and he will tell you how this predic-
tion was fulfilled.'
World War Conditions Foretold Back in 1890.— In an
article in the Signs of the Times Mrs. White wrote:
"The tempest is coming, and we must get ready for its fury by
having repentance toward God and faith toward our Lord Jesus Christ.
The Lord will arise to shake terribly the earth. We shall see [I] troubles
on all sides. [2] Thousands of ships will be hurled into the depths of the
sea. [3] Navies will go down, and [4] human lives will be sacrificed by
millions. [5] Fires will break out unexpectedly, and no human effort
will be able to quench them. The palaces of earth will be swept away
in the fury of the flames. [6] Disasters by rail will become more and more
frequent; [7] confusion, collision, and death without a moment's warn-
ing will occur on the great lines of travel. . . . Oh, let us seek God
while He may be found, call upon Him while He is near!"
In 1910 she warned, "Soon strife among the nations will
break out with an intensity that we do not now anticipate." '
The fulfillment of this prediction made when men everywhere
were proclaiming the golden age of peace and safety is too
fresh in our memories to need any recital of details.
" Ellen G. White, Evangelism, p. 403.

35 Ibid.
36 April 21, 1890 p. 242.
87 Review and herald, Nov. 17, 1910, p. 8.
Divine Guidance in Times of Crisis in the Advent Movement
There are three texts to keep in mind when studying
God's guidance of His people:
(1) "The Lord shall guide thee continually." (Isa. 58:11.)
(2) He instructs us in the way we should go. (Ps. 32:8.)
(3) By a prophet the Lord led and guided Israel of old.
(Hosea 12:13.)
Here the prophet becomes a "forth-teller"--one who
speaks forth the "word of the Lord" when that word is needed
most urgently; one who steps in when God's people do not
know which way to turn or what to do; or warns of impending
dangers when they are going in the wrong direction, or of the
dire results if the course is pursued.
This phase of the prophet's work called for remarkable
courage, close timing, and specific instruction to meet very
specific circumstances. To make a mistake here would be
fatal both to the prophet himself and to the situation he could
remedy or safeguard. Herein is a test of the true prophet.
Time and again Ellen G. White, directed only by God,
stepped into critical situations and the message she bore saved
the church. If time permitted we might recount some of these
thrilling experiences--how at the turn of the century the
denomination was saved in the crisis over pantheistic teach-
ings; and then there was the "holy flesh" movement. We
might give the details of the work of false prophets and how
the situation was met. On many occasions messages received
at a critical moment protected the church or prevented some
serious blunder. One outstanding experience must suffice.
The Salamanca Vision.—In the night of November 3,
1890, God looked ahead some four months and saw a meet-
ing of a very small group of men that would be held late on
the night of March 7, 1891. Things would be said and done
at that meeting on March 7 which would not be for the best
interest of our work. In order to duly impress those who would
be participants in that meeting and to convince them beyond
the shadow of a doubt that God was still in control of His
work, He gave a vision to His servant Ellen G. White on the
night of November 3, 1890, and showed her a scene of that
very meeting. She saw a man stand up and lift a copy of the
American Sentinel high in the air and point to several
articles, declaring that such topics as the Sabbath and the
second coming of Christ should not find a place in the paper
which spoke for the Religious Liberty Association.
Several times Mrs. White began to tell what she had seen
in that vision at the meeting in Salamanca, New York. Each
time she faltered and could not recall a single detail. Finally
after four months she came to Battle Creek to attend the
conference which convened from March 5 to 25 in the year
1891. She had been speaking to the ministers at their 5:30
A.M. meeting. On March 7 the president asked her if she
would be back on Sunday morning, March 8, and she de-
clined, thinking that she had given enough instruction
already.
The Sabbath closed, the evening meeting was concluded,
and Sister White with all others retired. Did I say "all others"?
Not exactly, for a small group of men went to an office in
the Review and Herald building for a strictly secret meeting
of their own. They locked the door and resolved not to leave
that room until their highly controversial problem was
settled. Hour after hour passed. Midnight found them deep
in their debate. One o'clock, two, and then three, when they
finally adjourned and went to their respective rooms to sleep
and rest.
As that meeting closed, Ellen G. White, in the privacy of
her own room, was awakened. The angel of the Lord bade
her attend the five-thirty meeting and present what she had
seen at Salamanca four months before. The whole scene came
back, and she wrote page after page until time came for the
five-thirty ministers' meeting. She picked up her manuscripts
and made her way to the vestry in the Tabernacle. The minis-
ters were assembled. W. W. Prescott and 0. A. Olsen were
prepared to speak, but on seeing Mrs. White enter the room
with her papers, Elder Olsen asked whether she had a message.
"Indeed I do," responded Ellen G. White, and made her way
to the speaker's desk.
The Testimony Delivered on Time.—She stated that she
had not planned to be present at that meeting, but that she
had been awakened at three o'clock and bidden to present
some things she had seen in vision at Salamanca, New York,
on November 3, 1890.
0. A. Olsen who was there in Battle Creek that morning
records what was said and done:
"She then began to read, describing a meeting that was shown her
that was held in one of the rooms in the Review Office, where a number
of brethren were together. She described their attitude and their earnest-
ness, and the position which they had taken; for there was a heated
discussion, as they could not agree on certain questions at issue.
"Personally I sat there in blank bewilderment. I did not know
what she referred to. I had neither heard nor had any knowledge of the
things that she presented, nor of such a meeting as she described.
Indeed, I was so surprised, and the things she presented as having taken
place in that meeting seemed so unreasonable, that I was quite non-
plused in my mind as to what this meant."
When Sister White sat down, the men present looked at
one another in bewilderment, but not for long. Captain
Eldridge arose and said:
"I was in that meeting. . . . Last night, after the close of the
Conference, some of us met in my room in the Review Office, where
we locked ourselves in, and there took up and discussed the questions
and the matter that has been presented to us this morning. We remained
in that room till three o'clock this morning." 3'
He stated further:
"If I should have begun to give a description of what took place,
and the personal attitude of those in the room, I could not have given
it as exactly and correctly as it has been given by Sister White. I now
see that I was in error; that the position that I took was not correct;
and from the light that has been given this morning, I acknowledge
that I was wrong." "
A. F. Ballenger, then secretary of the Religious Liberty
38 White Publications Document File No. 107f.
39 Ibid.
40 Ibid.
Association, arose and said that the meeting described by the
servant of the Lord had been held the night before. He de-
clared that he was the one who had held up the copy of the
American Sentinel and pointed to the article on the Sabbath
and the Second Advent. He also confessed that he had been
on the wrong side of the controversy.
Only a messenger in close communion with God could
bear such an unusual but absolutely accurate testimony
about a meeting to be held four months in advance.
Time and space forbid consideration of many other in-
tensely interesting stories of crises met through divine guid-
ance. We turn now to the third great test.
"To the Law and to the Testimony"
The true prophet must speak and write messages which
are in harmony with the law and the testimony, or "there is
no light in them." Isa. 8:20. Every true prophet will be in
accord with the law of God and the testimony of all of the
other true prophets. Stated briefly, we must now test the
twenty-five million words written by Ellen G. White, most of
which appear in her forty-three bound volumes and the four
thousand periodical articles of the church papers. Since she
wrote so much, the chances of discrepancies are greatly in-
creased. Did her teachings harmonize with the Scriptures?
Here we are looking at the prophet as a "for-teller," one
who speaks for God, who expounds, clarifies, and explains.
In this capacity Ellen G. White did the major portion of her
work. She added nothing new in doctrine, but exalted the
Scriptures and gave them a central position in all her writings.
Hers was the work of a magnifying glass, simply making the
details of the observed object stand out in clearer lines, show-
ing its original beauty more perfectly. Hers is a sort of in-
spired commentary on the Bible.
So clear is this point of agreement of the Ellen G. White
teachings with those of the Bible that it is unnecessary here
to review the work of Ellen White in the light of this test.
The Bible sets forth several characteristics of the true
prophet in relationship to "the law and the prophets," or the
Scriptures as we know them:
1. Deut. 13:1-4. He will exalt the true God.
2. 2 Chron. 24:19, 20; Deut. 13:4. He will teach obedience
to God's law.
3. 1 John 4:2, 3. He will believe and teach that Jesus
Christ is come in the flesh.
4. 2 Peter 1:21. He will speak as he is inspired by the
Holy Ghost.
The writings of Ellen G. White not only give every evi-
dence that she was the kind of person set forth in these
scriptures but her work agrees in every detail with the expec-
tations of God as delineated in His Word. She most certainly
passes this third great test.
"By Their Fruits Ye Shall Know Them"
Seventy years is a long time to live and work before the
public, under the critical eyes of millions of people, largely
skeptical, doubtful, uncertain, suspicious, and in some cases
openly hostile. If any faults, errors, or inconsistencies existed,
they would be exposed with great satisfaction by opponents.
Mrs. White lived in various places, in New England,
Michigan, Switzerland, Australia, and California. She traveled
extensively in many parts of the United States, Europe, and
Australia, but the fruit of her life and labors attests to her
godliness, her sincerity, her zeal and earnestness, her upright
and noble character, and her consistent Christian conduct.
The Testimony of Uriah Smith.—The testimony of one
who was in a strategic point for observation must suffice.
Uriah Smith, for many years the editor of the church paper,
the Review and Herald, in constant touch with Mrs. White
and her work, sometimes the recipient of her "testimonies"
and "counsels," should be able to judge her work by the fruit
or results of that work:
"Every test which can be brought to bear upon such manifestations
proves them genuine. The evidence which supports them, internal and
external, is conclusive. They agree with the word of God and with
15
themselves. They are given, unless those best qualified to judge are
invariably deceived, when the Spirit of God is especially present. Calm,
dignified, impressive, they commend themselves to every beholder as
the very opposite of that which is false or fanatical.
"Their fruit is such as to show that the source from which they
spring is the opposite of evil.
"They tend to the purest morality. They discountenance every vice,
and exhort to the practice of every virtue. They point out the perils
through which we are to pass to the kingdom. They reveal the devices
of Satan. They warn us against his snares. They have nipped in the
bud scheme after scheme of fanaticism which the enemy has tried to
foist into our midst. They have exposed hidden iniquity, brought to
light concealed wrongs, and laid bare the evil motives of the false-
hearted. They have warded off dangers from the cause of truth upon
every hand. They have aroused and rearoused us to greater consecration
to God, more zealous efforts for holiness of heart, and greater diligence
in the cause and service of our Master.
"They lead us to Christ. Like the Bible they set Him forth as the
only hope and only Saviour of mankind. They portray before us in
living characters His holy life and His godly example, and with
irresistible appeals they urge us to follow in His steps.
"They lead us to the Bible. They set forth that Book as the inspired
and unalterable word of God. They exhort to take that word as the man
of our counsel, and the rule of our faith and practice. And, with a com-
pelling power they entreat us to study long and diligently its pages,
and become familiar with its teachings, for it is to judge us in the
last day.
"They have brought comfort and consolation to many hearts. They
have strengthened the weak, encouraged the feeble, raised up the
despondent. They have brought order out of confusion, made crooked
places straight, and thrown light on what was dark and obscure. And
no person with an unprejudiced mind can read their stirring appeals
for a pure and lofty morality, their exaltation of God and the Saviour,
their denunciations of every evil, and their exhortations to everything
that is holy and of good report, without being compelled to say, 'These
are not the words of him that hath a devil.' ,, 41
Ellen G. White's Attitude Toward Jesus Christ.—If one
of the signs of a true prophet is to uplift, and exalt, and extol
Jesus Christ as the Son of God, the Son of man, the Saviour
of the fallen race, then the fruit of that teaching throughout
the full seventy years of her labor can be found on every page
*1 Quoted in Life and Teachings of Ellen G. White, pp. 120, 121.
of her writings and seen in the lives of Seventh-day Adventists
around the world.
Where will you find more beautiful words than these:
"Lift up Jesus, you that teach the people, lift Him up in sermon,
in song, in prayer. Let all your powers be directed to pointing souls,
confused, bewildered, lost, to 'the Lamb of God.' Lift Him up, the
risen Saviour, and say to all who hear, Come to Him who `hath loved
us, and hath given himself for us.' Let the science of salvation be the
burden of every sermon, the theme of every song. Let it be poured
forth in every supplication. Bring nothing into your preaching to
supplement Christ, the wisdom and power of God. Hold forth the
word of life, presenting Jesus as the hope of the penitent and the
stronghold of every believer. Reveal the way of peace to the troubled
and the despondent, and show forth the grace and completeness of the
Saviour." 42
The External Evidence.—The 4,155 church schools, the
283 intermediate schools, academies, and colleges, the 200,000
students in them, and the 40,000,000 dollars' worth of Sev-
enth-day Adventist school property—all witness to Ellen G.
White's work in the field of Christian education.
The 106 sanitariums, the 57 treatment rooms, the 371 in-
stitutional physicians, the College of Medical Evangelists, the
25,000,000 dollars' worth of medical institutions—all bear
witness to Ellen G. White's work in the field of health and
healing.
The 43 publishing houses, the 12,000,000 dollars' worth
of denominational publishing property, the 4,500 faithful col-
porteurs, the sale of a million and a quarter dollars' worth of
Seventh-day Adventist literature each month of the year—all
bear their powerful testimony as to Ellen G. White's work in
the field of Seventh-day Adventist literature ministry.
The 17,000 Sabbath schools, the 1,000,000 Sabbath school
members, the $5,000,000 a year as a Sabbath school gift to
foreign missions—all testify to the power of her counsels on
Sabbath school work.
The worldwide General Conference organization of Sev-
enth-day Adventists, with its 80 union conference organiza-
tions, its 143 local conference and 227 mission organizations,
its 10,300 churches, its 18,000 evangelistic workers, and
756,712 baptized church members, reflects the fruit of this
gift.
The consistent godly lives of Seventh-day Adventists
around the world, exemplifying in their daily experience the
principles set forth in the twoscore E. G. White books, testify
to the prophetic gift—all these are the external evidence of
the power and influence of Ellen G. White's work for the
spiritual uplift of the people of all nations.
All of this, I say, stands today as incontrovertible evidence
of the power and influence of the life and work of the mes-
senger who spoke and wrote what she called the messages of
God to the people of the remnant church. These have stimu-
lated, encouraged, and directed the inventive genius, the
executive ability, the constructive thinking, and the conse-
crated efforts of men and women who have been instruments
in God's hand to bring about so great an achievement.
Blot out her writings and take out of the Seventh-day
Adventist movement the life and influence of Ellen G. White
and what would you have left? Perhaps something similar to
what you have today in the Advent Christian Church, for the
two were on a par on October 23, 1844.
Six Evidences That Ellen G. White Bore the Testimony
of Jesus to the Remnant Church
By the four Bible tests we must all agree that the claims
of Ellen G. White seem to be substantiated, and that the
Seventh-day Adventist Church is justified in its claims to be
the remnant church of Revelation 12:17.
Lest there remain any within or without the church who
still doubt her claims, we hasten to present added cumulative
evidence, so that in the end all may be without excuse. Let
us look at the evidence under six heads:
a. The timeliness of the messages given.
b. The practical nature of the messages.
c. The absolute certainty of the messages.
d. The relation to outside influences.
e. The recognition accorded by contemporaries.
f. The physical phenomena attending the "messenger."
Perhaps one incident or illustration from among many
which might be cited will suffice for each type of evidence. We
dip back into the records of a remarkably busy life for these
very interesting and at times most unusual experiences.
The Timeliness of the Messages
Time and again the counsel given by the Lord for some
particular individual arrived at the exact moment when it
was needed most. Too early, it would not have been appre-
ciated; too late, it would not have served its purpose. This
placed a great responsibility upon the messenger of the Lord,
for procrastination would have meant the defeat of God's
plans and purposes. This often necessitated rising at a very
early hour, writing diligently hour after hour, hurrying, to
the post office to make connections with a particular train or
boat. But the Lord saw to all of those details, and the Lord's
servant responded to the call of her Master any hour of the
day or night.
In June, 1871, two of our ministers, J. N. Loughborough
and a fellow evangelist, began a tent effort in the city of San
Francisco. In due time the meetings were transferred from
the tent to a hall and by December 1, 1871, about fifty people
had been baptized.
Much to the chagrin of the workers and believers and to
the shame of the cause of God, Elder Loughborough's fellow
evangelist had fallen into some questionable associations and
actions. His conduct became such as to raise serious questions
as to his relationship to the church and certainly gave rise to
criticism by those opposing our work in that city. He took the
attitude that he had a right to "do as he pleased," and walk
the streets "as he pleased" and "with whom he pleased."
When counseled and admonished by the brethren his only
response was it is "none of your business," which was of course
not true, for it is the business of the church how you and I
conduct ourselves and live our lives. On Sabbath, January 27,
1872, it was decided that the church should investigate the
situation on Sunday, January 28, at 9:00 A.M.
As Elder Loughborough started for that Sunday morning
meeting, he met the brother on the sidewalk near the board-
ing house. He was weeping and gave evidence of a broken
spirit. Looking up, he said, "Brother Loughborough, I am not
going to the meeting today." "Not going to the meeting?"
said Elder Loughborough. "The meeting relates to your case."
"I know that," said he, "but I am all wrong. You are right
in the position you have taken in reference to me. Here is a
letter of confession I have written to the church; you take it
and read it to them."
"What has occasioned this great change in you since yester-
day?" inquired the elder.
"I went to the post office last night, after the Sabbath,
and received a letter from Sister White, from Battle Creek,
Michigan. It is a testimony she has written out for me," he
replied. "Read that, and you will see how the Lord sees my
case."
Now what would you do with such a testimony if you were
in a similar situation? I hold in my hand today the hand-
written original of that testimony. It was mailed January 18,
1872. Very early that morning Sister White was awakened in
her room in Battle Creek. She was bidden to arise and write
Out the testimony of what she had seen in vision on December
10, 1871, while in Bordoville, Vermont. As long before as
December 27 she had begun to write out what she had seen
about this worker in San Francisco, but had not finished it.
Without a moment's delay she arose, and the voice said,
"Write out immediately that testimony for California, and
get it into the very next mail; it is needed." Just before
breakfast she called her son EdSon and charged him, "Take
this letter to the post office, but don't put it into the drop.
Hand it to the postmaster, and have him be sure to put it
into the mail bag that goes out this morning."
Thus this letter reached San Francisco on January 27,
when the worker in trouble needed it most urgently. No, my
brother, my sister, such things do not just happen. The very
timeliness of the messages is an evidence of their divine
origin.'
The Practical Nature of the Messages
The practical nature of Ellen G. White's messages may
well be illustrated by one of her experiences in Australia.
She went there to help lay solid foundations for the building
of our work in that part of the world. A great believer in
youth as God's heritage in the church, and realizing that a
trained leadership for the church of tomorrow depends upon
the training of the boys and girls of today, she at once pro-
posed the founding of a college, a Seventh-day Adventist
training center—and this not just another college, but an
institution such as God had shown her to be His kind of
school, the details of which are found in the chapter on
"Work and Education" in the book Fundamentals of Chris-
tian Education.
How impossible it seemed for our few, poor church mem-
bers in Australia to carry out such a plan! But there was the
counsel given as "instruction from the Lord." Not all the
Australian brethren were convinced that the plan was a wise
one and some gave expression to their feelings. Elder W. C.
White wrote of this attitude:
" 'One day an influential and talented member of the Melbourne
church, after listening to our plans for the establishment of such a school
as we had at Healdsburg, said to me, "Brother White, this plan of build-
ing such a school is not an Australian plan at all, the demand for having
such a school is not an Australian demand. The idea of establishing a
school at this time, when our cause is so young and weak, is not an
Australian idea." ' "
All of which was perfectly true and obvious. Neither was it
Ellen G. White's plan nor idea, but rather both plan and idea
were God's. Finally, the brethren appointed a committee to
search for a suitable tract of land for such a school as called
43 Loughborough, The Great Second Advent Movement, pp. 386-390.
44 Quoted in Divine Predictions of Mrs. Ellen G, White Fulfilled, compiled by F. C,
Gilbert, p. 340,
for in the "blueprint." They found fine places but with a fine
price of $75 and up an acre, and that was impossible. In due
time the committee found a block of 1,500 acres near Cooran-
bong, some seventy-five miles north of Sydney. It had but one
commendatory feature—it was cheap at $3 an acre. That price
would and could buy only "poor, sandy, and hungry" land.
The committee members were disappointed, but they decided
Sister White should see it.
From several sources we put the story together. It seems
that part of the committee went ahead, leaving Sister White
to make the journey with Elder and Mrs. G. B. Starr. On
the train she told the Starrs of her dream in which she and
they were standing on the piece of property, looking it over,
testing the soil, and studying a neat-cut furrow that had been
plowed one quarter of a yard deep and two yards in length.
She saw two of the brethren, who had grown up with the
Iowa type of rich, deep soil, standing by the furrow and say-
ing, "This is not good land; the soil is not favorable." As
they spoke those words Sister White was told by One who had
often given her counsel, "False witness has been borne of
this land."
In due time she and her party arrived at Cooranbong, and
looked over the estate without reaching a decision that day.
The next morning, May 25, 1894, the whole group met in a
fisherman's hut for a season of prayer. Sister White felt a
burden to pray for divine healing to come to Brother McCul-
lagh's tuberculosis-weakened body. As she prayed for him,
he felt a sensation like an electric wave pass through his whole
body and arose from that season of prayer a completely
restored man, who continued to live for more than thirty-five
years.
This manifestation of divine presence assured them all
of divine guidance in the decision to be made that day.
The group scattered out to examine the various parts of the
property. The Starrs and Sister White walked over the place
and came upon a spot where a neat-cut furrow had been
plowed one quarter of a yard deep and two yards in length.
As they stood there looking at the turned up soil, two brethren
came upon them from different directions. On seeing Sister
White they remarked, "This is not good land; the soil is not
favorable."
Whereupon Sister White immediately told them of her
dream and of the fulfillment. They decided to take the place,
and made a down payment. Even then some hesitated, and to
make sure they requested a government agricultural expert
to visit the land and give his frank and honest appraisal of it.
His comment was that if a bandicoot wanted to cross the
1,500 acres he would have to take with him his lunch in a
basket, for there would be nothing for him to eat.
In the spring of 1895 the place was bought on the advice
of the Lord and in spite of the expert's adverse report. To
show Sister White's own confidence in what God had revealed
to her, she selected sixty-six acres of the same land, moved
into a few tents, and began work on her place, which she
called "Sunnyside." She demonstrated that with proper culti-
vation the land would produce abundantly—and so it has all
these years—a splendid harvest of fruit and vegetables and of
fine Seventh-day Adventist youth to be workers in the great
harvest fields.
The Certainty of the Prophetic Messages
Here is a type of evidence which is conclusive and con-
vincing, one in which no mistakes could be made without
dire consequences to those involved. Here is no room for
guesswork nor for human devisings or imaginings. The mes-
sage was either from God, or else it definitely was not.
Elder and Mrs. White arrived on the campground in a
certain State after the meetings had begun. The people were
assembled and a speaker was on the platform in the midst of
his sermon. Ellen White paused a moment as she approached,
and without a bit of hesitation took the arm of James White
and they walked down the aisle straight to the place before
45 White Publications Document File No. 170.

the desk. James White sat down. She looked up at the man,
and pointing her finger at him said in a loud voice, "You have
no business to be standing by that desk. You are not a fit man
to be bringing a message to these people."
Naturally the man stopped; all eyes were focused on him
and on Ellen G. White as they stood there. She had never seen
the man before, nor did she know anything about him,
except what the Lord had revealed to her. She had heard
only the sound of his voice, and the Lord told her when she
heard that voice to deliver a message to that person. Tell
him that he is not a fit man to preach to the people. There is
a woman in another State who calls him husband and a child
who calls him father, and there is a woman here on this
campground who calls him husband and a child who calls
him father.
The man disappeared. His sermon was never finished.
His own brother sitting in the audience admitted that what
Sister White had said was true, that the man had been living
a double life and deserved the open rebuke. The effect of that
message was immediate. The Spirit of God came into that
camp, and a great revival followed.
Suppose Sister White had made a mistake. Suppose she
had addressed the wrong man. Suppose it had been a message
for a different camp meeting. It is easy to suppose a good many
things in a situation like that, but Ellen G. White was certain
of her revelations from the Lord only because she recognized
a voice she had heard in vision. The Lord makes no mistakes.
No, if the Lord worked through her at all, the messages
would be certain and very specific. Such messages could come
from God alone; no human mind could devise such things
with such deadly accuracy.
The Relation to Outside Influences
It would be but human to question and wonder whether
at times Ellen G. White was not influenced by someone near
her, or working for her, or perhaps the president of the
General Conference, who might give her "messages" a certain
"bias" or "slant." Some have wondered to what extent Mil-
ton's Paradise Lost might have influenced her Conflict Series,
or whether she had been reading Doctors Trail and Jackson
before her "health vision" of 1863.
These are good and fair questions, and therefore deserve
the same kind of answer. First, let us look at the Paradise
Lost question. In the spring of 1858 she had the long vision
in which the scenes of the great controversy were opened
before her. She was so thrilled with the message that she told
it to the believers in Battle Creek at the morning and evening
services.
J. N. Andrews heard the description of the fall of Satan,
the fall of man, and the plan of salvation. He asked Mrs.
White whether she had ever read Milton's book. She replied
that she had never seen it nor read it. J. N. Andrews gave her
a copy, but she put it up on a high shelf out of reach until
she had finished writing out what she had been shown. Then
she read it with great interest to see the harmony between
the accounts.
The health message of 1863 brought from her pen these
words:
"As I introduced the subject of health to friends . . . and spoke
against drugs and flesh meats, and in favor of water, pure air, and a
proper diet, the reply was often made, 'You speak very nearly the
opinions taught in the Laws of Life, and other publications, by Drs.
Trail, Jackson, and others. Have you read that paper and those works?'
My reply was that I had not, neither should I read them till I had fully
written out my views, lest it should be said that I had received my light
upon the subject of health from physicians, and not from the Lord.'
In the same year she again declared, "My views were
written independent of books or the opinions of others."''
Recognized by Contemporaries
Contemporaries are of three kinds those interested in
the subject who approve or accept it, those interested in the
subject who disapprove and reject it, and those not interested
46 Ellen G. White in Review and Herald, Oct. 8, 1867, p. 260.
47 Quoted in A, L. White, The Prophetic Gift in Action, p. 14,
but who may accept or reject it. Mrs. E. G. White for the
seventy years of her ministry had all three kinds of contem-
poraries, and it is only reasonable that we might get all three
kinds of reactions or recognition.
Those Interested Who Approved.—Let us begin with her
friends who approved and accepted her and her work. The
president of the General Conference in 1883 was George I.
Butler, who stood in a unique relationship between Mrs.
White and the people. He had very intimate relationships
with both people and God's messenger, and we shall let him
speak for those who approved of her call and work. He knew
whereof he spoke when he said:
"The majority of our people believe these visions to be a genuine
manifestation of spiritual gifts, and as such to be entitled to respect.
We do not hold them to be superior to the Bible, or in one sense equal
to it. The Scriptures are our rule to test everything by, the visions as
well as all other things. That rule, therefore, is of the highest authority;
the standard is higher than the thing tested by it. If the Bible should
show the visions were not in harmony with it, the Bible would stand,
and the visions would be given up. This shows plainly that we hold the
Bible the highest, our enemies to the contrary, notwithstanding."
Elder J. N. Loughborough, a close associate, testifies:
"It is now over fifty-eight years since the writer first saw Mrs. E. G.
White in prophetic vision. During these years many prophetic statements
have been made by her relative to things that would take place. Some
of these predictions relate to events already fulfilled, and some are in
process of fulfilment, while others are still future. As to those relating to
the past or present events, I know not of a single instance of failure."
"We find that the continual instruction given through Mrs. White
has been in the line of unity and harmony, admonishing to 'counsel
together' and to 'press together,' to be in union with Christ, thus
insuring true fellowship and union with one another."
Another leader in the Seventh-day Adventist movement
fully qualified to speak concerning the "visions" and messages
from the Lord through Ellen G. White was Uriah Smith, the
editor of the church paper, the Review and Herald. In the
48 Quoted in The Review and Herald, Supplement, Aug. 14, 1883, p. 12.
4° J. N. Loughborough, The Prophetic Gift in the Gospel Church, p. 72.
50 Ibid., p. 99.
issue of January 13, 1863, he published an editorial under
the title o f "Do We Discard the Bible by Endorsing the
Visions?" We quote his own words:
"Those who profess to stand on the Bible and the Bible alone, are
bound to receive what the Bible tells them will exist, and commands
them to respect."
Those Interested Who Disapproved.—One of Mrs.
White's most severe and unrelenting critics was D. M. Can-
right, one-t ime preacher for the Seventh-day Adventist people.
Look at Canright's attitude toward Mrs. White from three
angles—first, as a Seventh-day Adventist; then, as an opposer
of the messages; finally, as an old man, too proud to admit a
mistake, too weak to take his stand for the truth.
In 1885, just two years before he left the Seventh-day
Adventist Church, he wrote in the Review and Herald the
following words:
"While I have carefully read the first, second, and third volumes
of 'Spirit of Prophecy,' heaven has seemed very near to me. If the Spirit
of God does not speak to us in these writings, then I should despair of
ever discerning it. Oh, how precious the dear Saviour looks! How
infinitely valuable the salvation of one soul! How hateful and inexcus-
able sin appears! God is good, and the sweetest thing on this earth is
to love and serve him." "
"I have read many books, but never one which has interested me
so intensely and impressed me so profoundly as Vol. IV. of 'The Great
Controversy,' by Sr. White. Perhaps it may be partly because I see
things differently; but I am sure that is not wholly the reason. The
historical part is good, but that which was of the most intense interest
to me, was the last part, beginning with the 'Origin of Evil.' The ideas
concerning the nature and attributes of God, the character of Christ,
and the rebellion of Lucifer in heaven, carry with them their own proof
of inspiration. They moved the depths of my soul as nothing else ever
did. I feel that I have a new and higher conception of the goodness and
forbearance of God, the awful wickedness of Satan, and the tender love
of Christ. I wish everybody could read it whether of our people or not.
Get it, brethren, and read it carefully." 53
In 1877, ten years before he finally turned his back on the
51 Page 52. (See Item 2 in the Appendix, p. 275.)
52 January 6 p. 16.
63 Ibid., p. 9.
Adventist Church, the Adventist message, and Ellen G. White,
he wrote:
"As to the Christian character of Sr. White, I beg leave to say that
I think I know something about it. I have been acquainted with Sr.
White for eighteen years, more than half the history of our people. I
have been in their family time and again, sometimes weeks at a time.
They have been in our house and family many times. I have traveled
with them almost everywhere; have been with them in private and in
public, in meeting and out of meeting, and have had the very best
chances to know something of the life, character, and spirit of Bro. and
Sr. White. As a minister, I have had to deal with all kinds of persons, and
all kinds of character, till I think I can judge something of what a
person is, at least after years of intimate acquaintance.
"I know Sr. White to be an unassuming, modest, kind-hearted,
noble woman. These traits in her character are not simply put on and
cultivated, but they spring gracefully and easily from her natural dis-
position. She is not self-conceited, self-righteous, and self-important, as
fanatics always are. I have frequently come in contact with fanatical
persons, and I have always found them to be full of pretentions, full of
pride, ready to give their opinion, boastful of their holiness, etc. But I
have ever found Sr. White the reverse of all this. Any one, the poorest
and the humblest, can go to her freely for advice and comfort without
being repulsed. She is ever looking after the needy, the destitute, and the
suffering, providing for them, and pleading their cause. I have never
formed an acquaintance with any persons who so constantly have the
fear of God before them." '1
It is strange how quickly the mental machinery of some
people can go into reverse. We believe D. M. Canright to
have been an honest man and to have meant what he said at
least when he was saying it. Either he told the truth or he
told lies. Now read some words from the same man and judge
for yourself which Canright was telling the truth:
"I have been well acquainted with Mrs. White for nearly thirty
years; have been in her family for weeks at a time, and she has often
been in my family. I am familiar with all her work and all her books.
I am satisfied that the whole thing is a delusion. Her visions have been
a constant source of quarrels and divisions among themselves. Many of
their ablest men, and thousands of others, have left them on this account.
There is a strong antivision party now. . . .
"Mrs. White's trances are simply the result of disease and religious
54 Review and Herald, April 26, 1877, p. 132.

excitement—hysteria. At the age of nine she received a blow upon her
head which broke her nose and nearly killed her. It shattered her
nervous system beyond recovery, and affected her mind to melancholy
and even to insanity. She was weakly, sickly, often fainted, and did not
expect to live. En this condition she was carried away with the Millerite
fanaticism, and went into trances with others. All this she tells herself,
in Spiritual Gifts, Vol. II, pages 7-48. . . .
"What harm does she do? Much every way. She teaches a false
doctrine, writes a new Bible, leads her people to be narrow, clannish,
and bigoted, to oppose the work of all other churches and needed Sunday
and temperance laws. She has divided families, broken up churches,
driven some to infidelity and others into despair. It leads her advocates
to deceive. Being afraid that it will hurt them if it is known in what
light they really hold her visions, they deny that it is a matter of impor-
tance with them. This is false and deceptive, for they hold her visions
to be as sacred as the Bible. To defend her mistakes and errors, both she
and her apologists have to deny the plainest facts and resort to untruth-
ful statements. Fear of her authority compels many to profess faith in
her when they have none, and thus become hypocrites." "
Many years went by, and D. M. Canright became the
pastor emeritus of the Berean Baptist church in Grand Rap-
ids, Michigan. In 1919 he published a book, Life of Mrs.
E. G. White, in which he took one full page to make clear
his "present standing":
"Since I withdrew from the Adventists, over thirty years ago, they
have continued to report that I have regretted leaving them, have tried
to get back again, have repudiated my book which I wrote and have
confessed that I am now a lost man. There has never been a word of
truth in any of these reports. I expect them to report that I recanted
on my deathbed. All this is done to hinder the influence of my books.
I now reaffirm all that I have written in my books and tracts against
that doctrine.
"Several Adventist ministers have rendered valuable aid in prepar-
ing these pages. Once they were believers in Mrs. White's divine inspira-
tion, but plain facts finally compelled them to renounce faith in her
dreams."
We come now to the question, Did D. M. Canright ever
show any signs of regret for his own course of action? Did
he ever indicate that he was sorry for the active and open
55 D. M. Canright, "No. 4, Mrs. White and Her Visions," pp. 2-7, in Adventism
Refuted in a Nutshell (1889).
56 D. M. Canright, Life of Mrs. E. G. White, p. 15.
warfare he conducted against Ellen G. White? In his book
published in 1919 he declares that he did not. But in 1915
at Battle Creek when Mrs. White rested in her casket, and the
funeral service was ended, and the people passed quietly by
to pay a final tribute to a great, noble, but humble servant of
God, D. M. Canright was among them. He and his brother
passed by once, and then came by a second time. He rested
his hand upon the side of the casket, and with warm tears
trickling down his cheeks, he said, "There is a noble Christian
woman gone." "
Those Disinterested Who Approved.—The last group of
contemporaries to speak their mind concerning Mrs. E. G.
White are those non-Adventists who were neither friend nor
foe, but merely onlookers or bystanders, who observed much
but said little. They saw her as a woman, a neighbor, a citizen,
a busy worker going here and there. They had no special
reason for saying anything good or bad about her.
Yet come with me to Battle Creek, where Ellen G. White
lived for many years. The town leaders were preparing for
a big mass meeting. They were anxious to make a good im-
pression and to reach a certain objective in something of
interest to all the citizens of Battle Creek. They wanted a
public speaker with persuasive power, a gift of oratory, and a
personality that would draw and hold the crowds.
To whom did they turn? None other than one of their own
citizens on the west side Mrs. E. G. White. Mayor Austin,
W. H. Skinner, cashier of the First National Bank, and C. C.
Peavey were the committee on arrangements. They invited
Ellen G. White because they knew her and her work. Mrs.
White, in writing of that occasion, says:
"I spoke in the mammoth tent, Sunday evening, July 1 [1877],
upon the subject of Christian Temperance. God helped me that evening;
and although I spoke ninety minutes, the crowd of fully five thousand
persons listened in almost breathless silence." 58
The following year (1878) a book was published entitled
57 W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127.
American Biographical History of Eminent and Self-Made
Men of the State of Michigan, Third Congressional District.
The authors of this book evidently observed and thought
independently relative to Mrs. White:
"Mrs. White is a woman of singularly well-balanced mental organi-
zation. Benevolence, spirituality, conscientiousness, and ideality are the
predominating traits. Her personal qualities are such as to win for her
the warmest friendship of all with whom she comes in contact, and to
inspire them with the utmost confidence in her sincerity. . . . Notwith-
standing her many years of public labor, she has retained all the
simplicity and honesty which characterized her early life.
"As a speaker, Mrs. White is one of the most successful of the few
ladies who have become noteworthy as lecturers, in this country, during
the last twenty years. Constant use has so strengthened her vocal organs
as to give her voice rare depth and power. Her clearness and strength
of articulation are so great that, when speaking in the open air, she has
frequently been distinctly heard at the distance of a mile. Her language,
though simple, is always forcible and elegant. When inspired with her
subject, she is often marvelously eloquent, holding the largest audiences
spellbound for hours without a sign of impatience or weariness.
"The subject matter of her discourses is always of a practical
character, bearing chiefly on fireside duties, the religious education of
children, temperance, and kindred topics. On revival occasions, she is
always the most effective speaker. She has frequently spoken to immense
audiences, in the large cities, on her favorite themes, and has always
been received with great favor." "
The Physical Phenomena Attending the Visions
For Seventh-day Adventists in particular and the world
in general, seventy years of work by Ellen G. White have
produced so many results of varied kinds that she and her
works can be appraised and judged by their fruits alone. It
was not so in 1844 and the years which immediately followed.
Then evidence of a kind so unusual, so specific, was needed
as to arrest attention and produce conviction and cause men
and women to believe in her and her revelations.
Physical phenomena such as are described in the Bible
concerning prophets, dreams, and visions supplied this evi-
dence. They are described in Daniel 10:16-19; Numbers 24:
59 Quoted in A. L. White, Ellen G. White—The Human-Interest Story, pp. 18, 19.
16
3, 4; 2 Samuel 23:2; 2 Corinthians 12:2-4. The only question
which concerns us briefly here is, Did Ellen G. White actually
give evidence of these Biblical signs in the realm of physical
phenomena?
Few, if any, present in this room can bear a personal testi-
mony of having seen her in vision when she gave evidence
of such physical manifestations. The most and the best we
can do is to take the word or testimony of those who did have
such firsthand knowledge. This we have in abundance from
men whose veracity and honor are beyond question or doubt.
The answer is, "Yes, the very same physical conditions were
present in Mrs. White while in vision as are described in the
Scriptures."
Part III
The Relation of Ellen G. White to the Bible
Surely no one in this audience today, and I take for granted

that most certainly no one in the Seventh-day Adventist
Church around the world, would openly deny and defy God
and His simple declaration of the fact that He has chosen to
speak to men by His holy men called prophets. This is basic
and fundamental.
The question which we have raised in this study is simply
this, "Was Ellen G. White used by God as His prophet or
messenger in the remnant church?" This we have studied,
and we think sufficient evidence has been produced to satisfy
every one of us that she was indeed chosen by God and for
seventy years used by God as His "messenger," and that He
gave her revelations which she faithfully wrote out and are
now published for us to read.
We have yet two phases of the topic which we wish to
consider. First, the relation of Ellen G. White and her writ-
ings to the Scriptures; second, my personal relationship, and
yours, to the writings of Ellen G. White.
These are vitally important questions for each one of
us to study and analyze carefully and prayerfully; for once
having thought them through we shall be brought face to
face with a decision which can and must affect our present
way of living and our future destiny. May God help us now
to find His way through these great questions is our sincere
prayer at this very moment.
243
A few Seventh-day Adventists are inclined to give the im-
pression that Ellen G. White's writings are on a par with the
Bible, and a very few tend to set the Scriptures aside and give
first place in their study to the books written by Sister White.
Without doubt the very free use we make of paragraphs and
sentences from her writings in our sermons and Sabbath
school lessons has given rise to the accusation from our critics
that we make of those writings a second Bible.
However, to properly understand how Seventh-day Ad-
ventists as a group or as a church regard the writings of Ellen
G. White, we should turn first to Mrs. White herself and find
out the relation she saw between her writings and the Bible,
and then examine statements by the leaders of the denomina-
tion as to the relation they see between the Bible and Mrs.
White's writings.
Ellen G. White Exalted the Scriptures
No clearer statement can be found from the pen of Ellen
White concerning the relationship of her writings to the
Scriptures than the words with which she closed her first
book (Experiences and Views) in 1851:
"I recommend to you dear reader, the word of God as the rule of
jged. God has, in
your faith and practise. By that word we are to beluc
that word, promised to give visions in the 'LAST DAYS'; not for a new
rule of faith, but for the comfort of His people, and to correct those
who err from Bible truth." "
All through her life she exalted the Word of God. Her
last words to the General Conference in session were spoken
in 1909 as she held the Bible extended on her hands: " 'I
commend unto you this Book.' " "
Again and again she reiterated the truth of the supremacy
of the Word of God. (See Item 3 in Appendix, page 277, for
further E. G. White statements on this topic.)
From her own statements we may conclude that Ellen G.
White believed:
co Reprinted in Earl:), Writings, p. 78.
61 Spicer, Spirit of Prophecy in the Advent Movement, p. 90.
a. That the entire Bible is the inspired Word of God.
b. That men should "cling" to their Bibles.
c. That men should believe and obey the Bible and "not
one" of them would be lost.
d. That in the Bible is found "comfort, guidance, counsel,
and the plan of salvation as clear as a sunbeam."
e. That the Bible is "fitted" for the needs of all—rich and
poor, learned and illiterate, "all ages and all classes."
f. That the "truth of God is found in His Word."
g. That no one need "seek elsewhere for present truth."
h. That the Bible contains all that a man needs for salva-
tion.
i. That the Bible sets forth the pattern for Christian
living.
j. That the Testimonies were given only because man has
neglected his Bible, and that the Testimonies will direct him
• _hack to_his_Sible)They are not given as "an addition to the
Word of God," nor to take the place of that Word of God.
Spirit of Prophecy Relationship to

Development of Doctrine
Someone may say, "Is it not a fact that we Adventists got
our fundamental doctrines and interpretations of prophecy
from the writings of Ellen G. White?"
There is but one answer. No, we did not in the past and
we cannot today. Our doctrines came from the Bible and
then were confirmed by God in the revelations given to Mrs.
White. As to interpretations of prophecy, L. E. Froom, in his
four volumes, The Prophetic Faith of Our Fathers, has proved
conclusively that Seventh-day Adventists have made but few
contributions in this field. Nowhere does Ellen G. White
claim the right or distinction to any original interpretations
of prophecy. That was not her burden or her message.
In 1848 and 1849 the earnest group of Sabbath-observing
Adventists came together in a series of Bible conferences.
They were held in such places as Rocky Hill, Connecticut,
April 20-24, 1848; Volney, New York, beginning August 18,
1848, in "Brother Arnold's barn"; Port Gibson, New York,
August 27 and 28, in "Hiram Edson's barn"; Rocky Hill,
Connecticut, September 8 and 9; and in Topsham, Maine,
October 20-22, in "Brother Howland's house."
The record states that when they first came together for
such study, "hardly two agreed. Each was strenuous for his
views." " Sister White says:
"I met with them, and we studied and prayed earnestly. Often we
remained together until late at night, and sometimes through the entire
night, praying for light and studying the Word. . . . When they came
to the point in their study where they said, 'We can do nothing more,'
the Spirit of the Lord would come upon me, I would be taken off in
vision, and a clear explanation of the passages we had been studying
would be given me, with instruction as to how we were to labor and
teach effectively."
Of great significance are these words:
"During this whole time I could not understand the reasoning of
the brethren. My mind was locked, as it were, and I could not compre-
hend the meaning of the scriptures we were studying. This was one of
the greatest sorrows of my life. I was in this condition of mind until
all the principal points of our faith were made clear to our minds, in
harmony with the word of God. The brethren knew that when not
in vision, I could not understand these matters, and they accepted as
light direct from heaven the revelations given."
Without a doubt God intended it to be that way, for the
doctrinal truths held by Seventh-day Adventists thus come
from the Bible and not from Ellen G. White.
The Greater Light and the Lesser Light
In order that there may be no mistake in the relation of
the writings of Ellen G. White to the Bible, God impressed
this fact upon her mind by a dream which she had on April 3,
1871. Concerning it she wrote:
"I seemed to be attending an important meeting, at which a large
company were assembled. . . .
2 Spiritual
. Gilts, vol. 2, p. 97.
Ellen G. White, Special Testimonies, Series B, No. 2, p. 57.
" 'I took the precious Bible and surrounded it with the several
Testimonies for the Church, given for the people of God. Here, said I,
the cases of nearly all are met. The sins they are to shun are pointed
out. The counsel that they desire can be found here, given for other
cases situated similarly to themselves. God has been pleased to give
you line upon line and precept upon precept. But there are not many
of you that really know what is contained in the Testimonies. You are
not familiar with the Scriptures. If you had made God's word your
study, with a desire to reach the Bible standard and attain to Christian
perfection, you would not have needed the Testimonies. . . .
"'The Testimonies are not to belittle the word of God, but to exalt
it and attract minds to it, that the beautiful simplicity of truth may
impress all.' ""
There is one other statement which seems to set forth her
own attitude and certainly leaves no room for doubt or un-
certainty in the matter:
"Little heed is given to the Bible, and the Lord has given a lesser
light to lead men and women to the greater light."' (Italics supplied.)
We should close this section with the most solemn words
she ever wrote on the subject:
"In the Bible the will of God is revealed to His children. Wherever
it is read, in the family circle, the school, or the church, all should give
quiet and devout attention as if God were really present and speaking
to them." "
What Others Have Said of the Relation

of the Testimonies to the Bible
Ellen G. 'White leaves us with no doubt as to her own
attitude toward the Bible. Now it becomes necessary to find
out what her writings did to her brethren and the relation
they saw between those writings and the Bible.
James White reproduced in the Review and Herald of
October 16, 1855, what he had first stated in a tract in 1847.
He said:
"'The Bible is a perfect and complete revelation. It is
rule of faith and practice. But this is no reason why God may not show
65 Testimonies, vol. 5, pp. 664, 665.

06 Ellen G. White in Review and Herald, Jan. 20, 1903, p. 15.
the past, present, and future fulfillment of His word, in these last
days, by dreams and visions, according to Peter's testimony. True
visions are given to lead us to God, and to His written word; but
those that are given for a new rule of faith and practice, separate from
the Bible, cannot be from God, and should be rejected." 88
Continuing his article of October 16, 1855, he quotes from
another of his articles on the gifts of the gospel church:
" 'Every Christian is therefore in duty bound to take the Bible
as a perfect rule of faith and duty. He should pray fervently to be aided
by the Holy Spirit in searching the Scriptures for the whole truth,
and for his whole duty. He is not at liberty to turn from them to learn
his duty through any of the gifts. We say that the very moment he
does, he places the gifts in a wrong place, and takes an extremely
dangerous position.' "
In the February 28, 1856, issue of the Review, James
White was laboring to correct the attitude of our people on
the same topic. He stated his position and viewpoint in these
words:
"The Word should be in front, and the eye of the church should
be placed upon it, as the rule to walk by, and the fountain of wisdom,
from which to learn duty in 'all good works.' But if a portion of the
church err from the truths of the Bible, and become weak and sickly,
and the flock become scattered, so that it seems necessary for God to
employ the Gifts of the Spirit to correct, revive and heal the erring, we
should let Him work. Yea more, we should pray for Him to work and
plead earnestly that He would work by the Spirit's power, and bring
the scattered sheep to His fold. Praise the Lord, He will work. Amen." R0
J. N. Andrews was highly respected by our people in the
earlier years of our work. He must have represented a prevail-
ing attitude in 1870 when he wrote: "We understand that the
Holy Scriptures are divinely inspired, and that they contain
the truth of God which is able to make us wise unto salva-
tion." "
G. I. Butler in 1874 wrote:
"They [the visions] everywhere direct us to the Scriptures as the
great source of true instruction, and to the example of Jesus Christ
68Page 61.
°°Ibid.
Page 173.
"Review and Herald, Feb. 15, 1870, p. 64.
as the true pattern. They never claim to be given to take the place of
the Bible, but simply to be a manifestation of one of those spiritual
gifts set in the church by its divine Lord; and as such should have
their proper weight." "
By 1887 Uriah Smith spoke out with great positiveness on
this subject. We do well to ponder his words and follow his
reasoning:
"As to the relation of the visions to the word of God, our position
is, and ever has been, the same as set forth in the work 'Objections to
the Visions Answered,' published in 1868. In that work (p. 127) we
said:—
"'Some one may say, Then you make the visions a second New
Testament, a Mormon Bible in your system. We do not, as the follow-
ing reason will show: We have ever held, as set forth in this work,
that the word of God, the Bible, is the standard by which to test all
these manifestations. "To the law and to the testimony: if they speak
not according to this word, it is because there is no light in them." All
gifts of the Spirit in the church, must be thus tested. Now it is evident
that that which tests occupies a higher position than that which is tested
by it. This, in one word, expresses our view of the relative position
which the Bible and the visions sustain to each other. But when a
manifestation accords with the Word, and gives every evidence that
it is a genuine manifestation of the Spirit of God, we submit it to
the objector himself to say how far we may regard it lightly, or despise
or transgress its teachings with impunity.' ""
In March, 1888, Elder G. I. Butler, then president of the
General Conference, gave a series of talks to the students in
Battle Creek College. As is our custom today in presenting the
nature and work of the Spirit of prophecy in the remnant
church, he gave an opportunity for questions. One of them
had to do with the topic under consideration and expressed a
denominational viewpoint in that year.
"Question 14. I have heard individuals say that if they were
obliged to give up the Bible or the testimonies, they would give up the
Bible. Is it right to make such statements, especially before those who
have no knowledge of the visions?
"Answer. I should say it is very unwise and very wrong to make
such a statement as that. I believe that the testimonies are from God,
because they agree with the Bible—with the rule it gives by which to
72 Ibid., June 9, 1874, p. 202.
'3 I b id., Oct. 18, 1887, p. 649.
test such things. I believe them, perhaps, as strongly as any one; but
I have never said and never expect to say that the testimonies are to be
placed superior to the Bible, or even equal to the Bible. . . . But
the thing which tests is superior to the thing tested. The Bible is the
standard. And that which comes up to the standard we ought to accept.
But to go so far as to say, 'I would give up the Bible before the testi-
monies,' is a very wrong statement to make. And if any one says the
testimonies contradict the Bible, I should advise him to cling to the
Bible; for the Bible should be the test by which everything is tried.
"Our enemies make great cavil of this, just because of some such
unguarded, foolish statements. Do not do it. Such persons are but little
short of being fanatical." "
Seeing the Scriptures Through the Eye

of the Spirit of Prophecy
While Ellen G. White made it very clear that her writings
were not in any way to supersede, surpass, or supplant the
Holy Scriptures, yet she declared that they would help the
diligent student of the Word to see more clearly and distinctly
the great truths taught in that Word. They became a sort of
magnifying glass, or microscope, to enable the searcher for
truth to behold the wondrous beauties contained in the
passage under observation.
They become a kind of inspired commentary on the
Scriptures. The ministers and Bible teachers in our day
schools as well as Sabbath schools who use the writings of
God's messenger in connection with their sermons and lessons
are soon identified as men who have power and something to
say. Men who live with the Bible and who place the Testi-
monies alongside that Book as they search for truth are
richly repaid with gems of thought, treasures out of the in-
finite mind of God brought to man by means of the prophets,
ancient and modern. I commend this 'method of study and
this use of die writings to my brethren everywhere. You will
be richly rewarded for every hour thus spent in your study
with your God.
74 Talks to the Students of the "Special Course" at Battle Creek College, White
Publications Document File, 105f.
The experience of Mrs. S. M. I. Henry, at one time a
prominent W.C.T.U. worker, with the writings of Ellen G.
White illustrates the point under discussion. She accepted
the Sabbath truth and other tenets of our faith before she
became acquainted with and believed in the Testimonies. As
she associated with our people in those critical days of read-
justment of thinking and of coming to conclusions and deci-
sions, she was somewhat perturbed by what she saw and that
which she heard. They did not always agree, and therefore
caused her some concern until she saw the Testimonies as
simply a lens or a telescope through which to look at the
truth.'
7' For her letter see Item 4 in the Appendix, p. 278.
Part IV
My Salvation and the Writings

of Ellen G. White
Our study has brought us a long way from the point of

departure, and yet there is a very close connection so far as
you and I are concerned personally. My belief in the five great
facts of faith upon which my Christianity is based leads me
to the one and only possible conclusion, namely, that God
has spoken to man through His Word—the Scriptures—using
holy men and women of God as His spokesmen in Old and
New Testament times, and also in our own time.
The evidence thus far presented proves that Ellen G.
White was chosen by God as His messenger in the remnant
church. Now the question before us is simply this, "How is
my salvation, how is your salvation, related to the writings
of Ellen G. White?"
What Doth the Lord Require?
By salvation I mean a sinner saved out of this world of sin
and given an entrance into God's everlasting kingdom as a
saint. The question, then, is what must I be or do in order
to qualify for such a transfer? What are God's requirements
for an entrance into His kingdom? What bearing have the
writings of Ellen G. White on our fitness for a place among
the saints of all ages to whom the everlasting kingdom shall
be given?
252
Ellen G. White is very consistent in her answer to these
questions, and she has not left us in doubt in the matter.
Two sentences from her pen are typical of what we find in all
of her writings:
"All who would enter the city of God must during their earthly
life set forth Christ in their dealings. It is this that constitutes them the
messengers of Christ, His witnesses." "
The Conclusion From Her Own Statement

The conclusion is as simple as it is certain. Ellen G. White
turns the sinner's attention to the Bible and to Christ as
man's only hope for salvation. Every page of her writings
uplifts Jesus, upholds Christ as man's only Saviour, points
unerringly to the Son of God as the one who takes away the
sins of the penitent sinner. Steps to Christ, Ministry of Heal-
ing, Mount of Blessing, Christ's Object Lessons, and The
Desire of Ages—all set forth the doctrine of righteousness by
faith in the Lord Jesus Christ.
" 'What are we to do,' they asked, 'to carry out what God
requires?' " John 6:28, Weymouth. It was Jesus Himself who
gave the answer, " 'This . . . is above all what God requires
—that you should be believers in Him whom He has sent.' "
Verse 29.
Paul and Silas came forth with a similar answer to the
earnest appeal of the keeper of the prison, " '0 sirs, what
must I do to be saved?' " They did not hesitate or falter for
a moment, but knew the answer, and so must you and I as
Christ's ministers today. They declared, " 'Believe on the
Lord Jesus, . . . and both you and your household will be
saved.' " Acts 16:30, 31, Weymouth.
"As many as received him, to them gave he power to
become the sons of God, even to them that believe on his
name." John 1:12.
The whole story of God's requirements for my salvation
is told in one verse, John 3:16; in one chapter, Ephesians 2;
76 Testimonies, vol. 9, p. 23. (See Item 5 in Appendix, p. 281, for full statement.)
in one book, the Bible, "the greater light"; and in one library,
"the lesser light," the forty-three bound volumes and four
thousand E. G. White articles which have appeared in our
church papers over the past one hundred years.
"The revelation of God's love to men centers in the cross. lts lull
significance tongue cannot utter; pen cannot portray; the mind of man
cannot comprehend. Looking upon the cross of Calvary we can only
say: 'God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have everlasting
life.' John 3:16.
"Christ crucified for our sins, Christ risen from the dead, Christ
ascended on high, is the science of salvation that we are to learn and to
teach."" (Italics supplied.)
My faith in Christ as my personal Saviour causes me to
make a full and complete surrender to Him:
"He asks for a whole heart; give it to Him; it is His, both by crea-
tion and by redemption. He asks for your intellect; give it to Him; it
is His. He asks for your money; give it to Him; it is His. `Ye are not your
own; for ye are bought with a price.' God requires the homage of a
sanctified soul, which has prepared itself, by the exercise of the faith that
works by love, to serve Him. He holds up before us the highest ideal,
even perfection. He asks us to be absolutely and completely for Him in
this world as He is for us in the presence of God.""
Now what is the purpose of the Bible? Christ and the cross
are at the center of the Bible, and rise up, as it were, out of
the Book as the focal point of interest for me, but God gave
the Book from Genesis one to Revelation twenty-two as the
story of redemption, the standard of His everlasting kingdom,
a guidebook from earth to heaven, a complete pattern for
Christian living. (See 2 Tim. 3:15-17.)
We must keep in mind that a man is not saved by merely
assenting to the doctrines of the Bible, but by his faith in the
Lord Jesus. The doctrines, the reproofs, the instruction are
given as the detailed specifications for building a perfect
Christian character, for the making of an "intelligent Chris-
tian." This is what Peter means by "growing in grace" as set
forth in 2 Peter 1:5-11. We begin with our faith in Jesus
77 Ibid., vol. 8, p. 287.
78 Ellen G. White, The Arts of the Apostles, p. 566.
Christ, and He then comes into our hearts by faith and takes
up His abode. (Eph. 3:17.) This abiding presence brings
about a transformation of character so that the Christian
shows forth the virtues of Christ in his every business trans-
action, in every social relation, in every phase of his everyday
life.
Ellen G. White describes it this way:
"Every moment of our lives is intensely real, and charged with
solemn responsibilities. Ignorance will be no excuse for lack of spiritual
understanding and attainment; for we are exhorted to add to virtue,
knowledge. Many are very ignorant of Bible truth, and they do not
realize the duty and necessity of becoming intelligent Christians.. . .
The uncultured fishermen became men of refinement and ability; and
the lessons that they were privileged to learn are written for our ad-
monition and instruction. We are invited to become learners in the
school of Christ. We need to acquire all the knowledge possible. We
cannot afford to be ignorant of the things that pertain to our eternal
welfare. If all would cease gossip and evil communication, devoting the
time to contemplation of Christ and the plan of salvation, they would
add the knowledge essential to a growth in grace." 's
May we pause for a moment and think that through. Is
it possible that we as Seventh-day Adventist preachers and
teachers have been putting our emphasis in the wrong place?
Have we shifted our focus from the great fundamentals to
the incidentals and perhaps the nonessentials? Is my salva-
tion still dependent on my faith in Jesus Christ? Or is it
dependent on my readiness to give mere intellectual assent
to certain designated answers to specific questions regarding a
Seventh-day Adventist system of theology, and to certain inter-
pretations of prophecies that were originally designed to help
me know how far along I am today in the path leading to
the everlasting kingdom?
Brethren, we do well to ponder these things lest we be
guilty of doing the very things Ellen G. White warns against.
Listen to her words:
"More people than we think are longing to find the way to Christ.
Those who preach the last message of mercy should bear in mind that
79 Review and Herald, Feb. 21, 1888, p. 113.

Christ is to be exalted as the sinner's refuge. Some ministers think
that it is not necessary to preach repentance and faith; they take it for
granted that their hearers are acquainted with the gospel, and that
matters of a different nature must be presented in order to hold their
attention. But many people are sadly ignorant in regard to the plan
of salvation; they need more instruction upon this all-important sub-
ject than upon any other.
"Theoretical discourses are essential, that people may see the
chain of truth link by link, uniting in a perfect whole; but no discourse
should ever be preached without presenting Christ and Him crucified
as the foundation of the gospel. Ministers would reach more hearts if
they would dwell more upon practical godliness. . . .
"The thought that the righteousness of Christ is imputed to us,
not because of any merit on our part, but as a free gift from God,
is a precious thought. The enemy of God and man is not willing that
this truth should be clearly presented; for he knows that if the people
receive it fully, his power will be broken. . . .
"The people must be instructed that Christ is unto them salvation
and righteousness. It is Satan's studied purpose to keep souls from
believing in Christ as their only hope." 80 (Italics supplied.)
Righteousness by Faith—the Latter Rain

and the Loud Cry
May I call to your attention one more challenging ques-
tion? Is it possible that our failure to give due emphasis to
this topic of "Righteousness by Faith" is delaying the out-
pouring of the "latter rain" and the "loud cry"?
"The Lord in His great mercy sent a most precious message to His
people. . . . This message was to bring more prominently before the
world the uplifted Saviour, the sacrifice for the sins of the whole world.
It presented justification through faith in the Surety; it invited the
people to receive the righteousness of Christ, which is made manifest
in obedience to all the commandments of God. Many had lost sight of
Jesus. . . . This is the message that God commanded to be given to the
world. It is the third angel's message, which is to be proclaimed with
a loud voice, and attended with the outpouring of His Spirit in a large
measure."" (Italics supplied.)
No, my salvation does not depend upon the twenty-five
million words written by Ellen G. White, but upon Jesus
SO Gospel Workers, pp. 158-162.
81 Ellen
G. White, Testimonies to Ministers, pp. 91, 92.
Christ, to whom they point, who only can save me from my
sins and give me an entrance into His everlasting kingdom.
She sums up her whole message to me in these words:
"The sum and substance of the whole matter of Christian grace
and experience is contained in believing on Christ, in knowing God
and His Son whom He has sent."
"Religion means the abiding of Christ in the heart, and where
He is, the soul goes on in spiritual activity, ever growing in grace, ever
going on to perfection."
A letter written by Sister White from Melbourne Decem-
ber 21, 1892, was read by W. W. Prescott to the General
Conference in session on Sabbath, January 28, 1893. One
paragraph is pertinent to our discussion:
"The whole earth is to be lightened with the glory of God's truth.
The Lord will not close up the period of probation until the warning
message shall be more distinctly proclaimed. The trumpet must give
a certain sound. The law of God is to be magnified, its claims must be
presented in their true, sacred character, that the people may be
brought to decide for or against the truth. Yet the work will be cut
short in righteousness. The message of Christ's righteousness is to sound
from one end of the world to the other. This is the glory of God which
closes the work of the third angel."" (Italics supplied.)
You see, there are some portions of the world which have
none of the E. G. White writings, other portions have only
two or three small books from her pen, while other areas are
blessed with all her writings. This fact in itself makes it
improbable that God would set up the Testimonies as basi-
cally necessary and essential for a man's salvation.
The same is true of the Bible and its availability to each
and every language area. It is safe for us to conclude that God
will judge a man and his salvation on the basis of how well
he has lived up to the amount of light he has had available.
Here is one paragraph on this topic from Ellen G. White
herself:
"Said the angel: 'If light come, and that light is set aside or re-
jected, then comes condemnation and the frown of God; but before
82 Review and Herald, May 24, 1892, p. 322.
83 Ibid., p. 321.
8, General Conference Bulletin, Jan. 27, 28, 1893, p. 16.
17
the light comes, there is no sin, for there is no light for them to re-
ject.' "
Ellen G. White's Attitude Toward Her Own Writings
All of this leads us to the point in our study where we
must settle our own individual and personal attitude toward
the writings of Ellen G. White. To help us in arriving at that
conclusion we shall first see how Mrs. White regarded her
own work, and then search to find the attitude of the brethren
toward her writings, and finally attempt to draw a statement
of what our personal attitude should be today.
Infallibility and Inspiration
Ellen G. White never claimed "verbal inspiration" for
either her own writings or the Bible itself. Neither did she
ever claim infallibility for herself nor for the men who gave
us the Bible.
Let us pause for a few minutes on this question, for some
of our people must clarify their thinking and bring them-
selves into accord and agreement with Ellen G. White. whom
they so ardently support.
First, on infallibility she said: "In regard to infallibility,
I never claimed it; God alone is infallible. His word is true,
and in him is no variableness or shadow of turning." " That
is final and unequivocal. No one can possibly misunderstand
or misinterpret such a definite declaration of a fact.
Next, on inspiration she has much more to say, just as final
and just as definite:
"The writers of the Bible had to express their ideas in human
language. It was written by human men. These men were inspired of
the Holy Spirit. Because of the imperfections of human understanding
of language, or the perversity of the human mind, ingenious in evad-
ing truth, many read and understand the Bible to please themselves.
It is not that the difficulty is in the Bible. Opposing politicians argue
points of law in the statute book, and take opposite views in their ap-
plication and in these laws. . . .
"The Bible is not given to us in grand superhuman language.
85 Testimonies, vol. 1, p. 116. (See Item 6 in the Appendix, p. 283, for a full state-
ment.)
Jesus, in order to reach man where he is, took humanity. The Bible
must be given in the language of men. Everything that is human is im-
perfect. Different meanings are expressed by the same word; there
is not one word for each distinct idea. The Bible was given for practical
purposes. . . .
"The Bible is written by inspired men, but it is not God's mode
of thought and expression. It is that of humanity. God, as a writer, is
not represented. Men will often .say such an expression is not like
God. But God has not put Himself in words, in logic, in rhetoric, on
trial in the Bible. The writers of the Bible were God's penmen, not
His pen. Look at the different writers.
"It is not the words of the Bible that are inspired, but the men
that were inspired. Inspiration acts not on the man's words or his
expressions but on the man himself, who, under the influence of the
Holy Ghost, is imbued with thoughts. But the words receive the impress
of the individual mind. The divine mind is diffused. The divine mind
and will is combined with the human mind and will; thus the utter-
ances of the man are the Word of God." 87
This is E. G. White's concept of inspiration. We also find
it expressed in the Introduction to The Great Controversy.
Dr. David Paulson was known by many of our people as
a dynamic worker and a zealous Seventh-day Adventist. In
1906 he wrote a letter to Ellen G. White and set forth his
convictions regarding her and her work. It is not his letter
to her, but rather her letter in response to his which has a
part in our present discussion. Let us look at several para-
graphs:
"In your letter you speak of your early training to have implicit
faith in the testimonies and say, 'I was led to conclude and most
firmly believe that every word that you ever spoke in public or private,
that every letter you wrote under any and all circumstances, was as in-
spired as the ten commandments.'
"My brother, you have studied my writings diligently, and you
have never found that I have made any such claims, neither will you
find that the pioneers in our cause ever made such claims.
"In my preface to 'Great Controversy,' . . . you have no doubt
read my statement regarding the ten commandments and the Bible,
which should have helped you to a correct understanding of the matter
under consideration." "
87 E. G. White manuscript 24, 1886, quoted by F. M. Wilcox, The Testimony of Jesus,

pp. 16-18.
88 E. G. White, Review and Herald, Aug. 30, 1906, p. 8.
Concerning her own writings she declared in a similar
vein:
"Although I am as dependent upon the Spirit of the Lord in writ-
ing my views as I am in receiving them, yet the words I employ in
describing what I have seen are my own, unless they be those spoken
to me by an angel, which I always enclose in marks of quotation."
It thus becomes apparent that Ellen G. White:
a. Never claimed infallibility either for herself or for the
writers of the Scriptures. "God alone is infallible."
b. Never claimed verbal inspiration for her own writings
nor for the Scriptures.
c. Did claim thought inspiration both for her own writ-
ings and for the Scriptures.
d. Did not look upon her writings as "Commandments of
God," but saw them as "reproofs," "counsels," "warnings,"
"encouragements," "messages," "testimonies," "cautions."
I think of her writings as the detailed specifications which
the Master Architect places in my hands along with the blue-
print—the Bible—to help me in the building of a fine Chris-
tian character, fit for an entrance into God's everlasting king-
dom. The wise builder sticks to his blueprints and specifica-
tions in every detail, for he has learned from experience that
changes and deviations are expensive to him and a disappoint-
ment to the architect.
How the Writings Came to Be

"Early in my public labors I was bidden by the Lord, 'Write,
write the things that are revealed to you.' At the time this message came
to me, I could not hold my hand steady. My physical condition made
it impossible for me to write. But again came the word, 'Write the
things that are revealed to you.' I obeyed; and as the result it was not
long before I could write page after page with comparative ease. Who
told me what to write? who steadied my right hand, and made it possible
for me to use a pen?—It was the Lord." "
"I am very busy with my writing. Early and late, I am writing out
89 Ellen G. White in Review and Herald, Oct. 8, 1867, p. 260.

99 Ibid., June 14, 1906, p. 8.
the matters that the Lord opens before me. The burden of my work
is to prepare a people to stand in the day of the Lord." °
Purpose of the Testimonies
" 'The Lord designs to warn you, to reprove, to counsel, through
the testimonies given, and to impress your minds with the importance
of the truth of His word. The written testimonies are not to give._ nem.
_light,•but to impress vividly upon the heart the truths of _inspiration
already revealed. Man's duty to God and to his fellow man has been
distinctly specified in God's word, yet but few of you are obedient to
the light given. Additional truth is not brought out; but God has
through the Testimonies simplified the great truths already given and
in His own chosen way brought them before the people to awaken and
impress the mind with them, that all may be left without excuse.'
(Italics supplied.)
How to Read and Understand the Testimonies
" 'In ancient times God spoke to men by the mouth of prophets
and apostles. In these days He speaks to them by the testimonies of His
Spirit. There was never a time when God instructed His people more
earnestly than He instructs them now concerning His will and the
course that He would have them pursue.' "
"The volumes of 'Spirit of Prophecy' [now Conflict of the Ages
Series] should be in every family, and should be4ead aloud) in the
family_circle. More than one-half of our people know little or nothing
of the contents of these books, and they are losing much by their
neglect.
"The Testimonies contain instruction which meets the case of
all, both parents and children. Should these be read aloud to the
entire family, the children as well as the parents would be benefited
by their counsels, warnings, and reproofs. While these are placed out
of sight and neglected for the reading of fictitious, sensational litera-
ture, both yourselves and your children will be retrograding mentally
and spiritually." "
Attitudes Toward the Testimonies
In a crisis in 1903 Ellen White clearly depicted the various
attitudes which would reflect the reaction of the people
toward the testimonies:
9, Ellen G. White in Writing and Sending Out of the Testimonies to the Church, p. 15.
(See Item 7 in the Appendix, p. 284, for a complete statement from Mrs. White herself on
this subject.)
92 Testimonies, vol. 5, p. 665. (See Item 8 in the Appendix, p. 288, for more valuable
quotations on this topic.)
92 Ibid., p. 661.
"Ellen G. White in Review and Herald, Dec. 26, 1882, p. 790. (See Item 9 in the
Appendix, p. 290.)
"Soon every possible effort will be made to discount and pervert
the truth of the testimonies of God's Spirit. We must have in readiness
the clear, straight messages that since 1846 have been coming to God's
people.
[1] "There will be those once united with us in the faith who
will search for new, strange doctrines, for something odd and sensa-
tional to present to the people. They will bring in all conceivable
fallacies, and will present them as coming from Mrs. White, that they
may beguile souls.. ..
[2] "Those who have treated the light that the Lord has given
as a common thing will not be benefited by the instruction presented.
[3] "There are those who will misinterpret the messages that God
has given, in accordance with their spiritual blindness.
[4] "Some will yield their faith, and will deny the truth of the
messages, pointing to them as falsehoods.
[5] "Some will hold them up to ridicule, working against the light
that God has been giving for years, and some who are weak in the
faith will thus be led astray.
[6] "But others will be greatly helped by the messages. Though
not personally addressed, they will be corrected, and will be led to
shun the evils specified. . . . The Spirit of the Lord will be in the
instruction, and doubts existing in many minds will be swept away.
The testimonies themselves will be the key that will explain the
messages given, as scripture is explained by scripture. Many will read
with eagerness the messages reproving wrong, that they may learn what
they may do to be saved. . . . Light will dawn upon the understanding,
and the Spirit will make an impression on minds, as Bible truth is
clearly and simply presented in the messages that since 1846 God has
been sending His people. These messages are to find their place in
hearts, and transformations will take place."
Wrong Use of the Testimonies
While the larger part of our Seventh-day Adventist church
members are found in the last class named, those who are
helped by the messages as light comes to them, correcting
evils and pointing the way to life, yet there are some who may
be found in one of the other classes.
Mrs. E. G. White was fully aware of the situation regard-
ing her and her work, and did her best to make clear what
she was appointed by God to do and why. She gave a number
of cautions and suggestions to her contemporaries, and in-
directly to us, so that we might not make unjustifiable claims
for her and her writings, nor an unwise use of her words and
her position in relation to God and the Holy Spirit.
The reproduction of some of them here may help us find
and maintain a sensible, balanced, middle-of-the-road atti-
tude toward her and her work:
a. Do not use the Testimonies as proof for unbelievers.
Testimonies, vol. 1, pp. 119, 120; vol. 5, p. 669. (See Item 10
in Appendix, page 291, for statement from E. G. White.)
b. Do not use as a test of fellowship. Testimonies, vol. 1,
pp. 327-329.
c. Do not use the visions as a rule to measure all. Testi-
monies, vol. 1, pp. 382, 383.
d. Do not use the Testimonies as an iron rule or club.
e. Do not take the extreme meaning of what has been
shown in the visions. Testimonies, vol. 1, p. 166.
f. Do not use the Testimonies to give force to certain
subjects to impress upon others. Manuscript 23, 1911.
Each one of us should keep in mind that, first of all, the
Spirit of prophecy counsels are messages to us personally.
There is a growing tendency on the part of some among us to
apply the counsels to someone else and to use certain portions
of the E. G. White writings as a sort of club over the heads of
others. This is not a right or a proper use of the Testimonies.
On the part of some, her words are used to give expression
to harsh criticism of one another. All of this brings to mind
the following paragraph:
"There are many whose religion consists in criticising habits of
dress and manners. They want to bring every one to their own measure.
They desire to lengthen out those who seem too short for their
standard, and to cut down others who seem too long. They have lost
the love of God out of their hearts; but they think they have a spirit of
discernment. They think it is their prerogative to criticise, and pro-
nounce judgment; but they should repent of their error, and turn
away from their sins. .. . Let us love one another. Let us have harmony
and union throughout our ranks. Let us have our hearts sanctified to
God. Let us look upon the light that abides for us in Jesus. Let us
remember how forbearing and patient He was with the erring chil-
dren of men. We should be in a wretched state if the God of heaven
were like one of us, and treated us as we are inclined to treat one
another." 96
Then, again, there are some who isolate a phrase or sen-
tence and place the most extreme interpretation upon it, and
then endeavor to persuade or drive everyone else to the same
conclusion. Such have usually failed to study the full counsel,
placing statement with statement in an endeavor to find the
great underlying principles which should guide to right con-
clusions. A statement from the pen of Ellen White on this
point, drawn from her counsel on the question of two meals
versus three meals a day, is of great significance:
"It is plain that two meals a day are better than three. I believe
and practice this, but I have no 'Thus saith the Lord' that it is wrong
for some to eat the third meal. We are not to be as the Pharisees,
bound about by set rules and regulations. God's word has not specified
any set hours when food should be eaten. We are to be careful
not to make laws like the laws of the Pharisees, or to teach for doctrines
the commandments of men. Let your regulations be so consistent that
they will appeal to the reason of those even who have not been edu-
cated to see all things clearly."
It is interesting that when writing on the subject of diet
she declared: "I make myself a criterion for no one else." "
Should we not look at the detailed counsels as but a part
of a greater whole, the purpose of which is to guide us into the
heavenly Canaan, rather than to select a few pet items and
through them endeavor to earn our salvation?
A Balanced Message in the Writings of Ellen G. White

Seventy years is a long period of service, and twenty-five
million words are a lot of words; but over that long span of
years and in that maze of instruction set forth in so many
words, the remarkable thing is that there are so very, very few
apparent discrepancies or mistakes. The human factor was
98 Ellen G. White in the Review and Herald, Aug. 27, 1889, p. 530.
97 Ellen G. White, Medical Ministry, p. 284.
08 Ibid., p. 285.
ever present and God took that into account—so must we.
Too many of us are prone to pick out a paragraph here
or a sentence there, and set out to reform the brethren with
but that one side or facet of the issue in question. May we set
forth two such items to serve as examples. We draw again
from the counsels on diet, for it is in this field that we so often
observe tendencies toward extremes.
Caution Concerning Eggs (1870):
"Eggs should not be placed upon your table."
Without giving heed to the setting of the statement, this
sentence may seem all-inclusive. A study of the setting, how-
ever, indicates that it is one sentence in a personal testimony
addressed to Bro. and Sr. "E," and the chapter is entitled
"Sensuality in the Young." Because some were giving the
words a general all-inclusive application, Mrs. White sounded
balancing counsels.
Balancing Counsel (1905):
"It is true that persons in full flesh and in whom the animal
passions are strong need to avoid the use of stimulating foods.
Especially in families of children who are given to sensual habits, eggs
should not be used. But in the case of persons whose blood-making
organs are feeble,—especially if other foods to supply the needed
elements can riot be obtained,—milk and eggs should not be wholly
discarded. Great care should be taken, however, to obtain milk from
healthy cows, and eggs from healthy fowls, that are well fed and well
cared for."'"
Summarizing Statement (1909):
"While warnings have been given regarding the dangers of dis-
ease through butter, and the evil of the free use of eggs by small chil-
dren, yet we should not consider it a violation of principle to use
eggs from hens that are well cared for and suitably fed. Eggs contain
properties that are remedial agencies in counteracting certain poi-
sons." '
Caution Concerning Dairy Products (1899):
"The light given me is that it will not be very long before we
ee Testimonies, vol. 2, p. 400.

lop Ellen G. White, Ministry of Healing, p. 320.
shall have to give up any animal food. Even milk will have to be
discarded. Disease is accumulating rapidly. The curse of God is upon
the earth." 302
"Tell them that the time will soon come when there will be no
safety in using eggs, milk, cream, or butter, because disease in animals
is increasing in proportion to the increase of wickedness among men." '
Note that the disease in the animal kingdom is the reason
for caution, and that dairy products are not arbitrarily con-
demned, but rather a caution is sounded concerning the pos-
sible contamination of such foods.
Balancing Counsel:
"God has furnished man with abundant means for the gratification
of an unperverted appetite. He has spread before him the products of
the earth,—a bountiful variety of food that is palatable to the taste
and nutritious to the system. Of these our benevolent heavenly Father
says we may freely eat. Fruits, grains, and vegetables, prepared in a
simple way, free from spice and grease of all kinds, make, with milk
or cream, the most healthful diet. They impart nourishment to the
body, and give a power of endurance and a vigor of intellect that are
not produced by a stimulating diet."'
"The time may come when it will not be safe to use milk. But if
the cows are healthy and the milk thoroughly cooked, there is no
necessity of creating a time of trouble beforehand." 106
"As for myself, I have settled the butter question. I do not use it.
This question should easily be settled in every place where the purest
article cannot be obtained. We have two good milch cows, a Jersey
and a Holstein. We use cream, and all are satisfied with this." " (Italics
supplied.)
Summarizing Statement (1909):
"Food should be prepared in such a way that it will be appetizing
as well as nourishing. . . . Vegetables should be made palatable with
a little milk or cream, or something equivalent. . . . Some, in abstain-
ing from milk, eggs, and butter, have failed to supply the system with
proper nourishment, and as a consequence have become weak and
unable to work. Thus health reform is brought into disrepute. . . .
"The time will come when we may have to discard some of the
articles of diet we now use, such as milk and cream and eggs; but it is
102 Ellen G. White in Australasian Union Conference Record, July 28, 1899.
104 Ellen G. White, Christian Temperance and Bible Hygiene, p. 47.
ne E. G. White letter 45, 1903.
not necessary to bring upon ourselves perplexity by premature and
extreme restrictions. Wait until the circumstances demand it, and the
Lord prepares the way for it." "7 (Italics supplied.)
"Milk, eggs, and butter should not be classed with flesh meat. In
some cases the use of eggs is beneficial. The time has not come to say
that the use of milk and eggs should be wholly discarded. There are
poor families whose diet consists largely of bread and milk. They have
little fruit and cannot afford to purchase the nut foods. In teaching
health reform, as in all other gospel work, we are to meet the people
where they are. Until we can teach them how to prepare health reform
foods that are palatable, nourishing, and yet inexpensive, we are not at
liberty to present the most advanced propositions regarding health
reform diet."' (Italics supplied.)
The Attitude of the Brethren Toward the Writings

of Ellen G. White
One of the finest statements by the early brethren showing
their attitude toward the writings of Ellen G. White came
from the pen of Uriah Smith in the Review and Herald in
1866.
"Further, their [the Testimonies] fruit is such as to show that the
source from which they spring, is the opposite of evil. They tend to
the purest morality. They discountenance every vice, and exhort to
the practice of every virtue. They point out the perils through which
we are to pass to the kingdom. They reveal the devices of Satan. They
warn us against his snares. They have nipped in the bud, scheme after
scheme of fanaticism which the enemy has tried to foist into our midst.
They have exposed hidden iniquity, brought to light concealed wrongs,
and laid bare the evil motives of the false-hearted. They have warded
off dangers from the cause of truth upon every hand. They have
aroused and re-aroused us to greater consecration to God, more zealous
efforts for holiness of heart, and greater diligence in the cause and
service of our Master. . . . [Continued as Item 11 in the Appendix,
page 294.]
"With all this array of good fruit which they are able to present,
with all this innocency of any charge of evil that can be brought
against them, they everywhere encounter the bitterest opposition. They
are the object of the blindest prejudice, the intensest hate, and most
malignant bitterness. Worldlings and formal professors of all de-
nominations, join in one general outcry against them of vituperation
1°' Testimonies, vol. 9, p. 162.

10, Ibid., vol. 7, p. 135.
and abuse. Many will go a long distance out of their way for the pur-
pose of giving them an uncalled-for and malicious thrust. And
false-hearted brethren in our own ranks make them the butt of their
first attacks, as they launch off into apostasy and rebellion.
"Why is all this? Whence all this war against that of which no
evil can be said? From the example of Cain who slew his brother, of
the Jews who clamored for the blood of the innocent Saviour, of the
infidel who storms with passion at the very name of Jesus, and from
the principle of the carnal heart which is at enmity with everything
that is holy and spiritual, we leave the reader to answer."' (Italics
supplied.)
In answer to Uriah Smith's question I would say that
opposition or indifference to the Spirit of prophecy and
spiritual gifts in general grows out of:
(1) A failure to accept one or all of the five great facts
of faith on which Christianity is based.
(2) A failure to read enough of or all of the writings of
Ellen G. White to thoroughly understand her over-all and
well-balanced instruction on any given topic.
(3) A failure to understand the proper relation of her
writings to the Scriptures, and of the whole Bible to the one
and only great fundamental requirement for salvation and
an entrance into the kingdom of heaven.
(4) A failure to grasp the true nature of her writings with
respect to inspiration and infallibility.
(5) A failure to recognize the principle of "time and
place" in connection with the counsel she has given.
(6) A failure to acknowledge that the counsels given in
the early days of the message are safe for counsel for these its
closing days.
(7) A failure to recognize that while sufficient evidence is
given to convince the honest in heart, the Lord does not
propose to remove the opportunity for doubt nor to take away
the hooks upon which doubts may be hung. The Lord re-
quires the exercise of faith.
(8) A failure to recognize that the veracity of the Spirit
of prophecy counsels cannot be appraised by the changing
100 June 12, p. 9.
dictums of science, nor the prejudiced or molded assertions
of historians.
(9) An unwillingness to make a personal sacrifice of some
personally cherished habit, custom, or practice which seems
out of harmony with the counsel given in the pattern for
Christian living as set forth in the writings of E. G. White.
Individual opposition stems from the point where a man's
"darling" taste, fancy, whim, habit, or practice is touched.
He gets rid of that particular item by doing away with all.
(10) Most Seventh-day Adventist opposition would dis-
appear:
(a) If our ministers and our laymen would stop using
some "pet sentences" or paragraphs as a "club" with which
to hit somebody else.
(b) If each of us would take the counsel to ourselves in-
stead of trying to find someone else to whom to apply it.
(c) If all of us Seventh-day Adventists would remember
1 Corinthians 14, which tells us that prophecy and prophesy-
ing are primarily for the church members and not for non-
church people.
(d) If each of us would determine not to use or pass on
"unfounded rumors" or "sayings" without proper reference
in book, page, and paragraph.
(e) If we would not discuss a topic or question unless
and until we have FULLY studied ALL the writings on it. Par-
tial knowledge is more dangerous than no knowledge at all.
"I do not know" is an acknowledgment which can be excused,
but a half-truth or a lie is not soon forgiven or forgotten.
(f) If we would recognize that one person's failure, or
that of many people, to live up to or carry out the counsel
given by Ellen G. White has absolutely nothing to do with
the authenticity or reliability of the visions of, or the instruc-
tion from, Ellen G. White.
Perhaps one more statement from J. N. Andrews, pub-
lished in the Review and Herald, must suffice. There are
many others, but space forbids their inclusion here:
"The object of spiritual gifts is to maintain the living work of
God in the church. They enable the Spirit of God to speak in the cor-
rection of wrongs, and in the exposure of iniquity. They are the means
whereby God teaches His people when they are in danger of taking
wrong steps. They are the means by which the Spirit of God sheds light
upon church difficulties, when otherwise their adjustment would be
impossible. They also constitute the means whereby God preserves
His people from confusion by pointing out errors, by correcting false
interpretations of the Scriptures, and causing light to shine out upon
that which is in danger of being wrongly understood, and therefore
of being the cause of evil and division to the people of God. In short,
their work is to unite the people of God in the same mind and in
the same judgment upon the meaning of the Scriptures. . . .
"Finally, in the reception of members into our churches, we
desire on this subject to know two things: 1. That they believe the
Bible doctrine of Spiritual gifts; 2. That they will candidly acquaint
themselves with the visions of Sr. White which have ever held so
prominent place in this work. We believe that every person standing
thus and carrying out this purpose will be guided in the way of
truth and righteousness. And those who occupy this ground, are
never denied all the time they desire to decide in this matter." 110
My Attitude Toward the Life and Work

of Ellen G. White
This brings us to the heart of this entire study. That
which we have presented thus far is but a background for
the all-important question, "What Is My Own Personal Atti-
tude Toward the Life and Work of Ellen G. White?" "What
Is Yours to Be Today and for All Time to Come?"
Personally, many years ago I settled my attitude toward
the five great facts of faith on which Christianity is built.
Therefore, there is no need of proofs and evidences to con-
vince me of the "gift of prophecy" manifested through men
and women chosen and called by God; there is no need for
any further evidence to convince me that Ellen G. White
was the one chosen by God as His "messenger" to the remnant
church. Furthermore, I believe that the Seventh-day Advent-
ist Church is the remnant church, and that God's require-
ments for my salvation from this sinful world and for my
110 Feb. 15, 1870, p. 65.
THE sktrur OF PROPHECY 271
entrance into His everlasting kingdom are still, as they always
have been, "perfect obedience to the law of God, perfect
righteousness," neither of which have I in and of myself; but
that both of these are made available to me through my faith
in the Lord Jesus Christ."'
I believe that the Bible is given to me to show me how
God thinks, how God works, what God wants me to become
as a candidate for citizenship in His kingdom; and that the
prophecies in the Bible have made plain to me where we
stand today in relationship to the grand consummation of
all God's plans. To me the Christian's business is not so much
how to get into heaven by and by, as it is how to get heaven
into me here and now. (See Item 12, Appendix, page 295.)
I believe that the writings of Ellen G. White describe
what God wants of me and what God will do for me through
His Son Jesus Christ. They are words of beauty and of power.
They present before me the pattern for the Christian life. I
accept her words as she has declared them to be, words of "re-
proof for the erring," words "of encouragement to the meek
and lowly," words of "counsel," "instruction," "correction."
They are not the "commandments of the Decalogue," but the
wise counsel and earnest entreaties of a kind heavenly Father
through His chosen "messenger."
I find myself in perfect agreement with the great mass
of counsel given, but like so many others I am tempted to
despise and reject ONLY the testimonies which reprove my
darling sins, conflict with my own preconceived ideas of
theology, and disturb my self-complacency. In these few, very
few items I am daily praying that God will help me to con-
form completely and perfectly to His will and standard.
I believe that I am voicing the opinion and describing
the experience of Seventh-day Adventists generally in all
parts of the world. Such opposition and indifference as is seen
here and there is not directed against such books as the
Conflict Series, Steps to Christ, Christ's Object Lessons,
111 See Ellen G. White, Steps to Christ, p. 67.

Thoughts From the Mount of Blessing, and a score of other
such books, but rather to a very few paragraphs, a small
percentage indeed, of the total messages given by Ellen G.
White. Each one of us would do well to set down on paper
a list of the things which cause us concern or which we may
be inclined to ignore, and then give careful and prayerful
study to each item.
It may be that your experience and mine are described
in the words of these paragraphs from the Testimonies:
" 'As the word of God is walled in with these books and pamphlets,
[by E. G. White], so has God walled you in with reproofs, counsel,
warnings, and encouragements. Here you are crying before God, in the
anguish of your souls, for more light. I am authorized from God to
tell you that not another ray of light through the Testimonies will
shine upon your pathway until you make a practical use of the light
already given. The Lord has walled you about with light; but you have
not appreciated the light; you have trampled upon it. While some
have despised the light, others have neglected it or followed it but
indifferently. A few have set their hearts to obey the light which God
has been pleased to give them.' " 112
"Let ministers and people remember that gospel truth hardens
when it does not save. The rejection of light leaves men captives,
bound about by chains of darkness and unbelief. . . . 'The more self
is exalted, the more will faith in the Testimonies of the Spirit of God
be lessened. . . . Those who trust wholly in themselves will see less and
less of God in the Testimonies of His Spirit.' " 'u
Such paragraphs will cause any man down deep in his
heart to desire to live a better life, to be a better man. But we
must ever remember that the power to inspire is not wrapped
up in the words themselves, but in the God who inspired the
messenger with His thoughts and then left the human agent
to find the human words to give expression to those inspired
thoughts.
In a letter penned by Ellen G. White back in 1890 she
wrote concerning the last work of Satan:
"Satan is . . . constantly pressing in the spurious—to lead away
from the truth. The very last deception of Satan will be to make of
112 Volume 5, p. 666. (See Item 13 in the Appendix, p. 296.)

113 Ibid., p. 681.
none effect the testimony of the Spirit of God. 'Where there is no
vision, the people perish.' [Prov. 29:18.] Satan will work ingeniously,
in different ways and through different agencies, to unsettle the
confidence of God's remnant people in the true testimony." 114
Appeal
Brethren and sisters of the Advent family, let us give most
careful, thoughtful, and prayerful consideration to the topic
of this study, and take our stand with the remnant church for
the message given to us as a people, and for the messenger
whom God chose to accomplish His will and purpose in
and for us as time comes to an end, as history comes to its
last chapter, as Christ finishes His work for the salvation of
men, and as the closing events in the great controversy bring
us ever nearer to the grand consummation of all things
earthly.
We have every reason to rejoice as Seventh-day Adventists
in the abundant provision made by God Himself for our
salvation. He loves us with a tender love. He is so kind and
good and gentle. He has anticipated our every need, and has
given us the help we must have at every turn in life's way.
He is ready to fit us for His kingdom. May each and every
one of us be molded and fashioned according to His own
divine pattern. He wants you and me in His presence through-
out eternity.
"Therefore have I hewed them by the prophets." Hosea
6:5.
18
Appendix
ITEM 1.—The story of the vision concerning Robbins and Sargent in

Randolph, Massachusetts. Referred to on page 210.
"In the afternoon the blessing of the Lord rested upon me, and
I was taken off in vision. I was again shown the errors of R. and S., and
others united with them. I saw that they could not prosper; that truth
would triumph in the end, and error be brought down. I was shown
that they were not honest, and then I was carried into the future and
shown some thing of the course they would pursue, that they would
continue to despise the teachings of the Lord, despise reproof, and
that they would be left in total darkness, to resist God's Spirit until
their folly should be made manifest to all. A chain of truth was pre-
sented to me from the scriptures, in contrast with their errors. When
I came out of vision, candles were burning. I had been in vision nearly
four hours.
"As I was unconscious to all that transpired around me while
in vision, I will copy from Bro. Nichols' description of that meeting.
" 'Sister Ellen was taken off in vision with extraordinary manifesta-
tions, and continued talking in vision with a clear voice, which could
be distinctly understood by all present, until about sundown. S., R. and
F. were much exasperated, as well as excited, to hear sister E. talk in
vision, which they declared was of the Devil; they exhausted all their
influence, and bodily strength, to destroy the effect of the vision. They
would unite in singing very loud, and then alternately would talk
and read from the Bible in a loud voice, in order that E. might not
be heard, until their strength was exhausted, and their hands would
shake so they could not read from the Bible. But amidst all this con-
fusion and noise, E.'s clear and shrill voice, as she talked in vision,
was distinctly heard by all present. The opposition of these men
continued as long as they could talk and sing, notwithstanding some
of their own friends rebuked them, and requested them to stop. But
274
says R., "You are bowed to an idol; you are worshiping a golden calf."
"'Mr. Thayer, the owner of the house, was not fully satisfied that
her vision was of the Devil, as R. declared it to be. He wanted it tested
in some way. He had heard that visions of satanic power were arrested
by opening the Bible and laying it on the person in vision, and asked
S. if he would test it in this way, which he declined to do. Then
Thayer took a heavy, large quarto family Bible which was laying on
the table, and seldom used, opened it, and laid it open upon the
breast of E. while in vision, as she was then inclined backward against
the wall in the corner of the room. Immediately after the Bible was
laid upon her, she arose upon her feet, and walked into the middle of
the room, with the Bible open in one hand, and lifted up as high
as she could reach, and with her eyes steadily looking upward, declared
in a solemn manner, "The inspired testimony from God," or words of
the same import. And then she continued for a long time, while the
Bible was extended in one hand, and her eyes looking upwards, and
not on the Bible, to turn over the leaves with her other hand, and
place her finger upon certain passages, and correctly utter their words
with a solemn voice. Many present looked at the passages where her
finger was pointed, to see if she spoke them correctly, for her eyes at
the same time were looking upwards. Some of the passages referred to
were judgments against the wicked and blasphemers; and others were
admonitions and instructions relative to our present condition.
" 'In this state she continued all the afternoon until near sunset,
when she came out of vision. When E. arose in vision upon her feet,
with the heavy open Bible in her hand, and walked the room, uttering
the passages of scripture, S., R. and F. were silenced. For the remainder
of the time they were troubled, with many others; but they shut their
eyes and braved it out without making any acknowledgement of their
feelings.' "I
ITEM 2.—Uriah Smith's statement from the Review and Herald, Janu-
ary 13, 1863. Referred to on page 237.
" 'The Bible, and the Bible alone,' The Bible in its purity,'
'The Bible a sufficient and only reliable rule of life,' etc., etc., is now
the great cry of those who are giving vent to their opposition to the
visions, and are working with their might to prejudice others against
them. This course reminds us of the low tricks and maneuvers resorted
to by political demagogues to gain their nefarious ends. It is similar
to the game played by the democratic party in the last election, which
led to results in many States so disastrous to the Republicans, and to
the country. Their cry was, 'Our country before party;' and thus under
Spiritual Gifts, vol. 2, pp. 76-79.
the garb of supreme devotion to the country, to the exclusion of all
other considerations, many honest-hearted ones were deceived into
co-operation with them, and they were enabled to place in positions
of trust and power, men full of depravity and corruption. Such are
unworthy weapons in the hands of Christians; yet some, we are sorry
to say, who profess that name, do not hesitate to use them.
"The Protestant principle, of 'The Bible and the Bible alone,' is
of itself good and true; and we stand upon it as firmly as any one can;
but when re-iterated in connection with outspoken denunciations of the
visions, it has a specious appearance for evil. So used it contains a
covert insinuation, most effectually calculated to warp the judgment of
the unguarded, that to believe the visions is to leave the Bible, and to
cling to the Bible, is to discard the visions. . . .
"1. When we claim to stand on the Bible and the Bible alone, we
bind ourselves to receive, unequivocally and fully, all that the Bible
teaches. This being a self-evident proposition, we pass on to inquire
what the Bible teaches concerning the outpouring of the Spirit, its
operations, the gift of prophecy, visions, etc. . . .
"In view of all these considerations, what shall we conclude? Those
who reject these manifestations, do so not only without evidence, but
against all evidence. Those who profess to stand on the Bible and
the Bible alone are bound to receive what the Bible tells them will
exist, and commands them to respect.
"One illustration may help to set this matter in a still clearer
light. Suppose we are about to start upon a voyage. The owner of
the vessel gives us a book of directions, telling us that it contains in-
structions sufficient for our whole journey, and that if we will heed
them, wo, shall reach in safety our port of destination. Setting sail we
open our book to learn its contents. We find that its author lays down
general principles to govern us in our voyage, and instructs us as far
as practicable, touching the various contingencies that may arise, till
the end; but he also tells us that the latter part of our journey will
be especially perilous; that the features of the coast are ever changing
by reason of quicksands and tempests; 'but for this part of the
journey,' says he, 'I have provided you a pilot, who will meet you,
and give you such directions as the surrounding circumstances and
dangers may require; and to him you must give heed.' With these
directions we reach the perilous time specified, and the pilot, accord-
ing to promise, appears. But some of the crew, as he offers his services,
rise up against him. 'We have the original book of directions,' say
they, 'and that is enough for us. We stand upon that, and that alone;
we want nothing of you.' Who now heed that original book of direc-
tions? those who reject the pilot, or those who receive him, as that book
instructs them? Judge ye.
"But some, through lack of perception, or lack of principle, or
the ebullitions of an unconquerable prejudice, one, or all combined,
may meet us at this point like this: 'Then you would have us take
sister White as our pilot, would you?' It is to forestall any efforts in
this direction, that this sentence is penned. We say no such thing.
What we do say is distinctly this: that the gifts of the Spirit are given
for our pilot through these perilous times, and wherever and in whom-
soever we find genuine manifestations of these, we are bound to respect
them, nor can we do otherwise without in so far rejecting the word of
God, which directs us to receive them. Who now stand upon the Bible,
and the Bible alone?"'
ITEM 3.—E. G. White statements in which she exalts the Scriptures.

Referred to on page 244.
"I take the Bible just as it is, as the Inspired Word. I believe its
utterances in an entire Bible. Men arise who think they find something
to criticize in God's word. They lay it bare before others as evidence
of superior wisdom... .
"Brethren, let not a mind or hand be engaged in criticizing the
Bible. . . . Men should let God take care of His own Book, His Living
Oracles, as He has done for ages. . . . Brethren, cling to your Bible,
as it reads, and stop your criticisms in regard to its validity, and obey
the word, and not one of you will be lost. . . .
"Men of humble acquirements, possessing but limited capabilities
and opportunities to become conversant in the Scriptures, find in the
Living Oracles comfort, guidance, counsel, and the plan of salvation
as clear as a sunbeam. No one need be lost for want of knowledge,
unless he is willfully blind.
"We thank God that the Bible is prepared for the poor man as
well as for the learned man. It is fitted for all ages and all classes."'
"God committed the preparation of His divinely inspired word to
finite man. This word arranged into books, the Old and New Testa-
ments, is the guidebook to the inhabitants of a fallen world; bequeathed
to them, that by studying and obeying the directions, not one soul
would lose its way to heaven."'
"The truth of God is found in His word. Those who feel that they
must seek elsewhere for present truth need to be converted anew. They
have wrong habits to mend, evil ways to be abandoned. They need
to seek anew the truth as it is in Jesus, that their character building
may be in harmony with the lessons of Christ. As they abandon their
human ideas and take up their God-given duties, beholding Christ
2 Page 52.
s E. G. White letter 16, 1888.
4 Ibid.
and becoming conformed to His likeness, they say: 'Nearer, my God,
to Thee; nearer to Thee.' " 5
"Brother J would confuse the mind by seeking to make it appear
that the light God has given through the Testimonies is an addition to
the word of God, but in this he presents the matter in a false light.
God has seen fit in this manner to bring the minds of His people to
His word, to give them a clearer understanding of it."
"The word of God abounds in general principles for the formation
of correct habits of living, and the testimonies, general and personal,
have been calculated to call their attention more especially to these
principles."'
For further study on this phase of the topic, kindly read the fol-
lowing references: Fundamentals of Christian Education, p. 384; Gospel
Workers, p. 249; The Desire of Ages, p. 329; Mount of Blessing, p. 77;
Testimonies, vol. 2, pp. 454, 455, 605-607; vol. 5, pp. 665-667, 674; vol.
6, pp. 402, 403; Introduction to The Great Controversy; The Spirit
of Prophecy, vol. 1, p. 45.
ITEM 4.—Paragraphs from Mrs. S. M. I. Henry's letter stating the rela-

tion she saw between the Bible and the Testimonies. Referred to
on page 251.
"I supposed these Testimonies were considered as an appendix
to the Bible, and of equal authority with it, that there were those
among our people who even judged the Bible by these writings. When
I came into the church, I stated to the brethren with whom I con-
versed that I knew nothing at all about this matter but that I was
confident that God was leading me hither, and that he would not lead
me into any organization where I would find an insuperable barrier
to faith, and that if they were willing to accept me upon this condition,
I was glad to come in. . . .
"I had so much confidence in the intelligent understanding of my
brethren who fully accepted the Testimonies, that I could not repudi-
ate the claim that this is God's way of teaching his people in these days.
I had read a few paragraphs only from these writings, but to every-
thing which I had read or heard I had found a chord in my heart ready
to respond; nothing seemed strange or new; it was always like a stave
or bar from some old song; a repetition or resetting of some truth
which I had known and loved long before; hence I had found nothing
which could lead to any controversy. But one question troubled me.
Suppose I should find some point in these writings with which I could
not agree, which would he of vital significance if it were competent to
6 Ibid., vol. 4, p. 246.
Ibid., p. 323.
become the end of controversy, what would I do with it? I knew that
so far as any light which I now had would serve me, it would be im-
possible to surrender my own judgment to this authority. The Bible
had my unquestioning obedience; but while the Testimonies might be
good, sound, helpful, they were not, I had been compelled to notice,
of sufficient authority to command obedience and silence controversy
in those who had professed to have been always led by them.
"This fact caused a heavy and sad burden in my soul. I had sup-
posed because of the solemnity of the truth as we believe it and the
times in which we live, that the people who are known as Seventh-day
Adventists must of necessity most earnestly believe and endeavor to
practice all that they did accept as truth. But as I went out from the
quiet seclusion of the Sanitarium, and mingled more with people
abroad, I found this practical disbelief in the authority of the Testi-
monies among our own people, especially in the matter of health
principles. It was natural that I should take especial note of this,
because I had as a W.C.T.U. woman adopted and followed all the
health principles which we had discovered; and as new light had come
I promptly walked in it. But now I found in some Adventist homes
a total disregard of these principles; and learned that there was contro-
versy even among the brethren who were quoting and teaching from
these writings.
"In letters and conversation I was assured that these writings were
no longer considered of authority by the church; that they were
accepted theoretically, but only as obsolete doctrines were by other
denominations; for instance, that they stood on the same relative foot-
ing with the teaching of eternal torment in other churches, acknowl-
edged at best with a very pronounced mental reservation even by
those who preach it. And so at last I came to even question the necessity
of considering this matter any further for myself. I reasoned that I was
in all essentials a Seventh-day Adventist. I did not like to seem to be
standing for something which I did not believe, but, at present, saw
no help for it. I realized the importance of care in anything which I
should write or say to others, and was careful, for I could not but see
how helpful, inspiring, and full of truth these writings are even if they
should carry no special weight over and above those of any good man
or woman who had light and experience in Christian doctrine. . . .
"From my standpoint to see anything in the Bible was to believe
it, to receive it,--it was the end of all controversy; and if Adventists
believed the Testimonies to be invested with authority from the Spirit
of God, how could there be all this controversy upon points concerning
which they had so clearly spoken?
"My attitude I see now must have been like that of an unbeliever
in the Bible before a congregation of Christians, if he should see the
same inconsistencies and declare it as he might have done in the same
words; and the effect upon my brethren must have been to arouse them
to the same earnest self-examination and consecration which any honest
Christian would have made in such a crisis. I knew at once that the
sympathies of my brethren were aroused for me, but felt that I was
beyond any human help. If the Testimonies were the word of God
for this time in which we live, if this was the fulfillment of the prophecy
of Joel, I wanted to know it, but only God could make me know it.
The brethren did their best to help me, but all that was said seemed
to only add to my perplexity, until at last, feeling that I could go no
further in any direction until this question was disposed of, I de-
termined to give myself to it at the sacrifice of any and all things.
Brother Ballenger was arising again to give me something further in
the hope that it might be light to me, but I asked him to wait while
they should join with me in prayer that the Spirit of the Lord might
come to my relief.
"Accordingly, we all bowed in prayer, and I stated the case to
God, with as deep a sense of need as I had ever known in my life. All
the great and marvelous blessings of my life were for the time for-
gotten in this present need, and as must always be true, I was heard.
The manifestation of the power of the Spirit of God was as clear as
sunlight; and in that light I saw the Testimony as simply a lens
through which to look at the Truth. It at once grew from a lens to
a telescope, a perfect, beautiful telescope, directed toward the field
of the heavens:— (that field the Bible); subject to all telescopic con-
ditions and limitations.
"Clouds may intervene between it and a heaven full of stars,—
clouds of unbelief, of contention; Satan may blow tempests all about
it; it may be blurred by the breath of our own selfishness; the dust
of superstition may gather upon it; we may meddle with, and turn
it aside from the field; it may be pointed away toward empty space; it
may be turned end for end, so that everything is so diminished that
we can recognize nothing. We may change the focus so that everything
is distorted out of all harmonious proportions, and made hideous.
It may be so shortened that nothing but a great piece of opaque glass
shall appear to our gaze. If the lens is mistaken for the field we can
receive but a very narrow conception of the most magnificent spectacle
with which the heavens ever invited our gaze, but in its proper office
as a medium of enlarged and clearer vision, as a telescope, the Testi-
mony has a wonderfully beautiful and holy office.
"Everything depends upon our relation to it and the use which we
make of it. In itself it is only a glass through which to look, but in the
hand of the Divine Director, properly mounted, set at the right angle
and adjusted to the eye of the observer, with a field, clear of clouds, it
will reveal truth such as will quicken the blood, gladden the heart, and
open a wide door of expectation. It will reduce nebulae to constella-
tions; faraway points of light to planets of the first magnitude; and
to suns burning with glory.
"The failure has been in understanding what the Testimonies are
and how to use them. They are not the heavens, palpitating with count-
less orbs of truth, but they do lead the eye and give it power to penetrate
into the glories of the mysterious living word of God.
"This has been the most beautiful experience which has ever been
granted me; it grows on me from day to day. I think I feel very much as
Galileo must have felt when with his first telescope before him, he was
bringing himself into position to look:—just to look, at last, beyond
the stars which he had seen, into the vast, unexplored field where worlds
on worlds were keeping rhythmic step to the throbbing heart of the
Infinite One whose steady strokes of power set the pace for every moving
thing. The simple possession of it must have given a sense of might,
even before one glimpse had been taken through it. He knew that
revelations such as eye had never seen nor ear heard were waiting him as
soon as he should humble himself to the instrument, acknowledge its
right to control his vision, and fix his eye upon the point of observation.
I have often tried to imagine how Galileo's heart must have throbbed
and his whole soul been filled, even before he obtained one glimpse;
—and now I think I know."'
ITEM 5.—E. G. White's statements on "What Doth the Lord Require?"

"Who are the subjects of the kingdom of God?—All those who do
His will. They have righteousness, peace, and joy in the Holy Ghost.
The members of Christ's kingdom are the sons of God, partners in His
great firm. The elect of God are a chosen generation, a peculiar people,
a holy nation, to show forth the praises of Him who hath called them
out of darkness into His marvelous light. They are the salt of the earth,
the light of the world. They are living stones, a royal priesthood. They
are in copartnership with Jesus Christ. These are they that follow the
Lamb whithersoever He goeth." 9
"The condition of eternal life is now just what it always has been,
—just what it was in Paradise before the fall of our first parents,—perfect
obedience to the law of God, perfect righteousness. If eternal life were
granted on any condition short of this, then the happiness of the whole
universe would be imperiled. . . . We have no righteousness of our
S. M. I. Henry letter, Sanitarium, Dec. 19, 1897.

own with which to meet the claims of the law of God. But Christ has
made a way of escape for us." "
"The law requires righteousness,—a righteous life, a perfect charac-
ter; and this man has not to give. He cannot meet the claims of God's
holy law. But Christ, coming to the earth as man, lived a holy life, and
developed a perfect character. These He offers as a free gift to all who
will receive them. His life stands for the life of men. Thus they have
remission of sins that are past, through the forbearance of God. More
than this, Christ imbues men with the attributes of God. He builds up
the human character after the similitude of the divine character, a goodly
fabric of spiritual strength and beauty. Thus the very righteousness of
the law is fulfilled in the believer in Christ. God can 'be just, and the
justifier of him which believeth in Jesus.' " Rom. 3:26."
"This robe [of Christ's righteousness] woven in the loom of heaven,
has in it not one thread of human devising. Christ in His humanity
wrought out a perfect character, and this character He offers to impart
to us. . . . When we submit ourselves to Christ, the heart is united
with His heart, the will is merged in His will, the mind becomes one
with His mind, the thoughts are brought into captivity to Him; we live
His life. This is what it means to be clothed with the garment of His
righteousness.. . .
"Righteousness is right-doing, and it is by their deeds that all will
be judged. Our characters are revealed by what we do. The works show
whether the faith is genuine." "
"The Lord's philosophy is the rule of the Christian's life. The
entire being should be imbued with the life-giving principles of heaven.
The busy nothings which consume the time of so many shrink into their
proper position before a healthy, sanctifying, Bible piety.
"The Bible, and the Bible alone, can produce this good result.
. . . The whole Bible is a revelation of the glory of God in Christ.
Received, believed, obeyed, it is the great instrumentality in the trans-
formation of character. And it is the only sure means of intellectual
culture. . . .
"The Scriptures are the great agency in the transformation of char-
acter. . . . If studied and obeyed, the Word of God works in the heart,
subduing every unholy attribute. . . . The truths of the word of God
meet man's great practical necessity—the conversion of the soul through
faith." 13
"Steps to Christ, p. 67.

11 The Desire of Ages, p. 762.
12 Ellen G. White, Christ's Object Lessons, pp. 311, 312.
11 Signs of the Times, Oct. 10, 1906, p. 3.
ITEM 6.—More complete statements of Ellen G. White on "Account-
ability for Light Received." Referred to on page 258.
"None will be condemned for not heeding light and knowledge that
they never had, and they could not obtain. But many refuse to obey the
truth that is presented to them by Christ's ambassadors, because they
wish to conform to the world's standard; and the truth that has reached
their understanding, the light that has shone in the soul, will condemn
them in the Judgment. In these last days we have the accumulated light
that has been shining through all the ages, and we shall be held corre-
spondingly responsible. The path of holiness is not on a level with the
world; it is a way cast up. If we walk in this way, if we run in the way
of the Lord's commandments, we shall find that the 'path of the just
is as the shining light, that shineth more and more unto the perfect
day.' 74
"Every soul to whom the Lord has granted light will be accountable
for the light, and will be expected to walk in the light according to the
degree of grace and truth given him. . . .
"But those who have not had the light which is now shining upon
the people of God concerning the Sabbath question, will not be
accountable for the light; for it has never been brought before them,
and they have died without condemnation.. . .
"VVe shall not be held accountable for the light that has not reached
our perception, but for that which we have resisted and refused."
"Our fathers are not accountable for the light they never received,
or for the messages of warning they never heard. . . .
"Special truths have been adapted to the conditions of the nations
as they have existed. The present truth, which is a test to the people of
this generation, was not a test to the people of generations far back. If
the light which now shines upon us in regard to the Sabbath of the
fourth commandment, had been given to the generations of the past,
God would have held them accountable for that light. We are account-
able only for the light that shines upon us."
"Men will not be judged for light they have never had. But those
who have kept Sunday, whose attention has been called to this error,
but who would not open their eyes to behold wondrous things out of
the law, will be judged according to the light that has come to them....
"It is not a lack of knowledge of spiritual light and understanding
that will separate any soul from the presence of God. These are not the
things that will decide his destiny. It is the truth, brought home to the
understanding, but rejected because of the cross it involves, that will
condemn the sinner in that day of final judgment.""
"Review and Herald, Nov. 25, 1884, p. 738.
'5 Ibid., April 25, 1893, p. 258.
"Ibid., July 13, 1897, p. 434.
"Ibid., Sept. 13, 1898, p. 581.
"Those who have been favored with great light and many opportu-
nities, but who have not accepted the light nor improved the oppor-
tunities, . . . will receive punishment in accordance with their sin." "
"Those who cling to old customs and hoary errors have lost sight of
the fact that light is ever increasing upon the path of all who follow
Christ; truth is constantly unfolding to the people of God. We must
be continually advancing if we are following our Leader. It is when
we walk in the light that shines upon us, obeying the truth that is open
to our understanding, that we receive greater light. We cannot be
excusable in accepting only the light which our fathers had one hundred
years ago. If our God-fearing fathers had seen what we see, and heard
what we hear, they would have accepted the light, and walked in it.
If we desire to imitate their faithfulness, we must receive the truths open
to us, as they received those presented to them; we must do as they would
have done, had they lived in our day." "
ITEM 7.—E. G. White statements on "How the Writings Came to Be."

"Since the warning and instruction given in testimony for indi-
vidual cases applied with equal force to many others who had not been
specially pointed out in this manner, it seemed to be my duty to publish
the personal testimonies for the benefit of the church."
"Through His Holy Spirit the voice of God has come to us con-
tinually in warning and instruction, to confirm the faith of the believers
in the spirit of prophecy. . . . Time and trial have not made void the
instruction given, but through years of suffering and self-sacrifice have
established the truth of the testimony given. The instruction that was
given in the early days of the message is to be held as safe instruction
to follow in these its closing days." zt
"Yet now when I send you a testimony of warning and reproof,
many of you declare it to be merely the opinion of Sister White. You
have thereby insulted the Spirit of God. You know how the Lord has
manifested Himself through the spirit of prophecy. Past, present, and
future have passed before me. I have been shown faces that I had never
seen, and years afterward I knew them when I saw them. I have been
aroused from my sleep with a vivid sense of subjects previously presented
to my mind; and I have written, at midnight, letters that have gone
across the continent and, arriving at a crisis, have saved great disaster
to the cause of God. This has been my work for many years. A power
has impelled me to reprove and rebuke wrongs that I had not thought
18 Ibid., April 1, 1902, p. 193.

19 Ellen G. White, Historical Sketches, p. 197.
zo Testimonies vol. 5, pp. 658, 659.
21 Review anti Herald, July 18, 1907, pp. 8, 9.
of. Is this work of the last thirty-six years from above or from be-
neath? . . .
"Weak and trembling, I arose at three o'clock in the morning to
write to you. God was speaking through clay. You might say that this
communication was only a letter. Yes, it was a letter, but prompted by
the Spirit of God, to bring before your minds things that had been
shown me. In these letters which I write, in the testimonies I bear, I am
presenting to you that which the Lord has presented to me. I do not
write one article in the paper expressing merely my own ideas. They
are what God has opened before me in vision—the precious rays of
light shining from the throne." 22
is true concerning the articles in our papers and in the many
volumes of my books. I have been instructed in accordance with the
Word in the precepts of the law of God. I have been instructed in
selecting from the lessons of Christ. Are not the positions taken in my
writings in harmony with the teachings of Jesus Christ?"
"The word of the Lord comes to us all who have not resisted His
Spirit by determining not to hear and obey. This voice is heard in
warnings, in counsels, in reproof. It is the Lord's message of light to
His people."
"I wish all to understand that my confidence in the light that God
has given stands firm, because I know that the Holy Spirit's power
magnified the truth and made it honorable, saying, 'This is the way;
walk ye in it.' In my books, the truth is stated, barricaded by a 'Thus
saith the Lord.' The Holy Spirit traced these truths upon my heart and
mind as indelibly as the law was traced by the finger of God upon the
tables of stone, which are now in the ark, to be brought forth in that
great day when sentence will be pronounced against every evil, seducing
science produced by the father of lies.
"Ministers and doctors may depart from the faith, as the Word
declares they will, and as the messages that God has given his servant
declare they will. Thus believers will be given evidence that the Word
of God, the warnings He has given, are being fulfilled right among us.
Some may make light of these messages, misinterpret them, and say
untruthful things, which lead other minds astray. Our only hope is
in the God of truth." 26
"I commit my ways to the Lord; for I am wholly dependent upon
His mercy and grace to aid me in glorifying His name with pen and
voice."'
"I am deeply concerned in regard to the disregard of warnings and
22 Testimonies, vol. 5, pp. 64-67.

21 Testimonies,vol. 5, p. 69.
26 E. G. White manuscript 172, 1899.
appeals that have been made by the Spirit of God through the humble
instrument." "
"What you have done is not against me, but against my Saviour, who
has given me my work to do." "
"I see that you regard my work and my mission as on a level with
your own work. . . . When I stand before the people I do not stand
in my own spirit. My words are not mine, but His who sent me, and
has given me a message to bear. . . .
"I have no explanation to make, no apologies to make. I have
spoken to you the words of the Lord; I stand before the people bearing
a testimony which is not premeditated, and which I do not manufac-
ture. . . .
"If God strengthens me as He did on the last Sabbath and every day
since then, I shall feel myself strengthened with a courageous and joyful
spirit; for I experience within me a divine power by which and through
which I can accomplish the work He has given me to do."
"The work that the Lord desires me and my workers to do is
outlined before me. This work does not consist alone in attending camp-
meetings and special council-meetings, but in getting together as fast
as possible the light given me by the Lord, that it may be given to the
people."
"Jesus Christ is the world's greatest Teacher. . . . He has made me
His messenger, to communicate great spiritual truths to many thousands.
With pen and voice I have been doing this for the past half century.
How greatly I desire so to present His instruction that many will be
led to Him. I never question His leading, and I know that I am sustained
by the One who bade His disciples go forth and proclaim the gospel
message, 'Teaching them all things whatsoever I have commanded
you.' . . .
"Since 1844 I have been engaged in public labor. I am always
strengthened by the Lord. I realize that a power from above is imparted
to me, giving me physical, mental, and spiritual efficiency. I have the full
assurance that Christ gives me His sustaining grace and the evidence
that He is the light of the world." 31
"For half a century I have been the Lord's messenger, and as long
as my life shall last I shall continue to bear the messages that God gives
me for His people. I take no glory to myself; in my youth the Lord
made me His messenger, to communicate to His people testimonies of
encouragement, warning, and reproof. For sixty years I have been in
communication with heavenly messengers, and I have been constantly

2, E. G. White letter 10, 1895.
29 E. G. White letter 18d, 1890.
39 E. G. White letter 164. 1901.
learning in reference to divine things, and in reference to the way in
which God is constantly working to bring souls from the error of their
ways to the light in God's light. . . .
"I know that the Lord has given me this work, and I have no excuse
to make for what I have done. In my experience I am constantly receiv-
ing evidence of the sustaining miracle-working power of God upon my
body and my soul, which I have dedicated to the Lord. I am not my
own; I have been bought with a price. And I have such assurance of
the Lord's working in my behalf that I must acknowledge His abundant
grace. . . . As long as He sustains me, I shall bear a decided testimony.
"Why should I complain? So many times has the Lord raised me
up from sickness, so wonderfully has He sustained me, that I can never
doubt. . . . He gives me freedom to speak His truth before large
numbers of people. Not only when I am standing before large congre-
gations is special help bestowed upon me; but when I am using my
pen, wonderful representations are given me of past, present, and
future." "
"Of mine own self I can do nothing. I feel that all credit must be
given to a higher Power whose will and word I am to carry out, in order
that, united with heavenly intelligences, I may have a clear perception
of spiritual and eternal things."
"Sabbath night, a week ago, after I had been prayerfully studying
over these things, I had a vision, in which I was speaking before a large
company, where many questions were asked concerning my work and
writings.
"I was directed by a messenger from heaven not to take the burden
of picking up and answering all the sayings and doubts that are being
put into many minds. 'Stand as the messenger of God anywhere, in
any place,' I was bidden, 'and bear the testimony I shall give you. Be
free. Bear the testimonies that the Lord has for you to bear in reproof,
in rebuke, in the work of encouraging and lifting up the soul; "teaching
them to observe all things whatsoever I have commanded you: and, lo,
I am with you al way, even unto the end of the world." ' " "
"0, I need the closest connection with my brethren, but I cannot
always follow their way. I pray the Lord that He will give me faith and
clear eyesight to keep the way of the Lord, to do justice and judgment.
My life has been spared by the mercy of God, to do a certain work:
I have pledged that life to Him, but the work is not always easy to per-
form. I have to take positions not in harmony with men whom I believe
to be God's workmen, and I see that I must do this in the future as in
the past. It hurts me more than I can tell."'
32 E. G. White letter 86. 1906.
"The greatest tirade may be made against me, but it will not change
in the least my mission or my work. We have had this to meet again and
again. The Lord gave me the message when I was only sixteen years
old, and I have been engaged in public labor ever since. Next November
I shall be seventy years old. The message the Lord has given me to bear
has been in a straight line from light to light, upward and onward from
truth to advanced truth.
"As for the claims that these brethren make, that their conscience
and the Holy Ghost has led them to take the position they have against
me and the truth, the Lord has given them no such commission. They
cannot do anything against the truth, but for the truth."
"I am again and again reminded that I am not to try to clear away
the confusion and contradiction of faith and feeling and unbelief that
is expressed. I am not to be depressed, but am to speak the words of the
Lord with authority, and then leave with Him all the consequences. I
am instructed by the Great Physician to speak the word that the Lord
gives me, whether men will hear or whether they will forbear. I am told
that I have nothing to do with the consequences, that God, even the
Lord Jehovah, will keep me in perfect peace if I will rest in His love
and do the work He has given me." "
"I shall try to arouse their slumbering senses by writing, but not
by speaking. The awful sense of my responsibility takes possession of
me. I do not desire to feel less keenly my obligation to the higher Power.
That Presence is ever with me, asserting supreme authority and taking
account of the service that I render or withhold." °°
"I cannot, at my own impulse, take up a work and launch out
into it. I have to be impressed by the Spirit of God. I cannot write
unless the Holy Spirit helps me. Sometimes I cannot write at all. Then
again I am aroused at eleven, twelve, and one o'clock; and I can write
as fast as my hand can move over the paper."
ITEM 8.—Quotations on "The Purpose of the Testimonies." Referred to

on page 261.
"The Testimonies are not to belittle the word of God, but to exalt
it and attract minds to it, that the beautiful simplicity of truth may
impress all." "
"The word of God is sufficient to enlighten the most beclouded
mind and may be understood by those who have any desire to understand
it. But notwithstanding all this, some who profess to make the word of

3° E. G. White letter 146, 1902.
4° Testimonies, vol. 2, p. 606. (See also vol. 5, p. 665.)
God their study are found living in direct opposition to its plainest
teachings. Then, to leave men and women without excuse, God gives
plain and pointed testimonies, bringing them back to the word that
they have neglected to follow." 41
word of God abounds in general principles for the formation
of correct habits of living, and the testimonies, general and personal,
have been calculated to call their attention more especially to these
principles." "
"As the end draws near and the work of giving the last warning
to the world extends, it becomes more important for those who accept
present truth to have a clear understanding of the nature and influence
of the Testimonies, which God in His providence has linked with the
work of the third angel's message from its very rise."
"They [repentant sinners] have only to follow His counsel and
do His will, to inherit eternal life." "
"The Lord reproves and corrects the people who profess to keep
His law. He points out their sins and lays open their iniquity because
He wishes to separate all sin and wickedness from them, that they may
perfect holiness in His fear. . . . God rebukes, reproves, and corrects
them, that they may be refined, sanctified, elevated, and finally exalted
to His own throne.""
"I have been looking over the Testimonies given for Sabbath-
keepers and I am astonished at the mercy of God and His care for His
people in giving them so many warnings, pointing out their dangers,
and presenting before them the exalted position which He would have
them occupy. . . .
"I have waited anxiously, hoping that God would put His Spirit
upon some and use them as instruments of righteousness to awaken
and set in order His church. . . . I ask: Wherein have those who profess
confidence in the Testimonies sought to live according to the light given
in them? Wherein have they regarded the warnings given? Wherein have
they heeded the instructions they have received?""
"Abundant light has been given to our people in these last days.
Whether or not my life is spared, my writings will constantly speak, and
their work will go forward as long as time shall last. My writings are
kept on file in the office, and even though I should not live, these words
that have been given to me by the Lord will still have life and will
speak to the people. . . .
"Are they [our people] heeding the messages of warning given
them? Is it our greatest concern to-day that our lives shall be refined and
41 Ibid., pp. 454, 455. (See also vol. 5 p. 663.)
42 Mid, vol. 4, p. 323. (See also vol. 5, pp. 663, 664.)
48 Ibid., vol. 5, p. 654.
44 Ibid., vol. 4, p. 15. (See also vol. 5 p. 661.)
45 Ibid., vol. 2 p. 453. (See also vol. 5, p. 662.)
45 Ibid., pp. 03, 484. (See also vol. 5, pp. 662, 663.)
purified, and that we shall reflect the similitude of the divine? This
must be the experience of all who join that company who are washed
and made white in the blood of the Lamb. They must be arrayed in the
righteousness of Christ. . . .
"Never have testimonies been more clearly brought before the
people than those that have recently been traced by my pen. God bids
me urge upon the attention of our people the importance of their study.
Let this work begin now. Then, whether I am permitted to labor or am
laid away to rest until Jesus comes, these messages are immortalized." "
ITEM 9.—E. G. White statements on "How to Read and Understand the

Testimonies." Referred to on page 261.
"Those who are indifferent to this light and instruction must not
expect to escape the snares which we have been plainly told will cause
the rejecters of light to stumble, and fall, and be snared, and taken." "
"Perilous times are before us. Everyone who has a knowledge of
the truth should awake and place himself, body, soul, and spirit, under
the discipline of God. The enemy is on our track. . . . We must follow
the directions given through the spirit of prophecy. We must love and
obey the truth for this time. This will save us from accepting strong
delusions. God has spoken to us through His word. He has spoken to
us through the testimonies to the church and through the books that
have helped to make plain our present duty and the position that we
should now occupy. The warnings that have been given, line upon line,
precept upon precept, should be heeded. If we disregard them, what
excuse can we offer?""
"These words were spoken to me: 'Your work is appointed you
of God. Many will not hear you, for they refuse to hear the Great
Teacher; many will not be corrected, for their ways are right in their
own eyes. Yet bear to them the reproofs and warnings I shall give you,
whether they will hear or forbear.'
"I bear you the testimony of the Lord. All will hear His voice who
are willing to be corrected; but those who have been deceived by the
enemy are not willing now to come to the light, lest their deeds shall
be reproved. Many of you cannot discern the work and presence of God.
You know not that it is He. The Lord is still gracious, willing to pardon
all who turn to Him with penitence and faith. . . .
"I have been shown that unbelief in the testimonies has been
steadily increasing as the people backslide from God. It is all through
our ranks, all over the field. . . .
"Neither the word of God nor the testimonies of His Spirit make
.7 The Writing and Sending Out of the Testimonies to the Church, pp. 13-16.
48 Review and Herald, July 18, 1907, p. 9.
4° Testimonies, vol. 8, p. 298.
any lasting impression upon them. Just according to the light, the
privileges, and opportunities which they have slighted will be their
condemnation." 5'
"So it is with many among our people who have drifted away from
the old landmarks and who have followed their own understanding.
What a great relief it would be to such could they quiet their conscience
with the belief that my work is not of God. But your unbelief will not
change the facts in the case. . . .
"If you seek to turn aside the counsel of God to suit yourselves, if
you lessen the confidence of God's people in the testimonies He has sent
them, you are rebelling against God as certainly as were Korah, Dathan,
and Abiram." "
"Let none entertain the thought that I regret or take back any
plain testimony I have borne to individuals or to the people. If I have
erred anywhere, it is in not rebuking sin more decidedly and firmly.
. . I do not expect that all will accept the reproof and reform their
lives, but I must discharge my duty all the same. I will walk in humility
before God, doing my work for time and for eternity." 52
who are reproved by the Spirit of God should not rise up
against the humble instrument. It is God, and not an erring mortal,
who has spoken to save them from ruin."'
ITEM 10.—Quotations to accompany statements on "The Wrong Use of

the Testimonies." Referred to on page 263.
(1) 1855. "Some have taken an injudicious course; when they have
talked their faith to unbelievers, and the proof has been asked for, they
have read a vision, instead of going to the Bible for proof./I saw that
this course was inconsistent, and prejudiced unbelievers against the
truth. The visions can have no weight with those who have never seen
them and know nothing of their spirit. They should not be referred to
in such cases."
"You who have been educating yourselves and others in a spirit
of criticism and accusing, remember that you are imitating the example
of Satan. When it suits your purpose, you treat the Testimonies as if
you believed them, quoting from them to strengthen any statement
you wish to have prevail. But how is it when light is given to correct
your errors? Do you then accept the light? When the Testimonies speak
contrary to your ideas, you treat them very lightly.
"It does not become any one to drop a word of doubt here and
there that shall work like poison in other minds, shaking their con-
Ibid., vol. 5, pp. 74-76.
51 Ibid., p. 66.
,2 Ibid., pp. 19, 20. (See also vol. 5 p. 677.)
53 Ibid., vol. 3, p. 257. (See also vol. 5, p. 682.)
ca Ibid., vol. 1, pp. 119, 120.
fidence in the messages which God has given, which have aided in
laying the foundation of this work, and have attended it to the present
day, in reproofs, warnings, corrections, and encouragements. To all
who have stood in the way of the Testimonies, I would say, God has
given a message to his people, and his voice will be heard, whether you
hear or forbear. Your opposition has not injured me; but you must give
an account to the God of heaven, who has sent these warnings and
instructions to keep his people in the right way. You will have to answer
to him for your blindness, for being a stumbling-block in the way of
sinners.
"'To the law and to the testimony; if they speak not according to
this word, it is because there is no light in them.' Even the work of the
Holy Spirit upon the heart is to be tested by the word of God. The
Spirit which inspired the Scriptures, always leads to the Scriptures." "
"The Testimonies can have no weight with those who know
nothing of their spirit. They should not be referred to in such cases." "
(2) 1862. "In the last vision given at Battle Creek I was shown that
an unwise course was taken at in regard to the visions at the
time of the organization of the church there. There were some in
who were God's children, and yet doubted the visions. Others had no
opposition, yet dared not take a decided stand in regard to them. Some
were skeptical, and they had sufficient cause to make them so. The
false visions and fanatical exercises, and the wretched fruits following,
had an influence upon the cause in Wisconsin to make minds jealous of
everything bearing the name of visions. All these things should have
been taken into consideration, and wisdom exercised. There should be
no trial or labor with those who have never seen the individual having
visions, and who have had no personal knowledge of the influence of
the visions. Such should not be deprived of the benefits and privileges
of the church, if their Christian course is otherwise correct, and they
have formed a good Christian character.
"Some, I was shown, could receive the published visions, judging of
the tree by its fruits. Others are like doubting Thomas; they cannot
believe the published Testimonies, nor receive evidence through the
testimony of others; but must see and have the evidence for themselves.
Such must not be set aside, but long patience and brotherly love should
be exercised toward them until they find their position and become
established for or against. If they fight against the visions, of which
they have no knowledge; if they carry their opposition so far as to oppose
that in which they have had no experience, and feel annoyed when those
who believe that the visions are of God speak of them in meeting, and
comfort themselves with the instruction given through vision, the church
5, Ellen G. White in General Conference Bulletin, April 13, 1891, p. 257.

se Testimonies, vol. 5, p. 669.
may know that they are not right. God's people should not cringe and
yield, and give up their liberty to such disaffected ones. God has
placed the gifts in the church that the church may be benefited by
them; and when professed believers in the truth oppose these gifts, and
fight against the visions, souls are in danger through their influence,
and it is time then to labor with them, that the weak may not be led
astray by their influence."
(3) 1863. "I have been shown that some, especially in Iowa, make
the visions a rule by which to measure and have taken a course which
my husband and myself have never pursued. Some are unacquainted
with me and my labors, and they are very skeptical of anything bearing
the name of visions. This is all natural, and can be overcome only by
experience. If persons are not settled in regard to the visions, they
should not be crowded off. The course to pursue with such may be
found in Testimony No. 8 [Volume 1], pp. 328, 329, which I hope will
be read by all. Ministers should have compassion of some, making a
difference; others save with fear, pulling them out of the fire. God's
ministers should have wisdom to give to everyone his portion of meat
and to make that difference with different persons which their cases
require. The course pursued with some in Iowa who are unacquainted
with me has not been careful and consistent. Those who were, com-
paratively, strangers to the visions have been dealt with in the same
manner as those who have had much light and experience in the
visions. Some have been required to endorse the visions when they
could not conscientiously do so, and in this way some honest souls have
been driven to take positions against the visions and against the body
which they never would have taken had their cases been managed with
discretion and mercy.
"Some of our brethren have had long experience in the truth and
have for years been acquainted with me and with the influence of the
visions. They have tested the truthfulness of these testimonies and
asserted their belief in them. They have felt the powerful influence of
the Spirit of God resting upon them to witness to the truthfulness of
the visions. If such, when reproved through vision, rise up against them,
and work secretly to injure our influence, they should be faithfully
dealt with, for their influence is endangering those who lack experi-
ence."
(4) 1863. "Some of our ministers feel but little disposition to take
upon them the burden of the work of God and labor with that disin-
terested benevolence which characterized the life of our divine Lord.
The churches, as a general rule, are farther advanced than some of the
ministers. They have had faith in the testimonies which God has been
57 Ibid., vol. 1, pp. 327-329.

58 Ibid., pp. 382, 383.
pleased to give, and have acted upon them, while some of the preachers
are far behind. They profess to believe the testimony borne, and some
do harm by making them an iron rule for those who have had no
experience in reference to them, but they fail to carry them out them-
selves. They have had repeated testimonies which they have utterly
disregarded. The course of such is not consistent."
(5) 1857. "I saw that many have taken advantage of what God
has shown in regard to the sins and wrongs of others. They have taken
the extreme meaning of what has been shown in vision, and then have
pressed it until it has had a tendency to weaken the faith of many in
what God has shown, and also to discourage and dishearten the church.
With tender compassion should brother deal with brother. Delicately
should he deal with feelings. It is the nicest and most important work
that ever yet was done to touch the wrongs of another. With the deepest
humility should a brother do this, considering his own weakness, lest
he also should be tempted."'
(6) 1911. "Many from among our own people are writing to mc,
asking with earnest determination the privilege of using my writings
to dive foli-e'to certain subjects which they wish to present to the people
in such a way as to leave a deep impression upon them. . . .
" 'In taking account -OT'ich an enterprise, there are many things
that must come into consideration; for in using the testimonies to
bolster up some subject
_. which may impress the mind of_the author, the
extracts may give a different impression than that which they would
were they read in their original connection.' " "
ITEM 11.—Uriah Smith's attitude toward the writings of E. G. White.

"They lead us to Christ. Like the Bible, they set Him forth as
the only hope and only Saviour of mankind. They portray before us
in living characters, His holy life and His godly example, and with
irresistible appeals, they urge us to follow in His steps.
"They lead us to the Bible. They set forth that book, as the
inspired and unalterable word of God. They exhort us to take that
word as the man of our counsel, and the rule of our faith and practice.
And with a compelling power, they entreat us to study long and dili-
gently its pages, and become familiar with its teaching, for it is to judge
us in the last day.
"They have brought comfort and consolation to many hearts.
They have strengthened the weak, encouraged the feeble, raised up the
10 Ibid., p. 369.
p. 166.
66 Ellen G. White in The Writing and Sending Out of the Testimonies to the Church,
p.
despondent. They have brought order out of confusion, made crooked
places straight, and thrown light on what was dark and obscure. And
no person with an unprejudiced mind, can read their stirring appeals
for a pure and lofty morality, their exaltation of God and the Saviour,
their denunciations of every evil, and their exhortations to everything
that is holy and of good report, without being compelled to say, 'These
are not the words of him that hath a devil.'
"Negatively, they have never been known to counsel evil or devise
wickedness. No instance can be found in which they have lowered
the standard of morality. No one of their adherents has ever been led
by them into paths of transgression and sin. They do not lead men to
serve God less faithfully or to love him less fervently. They do not lead
to any of the works of the flesh, nor make less devoted and faithful
Christians of those who believe them. In not a single instance can any
of the charges here mentioned, be sustained against them; and concern-
ing them we may emphatically ask the question which Pilate put to
the Jews in reference to the Saviour, 'Why, what evil hath he done?' "'
ITEM 12.—E. G. White statements on which my personal attitude toward

her life and work are based. Referred to on page 271.
"Our happiness comes not from what is around us, but from what
is within us; not from what we have, but from what we are." "
"The surrender of all our powers to God greatly simplifies the
problem of life. It weakens and cuts short a thousand struggles with
the passions of the natural heart. Religion is as a golden cord that
binds the souls of both youth and aged to Christ. Through it the willing
and obedient are brought safely through dark and intricate paths to
the city of God."'
"The Christian's life is not a modification or improvement of the
old, but a transformation of nature. There is a death to self and sin,
and a new life altogether. This change can be brought about only by
the effectual working of the Holy Spirit." aG
"From eternal ages it was God's purpose that every created being,
from the bright and holy seraph to man, should be a temple for the
indwelling of the Creator. Because of sin, humanity ceased to be a
temple for God. Darkened and defiled by evil, the heart of man no
longer revealed the glory of the divine One. But by the incarnation of
the Son of God, the purpose of Heaven is fulfilled. God dwells in
humanity, and through saving grace the heart of man becomes again
His temple. . . . In cleansing the temple from the world's buyers and
02 Review and Herald, June 12, 1866, p. 9.

The Youth's Instructor, Jan. 23, 1902, p. 26,
6 Ibid., Feb. 2, 1893, p. 33.
0., The Desire of Ages, p. 172.
sellers, Jesus announced His mission to cleanse the heart from the
defilement of sin,—from the earthly desires, the selfish lusts, the evil
habits, that corrupt the soul. . . . No man can of himself cast out
the evil throng that have taken possession of the heart. Only Christ can
cleanse the soul temple. But He will not force an entrance." "
"The grace of Christ is to control the temper and the voice. Its
working will be seen in politeness and tender regard shown by brother
for brother, in kind, encouraging words. An angel-presence is in the
home. The life breathes a sweet perfume, which ascends to God as
holy incense. Love is manifested in kindness, gentleness, forbearance,
and long-suffering.
"The countenance is changed. Christ abiding in the heart shines
out in the faces of those who love Him and keep His commandments.
Truth is written there. The sweet peace of heaven is revealed. There
is expressed a habitual gentleness, a more than human love.
"The leaven of truth works a change in the whole man, making
the coarse refined, the rough gentle, the selfish generous. By it the
impure are cleansed, washed in the blood of the Lamb. Through its
life-giving power it brings all there is of mind and soul and strength
into harmony with the divine life. Man with his human nature becomes
a partaker of divinity. Christ is honored in excellence and perfection of
character. As these changes are effected, angels break forth in rapturous
song, and God and Christ rejoice over souls fashioned after the divine
similitude." "
ITEM 13.—E. G. White statements which aptly describe your experience

and mine. Referred to on page 272.
"If the people who now profess to be God's peculiar treasure would
obey His requirements, as specified in His word, special testimonies
would not be given to awaken them to their duty and impress upon
them their sinfulness and their fearful danger in neglecting to obey the
word of God. Consciences have been blunted because light has been set
aside, neglected, and despised."
"I was shown that many had so little spirituality that they did
not understand the value of the Testimonies or their real object. They
talked flippantly of the Testimonies given by God for the benefit of His
people, and passed judgment upon them, giving their opinion and
criticizing this and that, when they would better have placed their
hands upon their lips, and prostrated themselves in the dust; for they
00Ibid., p. 161.
'Christ's Object Lessons, p. 102.
6
" Testimonies, vol. 2, p. 607. (See also VOL 5, p. 667.)
6
could not appreciate the spirit of the Testimonies, because they knew
so little of the Spirit of God." "
"If you lose confidence in the testimonies you will drift away from
Bible truth. . . . As you now hold the testimonies, should one be given
crossing your track, correcting your errors, would you feel at perfect
liberty to accept or reject any part or the whole? That which you will
be least inclined to receive is the very part most needed." "
"My brethren, beware of the evil heart of unbelief. The word of
God is plain and close in its restrictions; it interferes with your selfish
indulgence; therefore you do not obey it. The testimonies of His Spirit
call your attention to the Scriptures, point out your defects of character,
and rebuke your sins; therefore you do not heed them. And to justify
your carnal, ease-loving course you begin to doubt whether the testi-
monies are from God. If you would obey their teachings you would be
assured of their divine origin. Remember, your unbelief does not affect
their truthfulness. If they are from God they will stand." 71
"I have been shown that unbelief in the testimonies of warning,
encouragement, and reproof is shutting away the light from God's
people. Unbelief is closing their eyes so that they are ignorant of their
true condition." 72
"The question to be settled with them is: Shall I deny myself and
receive as of God the Testimonies which reprove my sins, or shall I
reject the Testimonies because they reprove my sins?" 7'
is a lack of moral courage—a will, strengthened and controlled
by the Spirit of God, to renounce hurtful habits." P4
has ability to suggest doubts and to devise objections to
the pointed testimony that God sends, and many think it a virtue, a
mark of intelligence in them, to be unbelieving and to question and
quibble. Those who desire to doubt will have plenty of room. God
does not propose to remove all occasion for unbelief." 7'
gives sufficient evidence for the candid mind to believe; but he
who turns from the weight of evidence because there are a few things
which he cannot make plain to his finite understanding will be left in
the cold, chilling atmosphere of unbelief and questioning doubts, and
will make shipwreck of faith." "
"Many now despise the faithful reproof given of God in testimony.
. . . But opposition to God's threatenings will not hinder their execu-
tion." "
62 Ibid., vol. 5, pp. 672, 673.

70 Ibid., p. 98. (See also p. 674.)
77 Ibid., p. 234. (See also p. 674.)
72 Ibid. vol. 4, p 32. (See also vol. 5, p. 675.)
74 Ibid ., p. 32. (See also vol. 5, p. 675.)
76 Ibid., vol. 4, pp. 232, 233. (See also vol. 5, pp. 675, 676.)
77 Ibid., p. 80. (See also vol. 5, p. 678.)
"God has set me as a reprover of His people; and just so surely
as He has laid upon me the heavy burden, He will make those to whom
this message is given responsible for the manner in which they treat it.
God will not be trifled with, and those who despise His work will receive
according to their deeds. I have not chosen this unpleasant labor for
myself." "
"Many are going directly contrary to the light which God has
given to His people, because they do not read the books which contain
the light and knowledge in cautions, reproofs, and warnings. . . . An
account must be rendered to Him for every ray of light He has let
shine upon our pathway, whether it has been improved to our advance-
ment in divine things or rejected because it was more agreeable to
follow inclinations." '°
"What reserve power has the Lord with which to reach those who
have cast aside His warnings and reproofs, and have accredited the
testimonies of the Spirit of God to no higher source than human wisdom?
In the Judgment, what can you who have done this, offer to God as an
excuse for turning from the evidences He has given you that God was
in the work." "
s8 Ibid., pp. 231, 232. (See also vol. 5, p. 679.)

79 Ibid., p. 391. (See also vol. 5, p. 681.)
The Gospel in Type and Antitype
By
W. G. C. MURDOCH
The Gospel in Type and Antitype
The subject of these three studies is the gospel in type and

antitype. A moment's reflection on this topic suggests that it is
broad and very comprehensive. It embraces not only the Old
Testament but also the New. It embraces the time from man's
fall in the Garden of Eden to the time when he will have his
dominion fully restored in the earth made new.
Although the sanctuary service was specially designed to
teach the plan of salvation, it is well to remember that long
before Moses was commanded to build the tabernacle after
the pattern shown him in the mount, the Lord had given to
sinful man many lessons portraying the sacrifice of Christ.
Also for many centuries after the wilderness wanderings of
Israel, God continued through His servants the prophets to
present to His people the gospel in type. By the casual reader
of the Old Testament many of these are not discerned, but
to him whose eyes have been anointed with the spiritual
eyesalve, these great gems of truth shine with dazzling bril-
liance. As the myriads of stars in the heavens come into our
view through the aid of the giant telescope, so the reader of
God's Book is aided in his study by the Holy Spirit and by
the writings of the Spirit of prophecy.
It is our sincere desire that as we study again these Old
Testament types we may be led to a deeper understanding
of God's love for sinful man, and that we may comprehend
more fully what it meant for Christ to die for us.
301
Glimpses of the Gospel From Adam to Moses
Like a thread of gold woven through a dark fabric, the gospel

story runs through the history of mankind as related in the
Sacred Scriptures. Our God is a God of love. The whole his-
tory of the conflict between good and evil is a demonstration
of His unchanging love.
The plan of salvation was laid before the creation of the
earth, for Christ was "the Lamb slain from the foundation
of the world"; yet had man not sinned, this plan might never
have been revealed. At the fall of man sorrow filled all
heaven. It was now time that the secret plan of God the
Father and Christ His Son, which had been hidden through
times eternal, should be revealed. The messenger of God
gives this description:
"The news of man's fall s read through heaven. Every harp was
hushed. The angels cast their rowns;from their heads in sorrow. All
heaven was in aitation. A counsel was held to decide what must be
done with the guilty pair. The angels feared that they would put forth
the hand, and eat of the tree of life, and be immortal sinners. But God
said that He would drive the transgressors from the garden. Angels
were commissioned immediately to guard the way of the tree of life. . . .
"I saw the lovely Jesus, and beheld an expression of sympathy and
sorrow upon His countenance. Soon I saw Him approach the exceeding
bright light which enshrouded the Father. . . . The anxiety of the
angels seemed to be intense while Jesus was communing with His
Father. Three times He was shut in by the glorious light about the
Father, and the third time He came from the Father, His person could
be seen. His countenance was calm, free from all perplexity and trouble,
302
and shone with benevolence and loveliness, such as words cannot ex-
press. He then made known to the angelic host that 4iya.ypfsape
had been made for lost man. . . . That through the merits of His
blood, and obedience to the law of God, they [human beings] could
have the favor of God, and be brought into the beautiful garden, and
eat of the fruit of the tree of life."'
This is the gospel—the good news of God's plan to re-
deem man. This is the theme on which we wish to dwell.
"The central theme of the Bible, the theme about which every
other in the whole book clusters, is the redemption plan, the restoration
in the human soul of the image of God. From the first intimation of hope
in the sentence pronounced in Eden to that last glorious promise of the
Revelation, 'They shall see his face; and his name shall be in their fore-
heads,' the burden of every book and every passage of the Bible is the
unfolding of this wondrous theme,—man's uplifting,—the power of
God, 'which giveth us the victory through our Lord Jesus Christ.'
"He who grasps this thought has before him an infinite field for
study. He has the key that will unlock to him the whole treasurehouse
of God's word."
The topic assigned for my three studies is "The Gospel in
Type and Antitype." Today we shall consider "Glimpses of
the Gospel From Adam to Moses."
The first intimation given to man of the plan of salvation
was contained in the sentence pronounced upon the serpent
in the garden. That first evening, after Adam and Eve, had
transgressed God's law, as it drew near the time for their
accustomed communion with their Maker, their hearts were
filled with fear and shame and they sought to hide them-
selves. In pathetic tones we hear the Lord calling to Adam,
"Where art thou?" (Gen. 3:9.) We have here brought tb
view, sinful man fleeing from a sinless God. We also have a
picture of a Saviour calling after the lost sinner who is hiding
from Him. The Lord does not come to Adam in despair, but
He brings with Him the precious promise that the seed of the
woman would eventually conquer and destroy the serpent.
(Verse 15.) This was the first glimpse of the gospel given to
Adam and Eve.
1 Ellen G. White, Spiritual Gifts, vol. 1, pp. 21-23.
2 Ellen G. White, Education, pp. 125, 126.
Prior to their sin, a garment of light had encircled them,
but now this robe had been taken away and they sought to
clothe themselves with garments of their own devising. They
made themselves aprons of fig leaves by the work of their
own hands, but like the filthy rags of our own righteousness
these were not sufficient to cover their guilt. In the skins with
which God covered them may be seen a type of that garment
which is "woven in the loom of heaven," a garment in which
there is not one thread of human devising, the spotless robe
of Christ's righteousness. It is interesting to note that the
Hebrew word mm (Kethoneth) used for the coat provided
by God is better translated "tunic" or "long coat," in contra-
distinction to the aprons they themselves had made. Only
Christ's robe can cover the guilty sinner.
After Adam was driven from the Garden of Eden, God
instructed him to offer sacrifices in order that the great plan
of redemption might be kept vividly before the sinner. This
was the beginning of the system of sacrifices.
"The sacrificial offerings were ordained by God to be to man a
perpetual reminder and a penitential acknowledgment of his sin, and
a confession of his faith in the promised Redeemer. They were intended
to impress upon the fallen race the solemn truth that it was sin that
caused death. To Adam, the offering of the first sacrifice was a most
painful ceremony. His hand must be raised to take life, which only God
could give. It was the first time he had ever witnessed death, and he
knew that had he been obedient to God, there would have been no
death of man or beast. As he slew the innocent victim, he trembled at
the thought that his sin must shed the blood of the spotless Lamb of
God."
This glimpse of the gospel was like a star of hope illumi-
nating the dark and terrible future and relieving it of its utter
desolation.
Before his fall Adam had been able to commune directly
with his Maker, but because of his sin this privilege was no
longer his. However, the fact that God would communicate
with him through Christ and the angels helped him to under-
3 Ellen G. White, Patriarchs and Prophets, p. 68.

stand that the sacrifice of Christ would span the abyss and
bring back to him the blessings of heaven.
In the experience of Cain and Abel is to be found another
instance of God's plan to reveal to man the meaning of the
gospel. Cain came before the Lord in a spirit of unbelief.
He felt no need of repentance and trusted in his own merits.
His offering was the result of his own effort, and he presented
it as a favor to God through which he expected divine
approval. His offering was rejected. Abel by faith grasped
the great plan of salvation and recognized that without the
shedding of blood there could be no forgiveness of sin. He
brought of the firstlings of his flock, and God looked upon
his offering and was well pleased.
All through the sinful antediluvian age the offering of
sacrifices kept the light of the cross burning brightly in the
hearts of the faithful few. The record of Enoch before his
translation was, "He had this testimony, that he pleased
God." Heb. 11:5. To encourage the believers in that early
age, God took Enoch from the earth without his seeing death.
This gave hope and comfort to the faithful that the promise
of a Redeemer would be fulfilled.
When men saw what God had done for Enoch they recog-
nized that life and immortality had already been brought to
light by the gospel. The good news of deliverance from sin
and death now became a reality to that generation. Even
while dwelling among a sinful people, and in a most corrupt
age, Enoch stood out as a man to whom God gave power to
live a holy life. That power was given to Enoch in the same
way that it is given to us today, through the blood of the
Lamb. Enoch's life gave the lie to the serpent's taunt that
it was impossible to obey God's law. His life of "holiness,
without which no man shall see the Lord," is a type of that
holiness which all must reach if they are to be redeemed from
among men.
Enoch's son, Methuselah, was a living witness to the long-
suffering of a merciful God. So wicked was the generation in
which he lived "that every imagination of the thoughts of
20
his [man's] heart was only evil continually." "The earth also
was corrupt before God, and the earth was filled with vio-
lence." Gen. 6:5, 11.
Methuselah assisted Noah in building the ark. Both these
righteous men manifested faith in God and recognized that
safety was found only in the path of obedience.
The name Methuselah is a compound from two words
meaning "dead" and "sent." It has been suggested that his
very name was a living testimony to the world before the
Flood that God suffers long with sinners. When, however,
this aged patriarch should die, then the Flood would come.
The Lord kept him alive for 969 years, waiting for men to
repent and heed the message of warning. Very soon after
the death of Methuselah, God's mercy ceased to plead with
guilty sinners.
When the massive door of the ark was closed, Noah and
his family were shut in, and those who had refused to accept
the provision made for their safety were shut out.
"So when Christ shall cease His intercession for guilty men, before
His coming in the clouds of heaven, the door of mercy will be shut.
Then divine grace will no longer restrain the wicked, and Satan will
have full control of those who have rejected mercy. They will endeavor
to destroy God's people; but as Noah was shut into the ark, so the
righteous will be shielded by divine power. 4
The wicked destroyed by the Flood in Noah's day were
a type of the final destruction of sinners in the last day. The
apostle Peter states, "The world that then was, being over-
flowed with water, perished. But the heavens and the earth,
which are now, by the same word are kept in store, reserved
unto fire against the day of judgment and perdition of un-
godly men." 2 Peter 3:6, 7.
After the floodwaters had abated and Noah had come out
of the ark, his first act was that of building an altar to the
Lord and placing an offering thereon. He recognized that the
work of primary importance was to show his gratitude to the
One who had preserved him. So he offered a sacrifice from
4 Ibid., p. 98.
every kind of clean beast and fowl. These sacrifices not only
showed his gratitude to God but also revealed that by faith
he looked forward to the greater sacrifice that Heaven would
make on behalf of this world. This act of worship on Noah's
part was well pleasing to God, who promised Noah that He
would not again curse the ground for man's sake, that seed-
time or harvest would not fail as long as the earth remained.
(Gen. 8:20-22.) He also set his bow in the clouds as a sign that
He would never forget His covenant with man. Is there any
more beautiful type of God's love than the rainbow in the
clouds? Surely it is a token of God's mercy to the penitent
sinner.
Although at times it appeared as if Satan had gained full
control of this world, yet there have always been in all ages
some who have kept God's law and looked with faith to the
coming Redeemer. In the midst of idolatry Abraham pre-
served the worship of the true God. In his journeys, wherever
he pitched his tent, close by he set up an altar and kept con-
tinually before his household the morning and evening
sacrifice.
Whereas our first father, Adam, failed to obey God's
command, Abraham did not stop to question God's dealings;
he immediately rendered faithful obedience. God led him
step by step and gave him test after test until He brought
him to make the greatest decision and to pay the heaviest
price in sacrifice that was ever asked of any human being.
The Lord gave him a command to take his son Isaac, whom
he loved, and offer him as a sacrifice. Isaac, the child of
promise, the son of faith, the one through whom his seed
was to become as countless as the sands of the sea, more than
that, the one through whom the promised Seed was to come
—how could he do it! Did God really mean what He said?
Only the heart of God knew the terrible test through which
Abraham was passing.
For three days Abraham and Isaac journeyed to Mount
Moriah, where the sacrifice was to take place. Likewise
for three days God the Father had to suffer the terrible agony
of seeing His only Son lying in the tomb. How the words of
Isaac must have pierced his father's heart: "Behold the fire
and the wood: but where is the lamb for a burnt offering?"
Gen. 22:7. Abraham's faith did not waver; he obeyed the
divine command, "accounting that God was able to raise
him [Isaac] up, even from the dead." Heb. 11:19. His only
answer to the lad was, "My son, God will provide himself a
lamb for a burnt offering." Gen. 22:8. The Lord saw that
Abraham was not going to withhold his son, his greatest
treasure, so He provided a substitute for him. In this substi-
tute Abraham saw by faith the death of Christ, and entered
into God's great sacrifice in allowing His Son to die. The
cross of Calvary became very real to Abraham. Through this
act of obedience even the angels entered into the gospel plan
more fully and understood it more clearly.
"Through type and promise, God 'preached before the gospel unto
Abraham.' And the patriarch's faith was fixed upon the Redeemer to
come. . . . The ram offered in the place of Isaac represented the Son
of God, who was to be sacrificed in our stead. . . .
"It was to impress Abraham's mind with the reality of the gospel,
as well as to test his faith, that God commanded him to slay his son. . . .
"It had been difficult even for the angels to grasp the mystery of
redemption,—to comprehend that the Commander of heaven, the Son
of God, must die for guilty man. When the command was given to
Abraham to offer up his son, the interest of all heavenly beings was
enlisted. With intense earnestness they watched each step in the ful-
fillment of this command. When to Isaac's question, 'Where is the lamb
for a burnt offering?' Abraham made answer, 'God will provide him-
self a lamb'; and when the father's hand was stayed as he was about
to slay his son, and the ram which God had provided was offered in
the place of Isaac,—then light was shed upon the mystery of redemp-
tion, and even the angels understood more clearly the wonderful pro-
vision that God had made for man's salvation."
God indeed provided the lamb. It was not so much the
one caught in the thicket that brought joy to Abraham. This
was but a type of the Lamb of God, whom he saw by faith,
and this view he received of the Saviour caused his heart to
5 Ibid., pp. 154, 155.

rejoice and be glad. (John 8:56.) We can almost hear him
join in the paean of praise:
"Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing. And
every creature which is in heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are in them, heard I
saying, Blessing, and honour, and glory, and power, be unto him that
sitteth upon the throne, and unto the Lamb for ever and ever." Rev.
5:12, 13.
Another glimpse of this restoration of communication
between earth and heaven was given to the lonely fugitive
Jacob. In his dream Jacob saw a ladder stretching from earth
to heaven, and the angels of God ascending and descending
upon it. (Gen. 28:12.) That ladder is Christ. As Son of God
He is omnipotent in heaven; as Son of man He stoops low
to touch earth's sorrows. He has bridged the gulf that sin
has made between heaven and earth.
Many of the experiences through which Joseph passed are
illustrative of the life of Christ. Joseph was sold by his own
brethren; Christ was betrayed by one of His own disciples.
Through his pure and holy life in a land of exile, Joseph
became the savior of his people. So Christ came from His
home in heaven and lived a sinless life in this land of the
enemy, that He might be our Saviour and Redeemer. He
freely forgives all who have done Him wrong.
The many years that elapsed between the death of Joseph
and the birth of Moses were dark for God's chosen people.
The light of the gospel was burning low, and at times it
looked as though it were almost extinguished. The Sabbath
day, the memorial of God's creative power, had lost much of
its spiritual significance, and the faith of Israel failed to grasp
the offering of sacrifices as types of Christ who was to be their
substitute. The first book of the Bible closes with the pathetic
words "a coffin in Egypt." The book that began so gloriously
with sinless man in a fragrant garden, with everything to
delight the eye and please the sense, now ends in gloom and
despair, with God's chosen people in a land of darkness and
slavery, and Joseph, he who had saved them from death, lying
in a coffin.
The book of Exodus opens with the children of Israel in
hopeless bondage and with no power to extricate themselves,
but God does not leave them there. He says, "I have surely
seen the affliction of my people which are in Egypt, and have
heard their cry by reason of their taskmasters; for I know
their sorrows; and I am come down to deliver them out of
the hand of the Egyptians, and to bring them up out of that
land unto a good land." Ex. 3:7, 8.
Moses, the deliverer from Egyptian bondage, was a type
of Christ, the One who would lead His people from the
bondage of sin to the glorious freedom of the heavenly
Canaan. In prophetic vision he declared, "The Lord thy God
will raise up unto thee a Prophet from the midst of thee, of
thy brethren, like unto me; unto him ye shall hearken."
Deut. 18:15. Moses was born at a dark time in the history of
God's people. The record says, "And the Egyptians made
the children of Israel to serve with rigour: and they made
their lives bitter with hard bondage." Ex. 1:13, 14.
The Israelites, however, continued to increase in numbers,
so the enemy devised another plan to destroy them. The king
issued a decree that every male child as soon as he was born
should be cast into the river. A similar command to kill all
the male children was given when Christ was born in Beth-
lehem. Both of these devices of the enemy, however, came
to nought. When Moses was placed upon the river God had
a plan prepared to save him. He raised up Pharaoh's daughter
to assist the child Moses to obtain that preparation he would
need for the task of delivering Israel.
Like Christ, he was under the influence of his godly
mother until he was about twelve years old. At this time a
great change took place in the life of Moses. He entered the
palace of Pharaoh and began his civil and military training.
One recalls that when Jesus of Nazareth reached this age and
visited the 'Temple at Jerusalem, His life's mission began to
open up before Him. During his training in Egypt, Moses
reasoned with the religious teachers of that land, explaining
to them the folly of their worship, and none of these so-called
wise men could gainsay his words. As in the case of Jesus
before the doctors of the law, "all that heard him were
astonished at his understanding and answers." Luke 2:47.
The time came when Moses must make the great decision
of his life. Would he leave the luxury of the lordly palace to
lead a despised nation of slaves? The riches of Egypt meant
something in those days. The tombs of the Pharaohs that have
been discovered have contained fabulous sums of wealth.
Like Christ, though Moses could have been rich, for the sake
of his people he became poor. He left Egypt, with all its
riches, and received a period of training as a shepherd in
the solitude of the desert. Here he developed patience, meek-
ness, and faith in God's power to save. At last the call came
for him to go to his people and tell them of God's plan to
deliver them. Like Christ, "he came to his own, and his own
received him not." The Israelites would not listen to him.
The record declares, "They hearkened not unto Moses for
anguish of spirit, and for cruel bondage." Ex. 6:9.
As Moses miraculously revealed to them that he had been
called of God to lead them out of Egypt and as they witnessed
the plagues, they consented to follow him. Before the final
judgment was meted out to the Egyptians on that last fatal
night, the Lord taught the children of Israel a great lesson.
He presented to each family the plan whereby they would be
spared the loss of their first-born when at midnight the
destroying angel would pass through the land. They had to
slay a lamb or kid and sprinkle the blood upon the doorposts
of the house, so that when the angel saw the blood he would
"pass over" that home. They were commanded to eat the
roasted flesh of the animal with bitter herbs and unleavened
bread. Their loins had to be girded, their shoes on their feet,
and their staff in their hand, indicative of their preparation
for the journey ahead. Thus was instituted the Passover feast,
which they celebrated from year to year as a reminder of their
deliverance from Egypt. It had, however, much greater signifi-
cance in that it was a type of the Lamb of God, whose blood,
applied to the soul of the sinner, will save him from eternal
destruction.
The hyssop employed to sprinkle the blood is symbolic
of the purification of the heart from the defilement of sin.
David, after his great sin, desired this cleansing experience
and entreated the Lord, "Purge me with hyssop, and I shall
be clean: wash me, and I shall be whiter than snow." Ps. 51:7.
The bitter herbs reminded the Israelites of their bitter ex-
periences of a past life of slavery, and the unleavened bread
was symbolic of a new beginning, a new life without sin.
Now they were a free people and had left behind them
Pharaoh and the Egyptian taskmasters. Satan, however, does
not let his captives go without making every effort to keep
them. Even after all the plagues and the death of the first-
born, Pharaoh marshaled his army and pursued after the
Israelites. The Lord led them into an impasse in order that
He might test their faith. They were encamped "before Pi-
hahiroth, between Migdol and the sea, over against Baal-
zephon." The meaning of these words in the Hebrew is
deeply significant. There were marshes on one side, rocky
fastnesses on the other. Behind them was Pharaoh, before
them the Red Sea. This brought to them a great lesson of
faith as they marched forward and the Red Sea opened before
them. When they passed through safely to the other side,
they rejoiced greatly because of their miraculous deliverance.
They expressed this joy in a song of praise, a song of victory,
the song of Moses. (Exodus 15.) All of these experiences have
their antitype in the experience of spiritual Israel in their
journey to the heavenly Canaan. The seer of Patmos beheld
a victorious group standing upon the sea of glass, and he
heard them singing the song of Moses and the song of the
Lamb.
Here the experience of the prophet Moses is linked with
that of the Lamb of God. What an honor for a human being
to have his name coupled with the Lamb.
As Moses had led the children of Israel out of Egypt and
through the Red Sea, so the Lamb will lead the spiritual
Israelites out of the darkness of Egyptian bondage and
through the sea of destruction to the other shore. It is sig-
nificant that when Christ was on the mount of transfigura-
tion, Moses was one of the two men appointed by Heaven
to come to talk with Him. The topic of their conversation
was the R060; (Exodos), "the way out," which Christ was soon
to accomplish at Jerusalem. (Luke 9:31.) Never was a higher
honor conferred upon a human being, and never was anyone
more capable or competent of performing a task assigned to
him. He knew what the Exodus experience back in the land
of Egypt had meant to the chosen people. More than this,
he was a witness to the victory that Christ was about to
accomplish over sin and the grave. Had not he himself passed
through the tomb and come forth glorified before he ascended
to heaven, a type of those who would be raised from the grave
at the first resurrection?
After the Israelites had crossed the Red Sea, the Lord,
through Moses, began to instruct them in His provision for
their salvation. In the hardships and darkness of the Egyptian
bondage many had lost sight of the great plan of redemption.
Being a nation of slaves, they had been so subdued by their
taskmasters that the keeping of the Sabbath and the offering
of sacrifices had well-nigh been forgotten. For this reason
the Lord began all over again to teach them concerning these
two great pillars of true religion. All through their wilderness
wanderings He taught them "precept upon precept; line
upon line, line upon line; here a little, and there a little."
The Lord allowed difficulties to come to them in order that
they might learn to rely upon Him for physical and spiritual
sustenance. In the manna, which He supplied from heaven,
He desired them to see a type of the living bread that would
come down from heaven and give life to the world. Jesus
said, "I am that bread of life. Your fathers did eat manna
in the wilderness, and are dead. This is the bread which
cometh down from heaven. . . . If any man eat of this
bread, he shall live for ever: and the bread that I shall give
is my flesh, which I will give for the life of the world." John
6:48-51. By sending the manna on the six days and not on
the seventh, God gave the Israelites a wonderful lesson each
week on true Sabbathkeeping.
How deeply impressed they must have been when they
saw Moses strike the rock and there came forth a clear stream
of sparkling water. In this incident Christ was portrayed as
One who would be smitten once for their sins, and from
henceforth all could come and drink freely of the waters of
salvation provided by Him.
In the plague of the poisonous fiery serpents the Israelites
were taught the lesson that the look of faith will save from
death. (Num. 21:8.) This would certainly lead their minds
to Christ, the great Life-giver. All who have the sting of sin
and of death upon them may receive life by looking upon the
uplifted Saviour. One recalls how the Master Teacher in
His interview with Nicodemus made reference to the exalt-
ing of the brazen serpent as a type of His own crucifixion:
"And as Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up: that whosoever believ-
eth in him should not perish, but have eternal life." John
3:14, 15.
At Sinai the greatest lesson yet given was to be presented
to the children of Israel. Moses was called up into the mount
to meet with the Most High. Six days passed before the Lord
appeared to him. So solemn were the lessons lie had to receive
that God gave him this time of waiting to devote to heart
searching and self-examination. On the seventh day, which
was the Sabbath, Moses entered the cloud of glory and spent
forty days in the presence of God. While here he received
the wonderful plan of the sanctuary and its services, and was
commanded to make the earthly tabernacle after the pattern
of the heavenly, which was shown to him in the mount.
During these forty days Israel, under Aaron, fell into degrad-
ing idolatry. This was revealed to Moses by God, and he was
deeply concerned over their backsliding. The Lord asked
him not to plead on their behalf, stating that because of their
rebellious spirit He would destroy them and make of Moses
a great nation. Justice really demanded their destruction.
There are few who would not have accepted this proposal,
especially when God Himself was holding out the offer. But
this only gave Moses grounds for greater intercession on their
behalf. He pleaded for his people akin to the way that Christ
pleads for guilty sinners. He was willing to have his own
name blotted out of the book of life rather than see his
brethren unforgiven. "The intercession of Moses in behalf
of Israel illustrates the mediation of Christ for sinful men.
But the Lord did not permit Moses to bear, as did Christ, the
guilt of the transgressor."
When Moses came down from communing with God on
the mount the second time, and was carrying with him the
sacred tables of the law, his countenance shone with heavenly
brilliance. Because the Israelites could not look upon him,
Moses put a veil over his face. This brightness of Moses'
countenance was a reflection of the heavenly light streaming
from Calvary, and was also typical of the glory of God's law.
"Moses was a type of Christ. As Israel's intercessor vailed his coun-
tenance, because the people could not endure to look upon its glory,
so Christ, the divine Mediator, vailed His divinity with humanity when
He came to earth. Had He come clothed with the brightness of heaven,
He could not have found access to men in their sinful state. They could
not have endured the glory of His presence. Therefore He humbled
Himself, and was made 'in the likeness of sinful flesh,' that He might
reach the fallen race, and lift them up."
Moses now began to reveal in detail to the Israelites the
pattern of the sanctuary that he had seen while in the mount.
He carried out implicitly the instructions given by God.
More than fifty times it is recorded of him, "As the Lord
commanded Moses, so did he." This entire system of offerings
and sacrifices was a type of Christ's ministry, extending from
Calvary back to the gates of Eden, and included a complete
prophecy of the gospel. All the services taught that glorious
provision had been made for the sinner through the death
6 Ibid., pp. 326, 327.
7 Ibid., p. 330.
of the sinless Lamb of God. The sanctuary impressed the
worshipers with the holiness of God and the dire conse-
quences of sin. Though it is true this was a ministration of
death, yet• as the apostle Paul states, it was a "glorious"
ministry. (2 Cor. 3:11.) It pointed to the Redeemer, the
Saviour, the Sin Bearer, One who would intercede for us
with His own precious blood. The subject of the sanctuary
should be placed in the forefront of all our study. The pen
of inspiration declares:
"I have seen the danger of the messengers running off from the
important points of present truth, to dwell upon subjects that are not
calculated to unite the flock and sanctify the soul. Satan will here take
every possible advantage to injure the cause.
"But such subjects as the sanctuary, in connection with the 2300
days, the commandments of God and the faith of Jesus, are perfectly
calculated to explain the past Advent movement and show what our
present position is, establish the faith of the doubting, and give cer-
tainty to the glorious future. These, I have frequently seen, were the
principal subjects on which the messengers should dwell." s
Notice what can be inferred from the implications in
this statement of the servant of the Lord concerning such
study.
1. It sanctifies the individual soul.
2. It is calculated to unite the flock.
3. It explains the past Advent Movement.
4. It shows our present position.
5. It gives certainty to the future.
6. It establishes the faith of those given to doubt.
7. It is one of the principal subjects upon which we
should dwell.
The messenger of the Lord also informs us that there
has been no change in our understanding of this important
subject.
"I know that the sanctuary question stands in righteousness and
truth, just as we have held it for so many years. It is the enemy that
leads minds off on side-tracks. He is pleased when those who know the
truth become engrossed in collecting scriptures to pile around crrone-
s Ellen G. White, Early Writings, p. 63.

ous theories, which have no foundation in truth. The scriptures thus
used are misapplied; they were not given to substantiate error, but to
strengthen the truth." 9
The enemy will make a special attack upon our teaching
on the sanctuary, because he knows that every gospel truth
is centered here and radiates from it like rays of light from
the sun.
"In the future, deception of every kind is to arise, and we want
solid ground for our feet. We want solid pillars for the building. Not
one pin is to be removed from that which the word has established.
The enemy will bring in false theories, such as the doctrine that there
is no sanctuary. This is one of the points on which there will be a
departing from the faith. 'Where shall we find safety unless it be in
the truths that the Lord has been giving for the last fifty years?" 10
The devil is doing his utmost to bring in new and fanciful
theories on the sanctuary question. Years ago the messenger
of the Lord warned the church that this would happen.
"Satan is striving continually to bring in fanciful suppositions in
regard to the sanctuary, degrading the wonderful representations of
God and the ministry of Christ for our salvation into something that
suits the carnal mind. He removes its presiding power from the hearts
of believers, and supplies its place with fantastic theories invented to
make void the truths of the atonement, and destroy our confidence in
the doctrines which we have held sacred since the third angel's message
was first given. Thus he would rob us of our faith in the very message
that has made us a separate people, and has given character and power
to our work." "
Truly did the psalmist exclaim, "Thy way, 0 God, is in
the sanctuary." Ps. 77:13. There was nothing superfluous in
its construction or in the services performed there. Every-
thing was typical of the heavenly. Could the Israelites have
had their spiritual vision enlightened, they would have
recognized Christ in every sacrifice. In the sin offering they
would have seen Him as the Sin Bearer; in the peace offering,
as the Prince of Peace; in the shewbread, as the Bread of Life;
and in the golden candlestick, as the Light of the world.

10 Ellen G. Win te in Review and Herald, May 25, 1905, p. 17.
Through the eye of faith the altar of incense would have
been to them the way of approach into the very presence of
God through the supplication of His Son. As they contem-
plated the sacred law within the ark they would have beheld
the mercy seat above which rested the Shekinah glory--the
presence of God. They would have rejoiced to know that as
God looked down upon His sacred law they had broken, He
looked upon it through the propitiatory covering of the
bloodstained mercy seat. They would have seen the blood
of Christ that satisfied all the claims of the sacred and holy
law.
The Passover to them would have meant much more than
deliverance from the bondage of Egypt; the first fruits, more
than merely the promise of an earthly harvest. Pentecost
would have been to them a type of all nations of earth
coming to join with them in their worship of the Lamb. In
the Feast of Trumpets they would have looked forward to
the sounding of the final message on earth calling all to pre-
pare for the great antitypical day of atonement, when sin
would be forever banished from the universe. The Feast of
Tabernacles would have caused their hearts to thrill with
joy at the prospect of the final harvest home, in which the
redeemed of all ages will be gathered together to enjoy the
pleasures of eternal rest. What a blessing would have come to
them had their faith looked beyond the type on earth to the
antitype in heaven. Instead of the Israelites' seeing beyond
the types, these feasts and services degenerated into a mere
round of ceremonies. They lost sight of the substance while
grasping at the shadow.
As we look at their failure we need to fear "lest, a promise
being left us of entering into his rest, any of you should seem
to come short of it." Heb. 4:1. Despite man's failure, God's
purpose to save us remains unchanged. God has made His
covenant with us, placing Himself under oath to perform
His promises to the very letter. He undertook in Eden to
rescue us from the enslavement of the serpent, and through
the "seed" to recover us from the power of disobedience.
He has done this in giving His only-begotten Son to die
for us. He has accepted Christ's obedient life in place of our
life. This is the great truth He wants to teach us from a study
of the Old Testament types. We need today to restudy the
sanctuary in the light of the cross. As we do this we will
obtain a closer acquaintance with our Redeemer. "He pitched
His tent by the side of the tents of men, that He might dwell
among us, and make us familiar with His divine character
and life." 'Z By beholding Him in the sanctuary as the anti-
type of every service we shall become changed into His like-
ness and His glory will become reflected in our countenance
and character.
Ellen G. White, The Desire of Ages, p. 23.
Glimpses of
the Gospel in the Sanctuary Sacrifices
"The significance of the Jewish economy is not yet fully comprehended.

Truths vast and profound are shadowed forth in its rites and symbols.
The gospel is the key that unlocks its mysteries. Through a knowledge
of the plan of redemption, its truths are opened to the understanding.
Far more than we do, it is our privilege to understand these wonderful
themes." "
The outward appearance of the tabernacle was plain and
unattractive. It was a long black tent of badger skins. The
inside, however, was lined with shining gold, with wings of
cherubim woven in blue, and purple, and scarlet, and fine-
twined linen. It presented a magnificent and impressive
picture. With reference to this the servant of the Lord says:
"No language can describe the glory of the scene presented within
the sanctuary,—the gold-plated walls reflecting the light from the golden
candlestick, the brilliant hues of the richly embroidered curtains with
their shining angels, the table, and the altar of incense, glittering with
gold; beyond the second vail the sacred ark, with its mystic cherubim,
and above it the holy shekinah, the visible manifestation of Jehovah's
presence; all but a dim reflection of the glories of the temple of God
in heaven, the great center of the work for man's redemption." "
The beauty within the holy place was revealed by the
light of the golden candlestick, while in the most holy shone
the brilliant glory of the Shekinah. This great difference be-
tween the outward appearance and the inward glory reminds
" Ellen G. White, Christ's Object Lessons, p. 133.
14 Patriarchs and Prophets, p. 349.
320
us of the One in whom all the sanctuary services were cen-
tered. We recall the words of the prophet Isaiah: "He hath
no form nor comeliness; and when we shall see him, there
is no beauty that we should desire him." Isa. 53:2. As the
natural man looks at the Saviour, he is not attracted to Him
by any outward splendor, but to those who are privileged to
dwell in His presence Christ is the one "altogether lovely."
The walls of the tabernacle were constructed of boards of
shittim wood overlaid with gold. They rested on massive
sockets sunk into the sand. These sockets were made from the
redemption money paid by every Israelite; thus the whole
structure was built upon a foundation of redemption.
The acacia wood that entered so largely into the construc-
tion of most of the furniture was a symbol of durability. The
Orientals called it the lignum imputrabile, or incorruptible
wood, which meant that it would never decay. Gold stands
for that which is valuable and beautiful; silver is regarded as
the symbol o E purity. The fine white linen of the woven
tapestry of the coverings and hangings was suggestive of
holiness; the blue, of the vault of heaven. The purple was a
reminder of the royal robes with which kings array them-
selves.
Beautiful though the typical sanctuary was, and its furni-
ture burnished with pure gold, this did not bring redemption
to the sinner. "Forasmuch as ye know that ye were not re-
deemed with corruptible things, as silver and gold . . . , but
with the precious blood of Christ, as of a lamb without
blemish and without spot." 1 Peter 1:18, 19.
The Dedication of the Earthly Sanctuary

and the Heavenly Antitype
Before the services in the earthly sanctuary began, the
Lord commanded that there should be an anointing service.
Moses had been instructed by God:
"Thou shalt anoint the tabernacle of the congregation therewith,
and the ark of the testimony, and the table and all his vessels, and the
21
candlestick and his vessels, and the altar of incense, and the altar of
burnt offering with all his vessels, and the laver and his foot. And thou
shalt sanctify them, that they may be most holy: whatsoever toucheth
them shall be holy." Ex. 30:26-29.
Moses carried out this instruction in every particular.
(Num. 7:1.) He first anointed the tabernacle, including the
ark, the table of shewbread, the candlestick, and the golden
altar, then the altar of burnt offering and the laver. Last of all
he poured anointing oil on Aaron. (Lev. 21:12.) All this
served "unto the example and shadow of heavenly things.-
Heb. 8:5. Likewise, before the heavenly sanctuary was opened
for service, the new covenant had been ratified by the blood
of Christ, and the sanctuary was solemnly dedicated to the
sacred purpose to which it was henceforth to be devoted.
The time of this anointing was definitely foretold by the
prophet Daniel. He declares that the most holy would be
anointed within the seventy week period. (Dan. 9:24.) The
Hebrew for most holy is nv1P tr1P (Qodhesh Qodashim), liter-
ally holy of holies. A critical study of these words reveals that
they were frequently applied to the sanctuary and its services
and not alone to the inner apartment. They were never used
in speaking of a person. In this instance it would appear that
Daniel is referring to the entire sanctuary in heaven, which
was to be anointed near the close of the seventy weeks. This
being the last of a series of expressions, we conclude that since
the rest met their fulfillment in the life and death of Christ,
this would be the next work He would accomplish, after He
had passed through the experience necessary to fit Him for
this priestly ministry. Although the all-sufficient offering had
been made on Calvary, and had been accepted by the Father,
still the services would not begin in the heavenly sanctuary
until the anointing had been accomplished.
The Court
The court surrounding the tabernacle was entered by a
curtain. In this enclosure was the brazen altar of burnt offer-
ing and the laver of washing. Here men came who wished
forgiveness of sin. Here sacrifices were made, and sinners
experienced the cleansing power of the blood. The court
was the nearest that the people could approach to God. It
was a representation of the true church on earth.
All the ceremonies performed in the court were typical of
those that took place on earth, whereas the services of the
holy and most holy places typified the ministration in the
heavenly sanctuary. In the court the burnt offerings were
consumed by fire upon the brazen altar. This fire was kindled
by God Himself. (Lev. 9:24.) It was never to be extinguished.
(Lev. 6:13.) All sacrifices were made in the court, never within
the sanctuary. After the sacrifice had been consumed, the
ashes were all that remained upon the altar of burnt offering.
All these symbols are deeply significant in that they are
typical of the final disposition of sin. For example, while sins
are forgiven in the sanctuary, sin and sinners are finally de-
stroyed on this earth, where the sins have been committed,
and the prophet Malachi says, "For they shall be ashes under
the soles of your feet in the day that I shall do this, saith the
Lord of hosts.'" Mal. 4:3.
In addition to the altar in the court there was the laver.
This was situated near the altar of burnt offering and was
used by the officiating priests for cleansing their hands and
feet before going to the altar to minister. (Ex. 30:17-21.) The
lesson is plain for all who are called to holy office today. Only
those whose hands are clean and whose feet have been washed
from the dust of sin are fit to minister in holy things. Such
washing was emblematic of that spoken of by the apostle Paul,
namely, "the washing of regeneration, and renewing of the
Holy Ghost." Titus 3:5. John the revelator speaks of those
who "have washed their robes, and made them white in the
blood of the Lamb." Rev. 7:14. It should be noted that the
washing took place in the court, and so it is, here on earth,
that this work must be done for us. It is now that we must put
away every sin. It is now that our robes must be washed white
in preparation for entrance into the holy places not made
with hands.
The Offerings
At least five different offerings were made upon the altar
of burnt offering, and these unfold to us the method and
meaning of personal consecration and dedication.
Every morning and evening as regularly as the sun rose
and set, there was a burnt offering presented to the Lord.
This was a whole burnt offering—the entire sacrifice was
consumed upon the altar. This typified a complete consecra-
tion of the whole encampment to God each morning and
evening—a beautiful picture of the daily life of the Christian.
This offering was not brought by the sinner, but by the
priest. The sinner did not place his hands upon it, nor did
he take its life. The priest did all this on his behalf. It was a
a sacrifice made for all—no one needed to be left out from
having a share in it. This was to the Israelites what Calvary
is to us. Provision has been made by Christ's substitutionary
sacrifice for all the sons of Adam. All we have to do is to
surrender our life and avail ourselves of this provision.
When the children of Israel settled in the Promised Land,
the morning and evening sacrifices were continued in the
Temple services at Jerusalem. There was no other place for
sacrifice. "But unto the place which the Lord your God shall
choose out of all your tribes to put his name there, even
unto his habitation shall ye seek, and thither thou shalt come:
and thither ye shall bring your burnt offerings, and your
sacrifices." Deut. 12:5, 6. This was convenient for those who
lived around Jerusalem, but what of those whose homes were
many days' journey distant? They were asked to come up
three times a year only. (Ex. 23:16, 17.) Between these special
occasions the morning and evening sacrifices provided for
them forgiveness in prospect. Those living afar off would
turn their faces to the Holy City and to the Temple each
morning and evening and would plead the blood that the
priest was offering for them. When they brought their own
individual offerings at the yearly feasts, the priest would take
the blood and make an atonement for them. In this way their
forgiveness was sealed. What a blessed thought; we do not
need to wait for a special occasion to receive forgiveness, nor
do we need to be near a holy place; but we who are afar off
are made nigh by the blood of Christ, and forgiveness is full
and free all the time. The continual morning and evening
sacrifice is for all, at any time and in any place.
There was also a burnt offering employed by the indi-
vidual. It was a voluntary, freewill offering. (Lev. 1:3.) God
has bestowed upon man freedom of choice. He does not
coerce anyone to serve Him, but delights in willing sacrifice.
The sinner's consent to share in Christ's sacrifice and to accept
Christ's life does not come by compulsion. Christ gave Him-
self as a voluntary sacrifice. He willingly and gladly emptied
Himself of His glory to become obedient to the death on
the cross. As a burnt offering the worshiper could bring an
offering commensurate with his means. Those who could
afford a bullock brought one, but the offering of the poor,
who could afford only two turtle doves, was equally accept-
able. Both the Old and the New Testament teach that God
is no respecter of persons. (Acts 10:34; Job 34:19.) He
accepts a voluntary offering whether it be the widow's mite or
the rich man's fortune.
The first chapter of Leviticus emphasizes three important
elements used in this offering: blood, water, and fire—the
blood typifying the blood of Christ, as it applied to the
penitent sinner; the water, representing the outward mode
of baptism; and the fire, the entrance of the Holy Spirit into
the heart. The blood atones, the water cleanses (Eph. 5:25,
26), and the fire energizes. These are the three necessary stages
in Christian development.
The Meat Offering
The meat offering, or better, meal offering, was the work
of men's hands. It was of the fruit of the ground, the results
of cultivation and preparation, and suggested that complete
dedication necessitates the offering of perfect service to God.
This offering was an acknowledgment of God's ownership
and of man's stewardship. While the burnt offering signified
that the individual was wholly consecrated to the Lord, the
meal offering typified that all his possessions were placed
upon the altar. The meal offering accompanied the burnt
offering. (N um. 15:3, 4.) The two were inseparable. This
means that after I consecrate my heart to the Lord, all my
possessions and my service will be included in this conse-
cration.
"We are to give ourselves to the service of God, and we should seek
to make the offering as nearly perfect as possible. God will not be
pleased with anything less than the best we can offer. Those who love
Him with all the heart, will desire to give Him the best service of the
life, and they will be constantly seeking to bring every power of their
being into harmony with the laws that will promote their ability to
do His will."
This meal offering had to be threshed and milled, a fitting
example of the life of the Christian who passes through severe
trials, so that the chaff in his character may be removed and
the pure wheat remain. The word for affliction in the New
Testament is extvi; (Thlipsis) (2 Cor. 1:4-6), which means a
flail, the old instrument that was employed for threshing and
separating the wheat from the chaff.
The Peace Offering
The peace offering was the symbol of communion. Part
was to be burned in the fire, and part to be consumed by the
worshiper. Christ is seen clearly in the peace offering. He has
broken down all national boundaries and all racial prejudices
and has made one all peoples of the earth. Paul declared when
writing to the Ephesians:
"He is our peace, who hath made both one, and hath broken down
the middle wall of partition between us; having abolished in his flesh
the enmity, even the law of commandments contained in ordinances;
for to make in himself of twain one new man, so making peace; and
that he might reconcile both unto God in one body by the cross, having
slain the enmity thereby: and came and preached peace to you which
were afar off, and to them that were nigh." Eph. 2:14-17.
15 Ibid., pp. 352, 353.

At His birth the angels sang, "On earth peace." (Luke
2:14.) During His ministry He brought peace to many a
troubled soul, and as He departed from this world He left
a legacy of peace for us. (John 14:27.) One of the titles given
to Him by Isaiah was "The Prince of Peace." (Isa. 9:6.) When
He comes the second time "he maketh wars to cease unto
the end of the earth." Ps. 46:9.
The Sin Offering
The sin offering was so closely connected with sin that
the same Hebrew word nN" (chatta'th) is used for both. This
offering availed for what was called sins of ignorance. The
connotation of the Hebrew word for ignorance r (Shagha-
ghah) is much broader than the Anglo-Saxon. According to
Gesenius, it has the thought of error, fault, wander, go
astray, swerve, or blunder. It could better be translated a sin
committed inadvertently, not a deliberate, determined act.
It is not a presumptuous sin, but a sin committed when one
is caught off guard, when Satan has tripped him up and
caused him to fall.
Certain groups of individuals received instruction regard-
ing these sins, and it was necessary for them to bring an offer-
ing for a sacrifice. In the event of the commission of such a sin
by the priest or the whole congregation, the offering specified
was that of a bullock. When a ruler sinned he brought a male
kid, and the individual sinner presented a female lamb or a
female kid. There are sins of varying degrees. The priest's
sins appeared more heinous in God's sight than did those of
the people. How true this is today. When a minister falls
from his holy calling, what a blighting influence this has
on the people.
"God does not regard all sins of equal magnitude; there are degrees
of guilt in His estimation, as well as in that of man; but however trifling
this or that wrong act may seem in the eyes of men, no sin is small in
the sight of God." "
16 Ellen G. White, Steps to Christ, p. 34.

All sin meant death. Though God does not hold us respon-
sible for sins of ignorance until the knowledge of them
breaks upon our consciousness, they are sins nevertheless.
They are not placed to our account, yet God recognizes them
As sins in His sight; hence there is need of the covering blood
of the atoning sacrifice for such sins. Jesus recognized such
sins while hanging on the cross. He prayed, "Father, forgive
them; for they know not what they do." Luke 23:34. Al-
though they were responsible for their ignorance, Jesus, in
His great compassion, was shedding His blood for them; the
way of forgiveness was open for them.
The Trespass Offering
The trespass offering was provided for sins that in general
had been knowingly committed. (Lev. 6:2-5.) The Hebrew
word t:" (' asham) is the word for guilt or debt. These sins ap-
pear to have been sins of intent. The sinner was conscious that
lie was sinning. The trespass offering was offered especially for
sins "in the holy things of the Lord." Lev. 5:15. Dishonest
dealings with God or with man were atoned for by the tres-
pass offering. There was, however, definite instruction that
ample restitution must be made. Restitution preceded recon-
ciliation.
This is clearly brought out in the teachings of Christ
in the New Testament. "Therefore if thou bring thy gift
to the altar, and there rememberest that thy brother hath
ought against thee; leave there thy gift before the altar, and
go thy way; first be reconciled to thy brother, and then come
and offer thy gift." Matt. 5:23, 24.
Christ was indeed the antitypical trespass offering. He
gave His life to free man from guilt and debt. Isaiah makes
reference to the trespass offering as a special type of the Son
of God in his great prophecy of the Messiah: "Yet it pleased
the Lord to bruise him; he hath put him to grief: when thou
shalt make his soul an offering for sin, he shall see his seed,
he shall prolong his days, and the pleasure of the Lord shall
prosper in his hand." Isa. 53:10.
Summary
The morning and evening sacrifice in the continual burnt
offering directed the faith of the people to Christ's sacrifice
for the whole world. As individuals were brought under con-
viction of sin they came with their own offering to the door
of the sanctuary. The fact that Jesus died in my stead will
not save me unless I do my part. I must of my own volition
confess my need of such substitutionary service. I must own
that I am guilty, and therefore deserving of death. I must
come for pardon. I must die in my substitute, and live anew
in Christ's resurrection. God gave His Son to die, that I
may have life My death in Christ is death to sin, but my
acceptance of His death brings a new life of righteousness
to me. Peter declares, "Who his own self bare our sins in
his own body on the tree, that we, being dead to sins, should
live unto righteousness." 1 Peter 2:24. Paul brings to view
the same great truth when he says of Christ, "Who was
delivered for our offences, and was raised again for our
justification." Rom. 4:25.
The Holy Place

The furniture of the holy place included the golden
candlestick emblematic of Him who was the light of the
world (John 8:12); the table of shewbread, inviting com-
munion; and the altar of incense, whose fragrance reached
beyond the veil into the most holy place and filled the entire
sanctuary.
The ever-abiding character of Christ's sacred ministry is
here brought to view. The incense, like the morning and
evening sacrifices, was offered continually. It was called "a
perpetual incense before the Lord." (Ex. 30:7, 8.) The lamps
also were to burn continually (Lev. 24:2-4), and the loaves on
the table were termed the continual shewbread (Num. 4:7).
The Hebrew word l'nn (Tamidh) is the same in all these
references. In the book of Daniel this word is rendered "the
daily." This is a very significant term and is applied fre-
quently to the various services of the sanctuary. The writer
of the book of Hebrews makes full use of this expression
when he describes the work of our great High Priest in the
sanctuary in heaven. Contrasted with the earthly priests,
Christ "abideth a priest continually." (Heb. 7:3.) He "con-
tinueth ever," He "ever liveth," and He has the "power
of an endless life." (Verses 24, 25, 16.)
The golden candlestick was formed after the fashion of
an almond tree, the first to awaken from the sleep of winter
and show the leaf and buds of spring. Its trunk and branches
alternated with golden flowers and fruits, suggesting that
God seeks for a similar living and fruitful character in His
people. The candlestick was beaten out of pure gold. It had
seven branches, each holding a lamp that gave light to the
sanctuary. No one but the high priest was allowed to perform
the sacred task of lighting these lamps and trimming them
each morning and evening.
The candlestick's being beaten out of pure gold is typical
of the fiery trials through which the Christians must pass
before they are able to shine as lights in the world of darkness.
Thus Peter encourages us in our troubles to "think it not
strange concerning the fiery trial which is to try you, as
though some strange thing happened unto you: but rejoice,
inasmuch as ye are partakers of Christ's sufferings; that, when
his glory shall be revealed, ye may be glad also with exceeding
joy." 1 Peter 4:12, 13. Notice that suffering here precedes the
outshining of glory, as the cross precedes the crown. There
were seven lamps indicating perfect light. Their antitype is
brought to view in the book of Revelation, where John saw
"seven lamps of fire burning before the throne, which are
the seven Spirits of God." Rev. 4:5.
Isaiah, prophesying of Christ, speaks of the Spirit in its
fullness descending upon Him: "And there shall come forth
a rod out of the stem of Jesse, and a Branch shall grow out of
his roots: and the spirit of the Lord shall rest upon him, the
spirit of wisdom and understanding, the spirit of counsel and
might, the spirit of knowledge and of the fear of the Lord."
Isa. 11:1, 2. The rod would seem to refer to the central
stem; this with the three branches on either side would be
similar to the seven-branched candlestick in the type.
Zechariah in his vision saw "a candlestick all of gold, with
a bowl on the top of it, and his seven lamps thereon, and
seven pipes to the seven lamps, which are upon the top
thereof." Zech. 4:2, 3. The lesson from this vision is that we
accomplish God's work, "not by might, nor by power, but by
my spirit, saith the Lord of hosts." Verse 6. The indwelling
of the Spirit is reflected by the outshining of the light, but
this is not of human origin, as Mrs. E. G. White declares:
"But no man can impart that which he himself has not received.
In the work of God, humanity can originate nothing. No man can by
his own effort make himself a light-bearer for God. It was the golden
oil emptied by the heavenly messengers into the golden tubes, to be
conducted from the golden bowl into the lamps of the sanctuary, that
produced a continuous, bright and shining light. It is the love of God
continually transferred to man that enables him to impart light. Into
the hearts of all who are united to God by faith the golden oil of
love flows freely, to shine out again in good works, in real, heartfelt
service to God." "
The Table of Shewbread

Twelve new loaves were placed upon the table of shew-
bread each Sabbath day. (Lev. 24:8.) These loaves were
called the bread of the presence because they were continu-
ally before the Lord. The old bread was removed and eaten
by the priests. (Verse 9.) The priests were accustomed to eat
the hard bread on the Sabbath day. There was to be no
common bread made on the Sabbath, but the priests prepared
the shewbread on this sacred day. (1 Chron. 9:32.)
There is no more appropriate time than the Sabbath to
receive unto our souls the bread of life warm from the
courts of glory. Christ is the living bread, as He Himself
stated, "I am the living bread which came down from heaven:
if any man eat of this bread, he shall live for ever." John 6:51.
It is more than a coincidence that when He came to this
17 Christ's Objeci Lessons, pp. 418, 419.
earth He was born in Bethlehem, nri`il'm (Bethlechem), which
means "the house of bread."
There is a very close relationship between Christ the
living Word and the written Word. This led to Christ's
explanation of what it means to eat His flesh and drink His
blood. "It is the spirit that quickeneth; the flesh profiteth
nothing: the words that I speak unto you, they are spirit, and
they are life." Verse 63. The priests' eating of the shewbread
was typical of the service of those who minister in holy things,
feeding on the Word of God. It is that Word which assists us
to overcome temptation and sin. As Christ stated to the
tempter, "Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God." Matt. 4:4.
Well did Jeremiah the prophet exclaim, "Thy words were
found, and I did eat them." Jer. 15:16. And Job declared, "I
have esteemed the words of his mouth more than my neces-
sary food." Job 23:12.
The Altar of Incense
Nearest to the most holy place was situated the altar of
incense. The incense was of careful and costly preparation,
and was not to be imitated for any secular purpose, which
indicates that nothing common or profane should mingle
with the work and worship of the Lord. Every morning and
evening the high priest performed the sacred duty of placing
the incense before the Lord on the golden altar. (Ex. 30:7, 8.)
"When the priest offered incense before the Lord, he looked toward
the ark; and as the cloud of incense arose, the divine glory descended
upon the mercy-seat and filled the most holy place, and often so filled
both apartments that the priest was obliged to retire to the door of
the tabernacle: As in that typical service the priest looked by faith to
the mercy-seat which he could not see, so the people of God are now
to direct their prayers to Christ, their great high priest, who, unseen
by human vision, is pleading in their behalf in the sanctuary above.
The incense, ascending with the prayers of Israel, represents the merits
and intercession of Christ, His perfect righteousness, which through
faith is imputed to His people, and which can alone make the worship
of sinful beings acceptable to God." 18
is Patriarchs and Prophets, p. 353.
No other part of the daily ministration brought the priest
so perfectly into the presence of God as the offering of
incense. Our prayers are made fragrant as they are mingled
with the righteousness of Christ and are presented by the
Holy Spirit before the Father. This golden altar was an altar
of continual intercession, indicating that there is a welcome
at all times at the throne of grace. Heaven has no office hours.
When the plague was raging among the Israelites, Moses said
to Aaron:
"Take a censer, and put fire therein from off the altar, and put
on incense, and go quickly unto the congregation, and make an atone-
ment for them: for there is wrath gone out from the Lord; the plague
is begun. And Aaron took as Moses commanded, and ran into the midst
of the congregation; and, behold, the plague was begun among the
people: and he put on incense, and made an atonement for the people.
And he stood between the dead and the living; and the plague was
stayed." Num. 16:46-48.
John, looking into the holy place in the heavenly sanc-
tuary, saw the incense as it was being offered: "The four
beasts and four and twenty elders fell down before the Lamb,
having every one of them harps, and golden vials full of
odours, which are the prayers of saints." Rev. 5:8. We can all
pray as did David, "Let my prayer be set forth before thee
as incense; and the lifting of my hands as the evening sacri-
fice." Ps. 141:2. The daily service in the holy place thus pro-
vided continual prayer through the cloud of incense, atone-
ment by the blood of the sacrifice, life physical and spiritual
through the shewbread, and light from the lamps of the
candlestick. What more can Christ do for His people than
He is doing in the sanctuary?
Christ as Priest in the Holy Place
In the work of atonement there was of necessity a sacri-
fice, but there must also be a priest. The sacrificial animal
became man's substitute. It had to be slain. Its work was
accomplished by death. After the animal had been put to
death, the priest began his work. He took the blood and
ministered it for each repentant sinner.
So it is in the antitype. Christ died in our stead. He
was our substitute on the cross. After his resurrection He
ascended to heaven, and "by his own blood he entered in
once into the holy place, having obtained eternal redemption
for us." Heb. 9:12. His priesthood, however, unlike the
type, never changes but continues all the time. "They truly
were many priests, because they were not suffered to continue
by reason of death. But this man, because he continueth ever,
hath an unchangeable priesthood." Heb. 7:23, 24. The aton-
ing sacrifice was made certain upon the cross, when Christ
uttered the words, "It is finished." This sacrifice becomes
effectual for individual sinners by the priestly ministry of
Christ in heaven. We should thank God that He who died
for our sins is not now lying in Joseph's new tomb; otherwise
His sacrifice for us would have been in vain, and the dead
would not live again, as Paul says:
"For if the dead rise not, then is not Christ raised: and if Christ
be not raised, your faith is vain; ye arc yet in your sins. Then they also
which are fallen asleep in Christ arc perished. if in this life only we
have hope in Christ, we are of all men most miserable. But now is
Christ risen from the dead and become the firstfruits of them that
slept." 1 Cor. 15:16-20.
This phase of Christ's priestly work is essential for our
salvation.
"The intercession of Christ in man's behalf in the sanctuary above
is as essential to the plan of salvation as was His death upon the cross.
By His death He began that work which after His resurrection He
ascended to complete in heaven. We must by faith enter within the
veil, 'Whither the Forerunner is for us entered.' There the light from
the cross of Calvary is reflected." "
Necessary and helpful though the ministry of Christ is
in the holy place in heaven, yet His service there does not
entirely do away with sin. In the type the daily service per-
formed in the holy place during the year was not complete
in itself. The ministration in the second apartment was
needed to effect the final destruction of sin. It is now to the
1 Ellen G. White, The Great Controversy, p. 489.

most holy place we look for the final annihilation of all
iniquity.
The Most Holy Place
In the most holy place were three objects of very deep sig-
nificance: the ark, the mercy seat, and the cherubim. The ark
was a chest of shittim wood overlaid within and without with
pure gold. In this ark were the two tables of stone, containing
the Ten Commandments, written by the finger of God. The
mercy seat was the cover of the ark. It was made of solid gold,
as were also the cherubim. It was called the mercy seat, be-
cause on the Day of Atonement, when blood was sprinkled on
it, mercy was extended to repentant sinners. It was above the
ark over the mercy seat, and between the cherubim, that the
holy Shekinah of God's presence was manifested. The mercy
seat's being placed over the ark, where the sacred law was
enshrined, represented the union of justice with mercy. How
God can be just and yet justify the sinners who believe on
Jesus, is a mystery which we shall never fully fathom, but
which we can all experience. The cherubim, looking down
upon the mercy seat, typify the great interest that the heav-
enly beings have in the plan of God for man's redemption.
Into this most holy place the high priest entered one day
in the year—the Day of Atonement. On this day, in contrast
with the individual atonements during the year, a general
atonement was made for all the people. It was a most solemn
day. Its object was to take away all sin from the people and
from the sanctuary. The ministrations on this day called up
for final adjudication all the sins that had been transferred
to the sanctuary during the year. The daily administration
already examined was the means by which sins were borne
into the sanctuary; the Day of Atonement shows us the means
by which they were borne out.
Christ Our High Priest in the Most Holy
An examination of the typical services on earth reveals
that there was a special work that the high priest alone was
allowed to perform on the Day of Atonement. He alone
could enter into the most holy place. So Christ, our great
antitypical High Priest, entered into the most holy place in
heaven when the day specified for the cleansing of the sanc-
tuary arrived. Here the final records are being examined.
As in the type, sin was dealt with in three stages: first, the
sacrifice by the sinner in the court; second, the blood being
ministered in the holy place by the priest or high priest;
and, third, the entire cleansing of the sanctuary. This last
work was accomplished in the most holy place by the high
priest alone. Christ meets all three. He is the sacrifice; He
is the priest in the holy place; He is the high priest in the
most holy.
This final stage of His mediatorial work is now in prog-
ress. The prophet Daniel gave us the time when it would
begin. The seer of Patmos beheld the place where this work
would be accomplished. He beheld the door opened into the
most holy place, and there he saw the ark that contained the
holy law. He also saw an angel flying in the midst of heaven,
announcing that the hour of judgment had arrived. Soon this
mighty angel was joined by another calling the people of
God out of Babylon, and a third angel followed, giving a
description of the saints, declaring that they would be keep-
ing the commandments of God. The law and the judgment
were the two important features in the prophet's vision, and
both of these are centered in the most holy place.
The sanctuary and the Sabbath are the two foundation
pillars upon which this Advent message rests, and it is only
as we understand and accept fully these two important truths
that we enter by faith with our great High Priest into the
most holy place in heaven.
"Those who rejected the first message could not be benefited by
the second; neither were they benefited by the midnight cry, which was
to prepare them to enter with Jesus by faith into the most holy place
of the heavenly sanctuary. And by rejecting the two former messages,
they have so darkened their understanding that they can see no light
in the third angel's message, which shows the way into the most holy
place. I saw that as the Jews crucified Jesus, so the nominal churches
had crucified these messages, and therefore they have no knowledge of
THE GOSPEL IN TYPE AND ANTITYPE
the way into the most holy, and they can not be benefited by the inter-
cession of Jesus there. Like the Jews, who offered their useless sacrifices,
they offer up their useless prayers to the apartment which Jesus has
left." 2°
It is because the remnant church keeps the command-
ments of God and cherishes the messages from the Spirit of
prophecy that the ire of the dragon is aroused. Only those
who follow closely their High Priest into the most holy place
will be safe from the dragon's delusive snares. We need not
fear the subtle acts of our enemy, because we are assured that
"the Captain of our salvation is interceding for His people,
not as a petitioner to move the Father to compassion, but as
a conqueror, who claims the trophies of His victory.'
pp. 260, 261.

20 Early Writings,
21 Gospel Workers,p. 154.
22
Glimpses of
the Gospel in the Sanctuary Services
Each year there were two groups of holy convocation among

the Jews, one in the spring, the other in the autumn, begin-
ning the first and seventh months respectively. In these
groups the Feast of the Passover was of outstanding impor-
tance in the first, and the Day of Atonement in the second.
The services on these two occasions are described in detail
in Exodus 12 and Leviticus 16. They are not, however, pre-
sented in relation to each other and to the other feasts of the
system until the twenty-third chapter of Leviticus. The
special occasions of Leviticus 23 may be summarized as
follows:
1. The Passover, which was a type of the death of Christ.
(Lev. 23:4-8; cf. 1 Cor. 5:7, 8.)
2. The Feast of First Fruits, which was a presentation
before the Lord of the first ripe sheaf, and met its antitype
in Christ's resurrection and His ascension to His Father.
(Lev. 23:9-14; cf. 1 Cor. 15:20.)
3. The Day of Pentecost, which was fulfilled by the out-
pouring of the Holy Spirit on the early church. (Lev. 23:
15-21; cf. Acts 2:1-4.)
These three feasts, which were observed in the first months
of the Jewish year, all represented important events in the
early part of Christ's ministry.
The remaining special days of the year were observed in
the seventh month.
338
4. The Feast of Trumpets, which was the sounding of an
alarm in view of the approaching Day of Atonement. This
represented the sounding of a similar alarm preceding the
antitypical work of judgment. (Lev. 23:23, 24; cf. Rev. 14:
6, 7.)
5. The Day of Atonement, or the cleansing of the sanc-
tuary, which represented the concluding work of Christ in
the heavenly sanctuary. (Lev. 23:26-32; cf. Dan. 8:13, 14.)
6. The Feast of Tabernacles or harvest ingathering, which
represented the final harvest and the ingathering of God's
people at the Second Advent of Christ. (Lev. 23:33-44; cf.
Matt. 13:39.)
To these might be added the observance of the year of
jubilee referred to in Leviticus 25. The year of jubilee repre-
sented the ultimate restoration of God's people in the new
earth. (Isa. 65:17-25.)
Each of these types portrays some particular phase of
Christ's great work as Redeemer. They are not to be taken
as each one representing His work in general, but as each
one typifying some particular aspect of His work.
The Passover
The Passover feast was a type of the death of Christ, as we
read, "Christ our passover is sacrificed for us." 1 Cor. 5:7. A
study of the twelfth chapter of Exodus reveals many similari-
ties between the sacrifice of the Passover lamb and the death
of the Lamb of God. (John 1:29.) Christ died at the time of
the Passover.,
The Passover lamb was to be without blemish. (Ex.
12:5.) Of the antitypical Lamb it was stated even by the
vacillating Pilate, "I find in him no fault at all." John 18:38.
(Cf. John 19:4, 6; Luke 23:14, 15; Matt. 27:19.)
"Could one sin have been found in Christ, had He in
one particular yielded to Satan . . . , the enemy of God and
man would have triumphed."
The life that He gave for us was without guilt. As He
neared the end of His earthly ministry He said to His follow-
ers, "Hereafter I will not talk much with you: for the prince
of this world cometh, and hath nothing in me." John 14:30.
His sacrifice was perfect. There was no blemish in it. As the
blood of the Passover lamb brought salvation to Israel (Ex.
12:7), so Christ's blood redeems us. There was no safety in
Egypt that night except through the blood. (Verse 23.)
Neither is there any salvation outside of Christ. (Acts 4:12.)
Not a bone of the Passover lamb was broken (Ex. 12:46);
neither was there a bone of the Saviour broken (John 19: 33-
36). The Passover lamb was not to see corruption (Ex. 12:10);
neither did the Lord suffer His Holy One to see corruption
(Acts 2:27).
The Passover was to be eaten with unleavened bread and
bitter herbs. (Ex. 12:8.) We today are to purge out the leaven
of sin from our lives and not go back again to the bitter
bondage of slavery in which we were held by Satan.
When Christ uttered the words upon the cross, "It is
finished," the veil of the Temple was rent in twain from top
to bottom. This rending was Heaven's announcement that
the sacrifices for sin had come to an end. Type had met
antitype. Henceforth the Levitical system on earth was to give
place to Christ's ministry in heaven. It was no longer neces-
sary for man to approach God by means of the offering of
animals, but by the blood of Christ he was able to come with
boldness to the heavenly throne of grace, as the writer to the
Hebrews declares, "Having therefore, brethren, boldness to
enter into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the
veil, that is to say, his flesh." Heb. 10:19, 20.
The promise of salvation made to our first parents in the
Garden of Eden had now been ratified.
"The destruction of sin and Satan was forever made certain, . . .
the redemption of man was assured, . . . the universe was made eter-
nally secure. Christ Himself fully comprehended the results of the sac-
rifice made upon Calvary. To all these He looked forward when upon
the cross He cried out, 'It is finished: "
The Wave Sheaf

The work of redemption was completed on the sixth day,
the day before the Sabbath of the commandment. As God had
rested after the work of creation on the seventh day, so Jesus
rested in Joseph's new tomb during the sacred hours of that
holy Sabbath. He came forth from the grave the same day
that the first fruits, in the typical system, had been waved
before the Lord for many centuries. "And he shall wave the
sheaf before the Lord, to be accepted for you: on the morrow
after the sabbath the priest shall wave it." Lev. 23:11. As the
handful of grain in the type was a pledge of the coming
harvest, so the resurrection of Christ was His pledge of the
resurrection of the righteous. "Because I live, ye shall live
also," said the Master. John 14:19. The sheaf of first fruits
does not represent Christ's work in general but His resur-
rection in particular. In the offering of the wave sheaf in the
type, it was to be accepted by the Lord for the people (Lev.
23:11), so when Christ rose from the grave He ascended to
His Father to be accepted for us. On His resurrection morn-
ing, before He ascended, He requested Mary not to touch
Him, because He had not yet ascended to His Father; His
offering had not yet been accepted by the Father. (John 20:
17.) Later in the same day His disciples touched Him (Matt.
28:9), which fact clearly shows that in the meantime He had
ascended to His Father, and the Father had accepted Him
as the offering of the first fruits. When the Father accepted
His offering He accepted us in Him. We do not need to
wait now until we have worked out a right standard of charac-
ter before we can have the assurance of acceptance with God.
We have already been accepted in the Beloved, and all we
have to do is to believe that God by Christ will save to the
uttermost all who come to Him, who ever liveth to make
intercession for us. (Heb. 7:25.)
28 Ibid., p. 764.
"Through the simple act of believing God, the Holy Spirit has
begotten a new life in your heart. You are as a child born into the
family of God, and He loves you as He loves His Son."
We approach God through His Son, trusting in the merits
of His sacrifice, which God has already accepted. God has
done His part; when the believer does his part the transac-
tion is complete. Faith in the accepted work of Christ is
what we need. "Many hold faith as an opinion. But saving
faith is a transaction."
"By virtue of His own merits, He gives them power to become
members of the royal family, children of the heavenly King. And the
Father demonstrates His infinite love for Christ by receiving and wel-
coming Christ's friends as His friends. He is satisfied with the atone-
ment made. He is glorified by the incarnation, the life, death, and
mediation, of His Son."
After having His sacrifice accepted by the Father, Christ
left the angels and inhabitants of other worlds and came back
down to this earth.
"We wonder how Christ could ever leave the glories of heaven to
return to the earth, where He had met only ignominy and reproach.
But marvelous is the power of love! His sorrowing followers on earth
were so dear to His heart that the worship of all heaven could not keep
Him from them, and He returned to comfort and cheer their hearts."
Pentecost
Pentecost was celebrated fifty days after the wave sheaf
had been presented. (Lev. 23:15, 16.) The wave sheaf signi-
fied the beginning of the harvest, and Pentecost came at the
end of the grain harvest. To express their gratitude for God's
bounties, the people offered two wave loaves of fine flour,
together with "seven lambs without blemish of the first year,
and one young bullock, and two rams." Verse 18. The anti-
typical day of Pentecost occurred just fifty days after Christ's
resurrection. Forty of these days He spent with His disciples
on earth, and at the end of this time He ascended to heaven,
24 Stepsto Christ, p. 56.
Gospel Workers, p. 261.
26 Ellen G. White, Counsels to Parents, Teachers, and Students, p. 14.
27 S. N. Haskell, The Cross and Its Shadow, p. 113.
taking with Him the multitude of captives who had been
raised from the dead. What a welcome awaited the Saviour!
Can we imagine the scene? Christ led the way. As they drew
near the city of God, the escorting angels asked that the gates
of heaven be opened, so that the King of glory might come
in. Christ entered amid the presence of celestial beings. He
went home as a conqueror, bringing the trophies of His
victory and presenting them to the Father.
"Now He declares, 'Father, it is finished. I have done Thy will,
O My God. I have completed the work of redemption. If Thy justice
is satisfied, "I will that they also, whom thou hast given me, be with
me where I am." ' . . . The Father's arms encircle His Son, and the
word is given, 'Let all the angels of God worship him.'
"With joy unutterable, rulers and principalities and powers ac-
knowledge the supremacy of the Prince of life. The angel host prostrate
themselves before Him, while the glad shout fills all the courts of
heaven, 'Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing!' "
Amid all this glory and splendor Christ did not forget
His earthly disciples, who during these ten days had been
waiting with deep heart searching for the promised Spirit.
Then came Pentecost. Here again type met antitype, as is
recorded in the book of Acts, "The day of Pentecost was fully
come." Acts 2:1. The Greek conveys the idea that at this
time the day of Pentecost was fulfilled. This outpouring of
the Spirit carried the minds of the disciples from the earthly
sanctuary to the heavenly, where Jesus had already begun
His ministry, and was now shedding down upon His follow-
ers the promised blessing.
Peter, in his sermon on this day, declares of Christ:
"This Jesus hath God raised up, whereof we all are witnesses.
Therefore being by the right hand of God exalted, and having received
of the Father the promise of the Holy Ghost, he hath shed forth this,
which ye now see and hear. . . . Therefore let all the house of Israel
know assuredly, that God hath made that same Jesus, whom ye have
crucified, both Lord and Christ [i.e., the Anointed One]." Verses 32-36.
The demonstration on the day of Pentecost was to the
2' The Desire of Ages, p. 834.
disciples an evidence by which they might "know assuredly"
that God had made Jesus their Anointed One.
"The Pentecostal outpouring was Heaven's communication that
the Redeemer's inauguration was accomplished. According to His
promise He had sent the Holy Spirit from heaven to His followers, as a
token that He had, as priest and king, received all authority in heaven
and on earth, and was the Anointed One over His people." "
This gift of the Holy Spirit brought the evidence of the
power of Christ's ministry in heaven, down to earth.
"Of what avail would it be to us that the only begotten Son of
God humbled Himself, endured the temptations of the wily foe, and
died, the just for the unjust, if the Spirit had not been given as a con-
stant, working, regenerating agent, to make effectual in each individual
case what has been wrought out by the world's Redeemer?" a°
Peter made it clear that this ministry of Christ was for
everyone, not only for the Jews, but also for the Gentiles.
"Then Peter said unto them, Repent, and be baptized every one
of you in the name of Jesus Christ, for the remission of sins, and ye
shall receive the gift of the Holy Ghost. For the promise is unto you,
and to your children, and to all that are afar off, even as many as the
Lord our God shall call." Verses 38, 39.
Christ died for all; Christ lives and intercedes for all.
"The world that Satan has claimed and has ruled over with cruel
tyranny, the Son of God has, by one vast achievement, encircled in His
love, and connected again with the throne of Jehovah. Cherubim and
seraphim, and the unnumbered hosts of all the unfallen worlds, sang
anthems of praise to God and the Lamb when this triumph was as-
sured." 31
The Blowing of Trumpets

The first day of the seventh month was a day of blowing
of trumpets for the children of Israel. (Num. 29:1.) This
day was kept as a ceremonial sabbath and was one of the
seven days of holy convocation connected with the annual
services. (Lev. 23:24.) This ceremony took place ten days
before the solemn Day of Atonement. The Jews still call
2')Ellen G. White, The Arts of the Apostles, p. 39.
31 EllenG. White, Thoughts From the Mount of Blessing, p. 154.
these days the ten days of repentance. They are preparatory
days, heart-searching days, to get ready for the Day of Atone-
ment. We see in the heralding of the Advent message in the
years prior to 1844, a fulfillment of this type, when the solemn
message was proclaimed around the world that the hour of
God's judgment was at hand.
The Day of Atonement
The Day of Atonement was of all days of the year the
most solemn. It was a day of judgment. On this day it was
decided who should live and who should die. It was a fast
day, a holy convocation. Every soul must abstain from all
secular labor and humble himself before God. It was a day
of deep heart searching and prayer, a day when Israel came
into perfect oneness with God, a day when sin was completely
separated from the camp. (Lev. 16:16-34.) On this day all
Israel awakened early, and the morning sacrifice was offered
as usual. (Num. 29:11.)
The high priest, who for days before had been preparing
his heart, now laid aside his regular priestly robes and put
on the holy white garments. The girdle he wore was also
white, and upon his head he placed a linen miter instead of
the regular bonnet. (Lev. 16:4.) He entered softly into the
most holy place and let the incense cover the mercy seat. (Verse
13.) After coming out again to the court, he took the blood
of the bullock and sprinkled it before the mercy seat as an
offering for himself and for his family. (Verses 11, 14.) Once
again he returned to the altar, and after taking the blood
of the Lord's goat, he re-entered the most holy place and
sprinkled the blood before the mercy seat. (Verse 15.) This
made an atonement for the most holy, "because of the un-
cleanness of the children of Israel, and because of their
transgressions in all their sins." Verse 16. He then did the
same for the holy place and for the altar. (Verses 17-19.)
When he had made an end of reconciling the holy places and
the altar and the congregation, he took the live goat and in
figure transferred all the sins upon its head, and sent it away
by the hand of a fit man into a land not inhabited. (Verses
20-22.) When these special services were completed, the high
priest changed his raiment and put on again the regular
garments and offered a burnt offering for himself and for
the people. (Verses 23, 24.)
The Antitypical Day of Atonement
We have noticed that the Passover met its antitypes in
the crucifixion of Christ, the wave sheaf in His resurrection,
and the Feast of Weeks in the outpouring of the Spirit on
the day of Pentecost. Since these feasts took place near the
beginning of the Jewish year, and met their fulfillment at
the beginning of the Christian Era, we conclude that the
antitypes of the three later events would occur near the end
of time. It is also reasonable to expect that the Lord would
indicate somewhere in His Holy Word when such an im-
portant event as the antitypical day of atonement, or the
cleansing of the sanctuary in heaven, would begin.
It is a well-established fact that the end of the 2300 years
of Daniel's prophecy marks the beginning of this solemn
service. This long prophetic period began in 457 B.C. and
ended in A.D. 1844. Consequently, the cleansing of the heav-
enly sanctuary could not begin until 1844. While the prophet
Daniel gave the precise time of the beginning of the day of
judgment, the apostle John records the announcement of
this important event to the world. In vision John beheld
"another angel fly in the midst of heaven, having the ever-
lasting gospel to preach unto them that dwell on the earth,
. . . saying with a loud voice, Fear God, and give glory to
him; for the hour of his judgment is come." Rev. 14:6, 7.
On the Day of Atonement in the typical service the high
priest removed all sin from the sanctuary. This was the
closing work of atonement and was the last service performed
by him during the year. This prefigured the final work of the
ministration of Christ, our great High Priest, in heaven.
This service involves a work of investigation, a work of judg-
ment, and will take place immediately preceding the second
coming of Christ, for before He comes every case has been
decided and the announcement has been made:
"He that i s unjust, let him be unjust still: and he which is filthy,
let him be filthy still: and he that is righteous, let him be righteous
still: and he that is holy, let him be holy still. And, behold, I come
quickly; and my reward is with me, to give every man according as his
work shall be.'' Rev. 22:11, 12.
There were three important steps in the final disposition
of sin presented in type to Israel in the sanctuary services.
"The people were taught each day the great truths relative to
Christ's death and ministration, and once each year their minds were
carried forward to the closing events of the great controversy between
Christ and Satan, the final purification of the universe from sin and
sinners."
On Calvary, Christ is the substitute accepted in the sin-
ner's stead. In the holy place in the heavenly sanctuary Christ
ministers His blood on behalf of penitent believers. In the
most holy place the sins of all the truly penitent are blotted
from the books of heaven. Then the sanctuary is cleansed
from the record of all sin.
The Necessity for a Day of Atonement
In the earthly tabernacle, when the repentant sinner
brought his offering to the court, he placed his hand upon
the animal's head, confessing his sin. Then the victim was
slain, and the priest ministered the blood. In the case of a
common person or a ruler, the majority of cases, the blood
was placed upon the horns of the altar of burnt offering and
the ministering priest ate a portion of the flesh of the animal.•
Thus forgiveness was registered against the record of the sin,
the priest took the guilt upon himself, and the sinner went
free. In case a priest sinned, or the congregation as a whole
was guilty of some wrong, the priest confessed the sin over
the head of the animal, but the blood was carried into the
holy place and sprinkled before the Lord and placed on the
horns of the golden altar of incense. Then the whole animal
was burned without the camp. These ceremonies both alike
symbolized the transfer of sin from the sinner to the sanc-
tuary.
After the sinner had done his part he left the sanctuary
knowing that his sins had been forgiven. This did not mean,
however, that the sin was never heard of again. It is true
that he need not do anything more about it; as far as he
was concerned he had obtained forgiveness. But the record
of his sin was still in the sanctuary awaiting the, Day of
Atonement. "But in those sacrifices there is a remembrance
again made of sins every year." Heb. 10:3. This daily for-
giveness then depended on the sinner's future course. If he
continued faithful until the Day of Atonement, all his sins
were blotted out and lie was completely cleansed. It must
be noted that there is a difference between sins being covered
or forgiven, and sins being entirely obliterated. Sins that
have been forgiven may return upon the sinner's head, should
he fall back into the old path and renounce his repentance.
"It is true that he may once have received forgiveness; but his
unmerciful spirit shows that he now rejects God's pardoning love. He
has separated himself from God, and is in the same condition as before
he was forgiven. He has denied his repentance, and his sins are upon
him as if he had not repented." 33
This teaching is not pleasing to many. They have diffi-
culty in thinking that God deals with sinners in this way.
The prophet Ezekiel throws light on this subject. "Yet ye
say, The way of the Lord is not equal. Hear now, 0 house
of Israel; Is not my way equal? are not your ways unequal?
'When a righteous man turneth away from his righteousness,
and committeth iniquity, and dieth in them; for his iniquity
that he hath done shall he die." Eze. 18:25, 26. We should
be thankful that the converse is also true: the transgressions
of those who remain faithful to the end shall not be men-
tioned to them, but their righteousnesses alone will be
remembered. (Verse 22.)
It is made clear in the book of Hebrews that as the earthly
33 Christ's Object Lessons, p. 251.
sanctuary had to be cleansed, so must the heavenly. "It was
therefore necessary that the patterns of things in the heavens
should be purified with these; but the heavenly things them-
selves with better sacrifices than these." Heb. 9:23. It may
seem strange to us to think of anything in heaven requiring
cleansing, but the book of Hebrews declares that such is the
case. Christ by His own blood has entered into heaven itself
for us, but not to suffer death often, for since He offered
Himself once He now ministers the blood of that one sacri-
fice. This blood itself abolishes sin forever, but not until
after the judgment has been completed. Paul declared, "We
must all appear before the judgment seat of Christ; that
every one m ay receive the things done in his body, according
to that he hath done, whether it be good or bad." 2 Cor. 5:10.
Observe also what the writer to the Hebrews says:
"For then must he often have suffered since the foundation of the
world: but now once in the end of the world hath he appeared to put
away sin by the sacrifice of himself. And as it is appointed unto men
once to die, but after this the judgment: so Christ was once offered
to bear the sins of many; and unto them that look for him shall he
appear the second time without sin unto salvation." Heb. 9:26-28.
At His first coming Christ bore our sins, but at His second
coming He appears without sin. All sin has been removed
from the sanctuary in heaven as on the Day of Atonement it
was removed from the earthly sanctuary and placed upon
the head of the scapegoat.
The Scapegoat
It should be noted that the scapegoat does not take the
sins from the sinner. In other words, he does not bear the
sins by taking them upon himself. They are not placed upon
him in order to allow the sinner to go free, for this has already
been accomplished. Not until the high priest had completed
his work in the most holy place were the sins placed upon
the scapegoat. Were the sins destroyed when the sinner's
penalty was paid, the devil, who is primarily responsible for
all sin, would be freed from these sins. If this should be the
case, Christ would become the devil's substitute, which would
be unthinkable.
Satan has used all his wicked powers to try to make the
blood of Christ ineffectual for us. He is responsible for all
sin, having originated it and propagated it all through the
centuries. It is therefore only reasonable and right that he
should be annihilated with all the sins upon him that have
ever been committed. The confession of all the sins of the
children of Israel on the head of the Azazel goat signifies
his responsibility for their committal. They are given to him
as the primary cause of all the sins that the people have com-
mitted. He bears them as a criminal, not as a savior, and as
a criminal he is separated forever from the congregation of
God's people. "The land of separation" to which the goat
is banished is a fitting representation of the desolate earth
to which Satan is cast during the millennium. (Revelation
20; Jer. 4:23-26.)
Why Is the Antitypical Day of Atonement so Long?
The question as to why Jesus has not finished His media-
torial work ere this has been a perplexity to many. Some have
wondered whether a mistake has been made in the time of
reckoning. We believe the study of such a question will
strengthen our faith rather than cause it to be shaken. It
will give us another glimpse of God's long-suffering for the
last generation who are living upon this earth and will cause
us to make a solemn vow that we will not be responsible for
longer delay.
The apostle Peter, who himself was most impetuous, who
always wanted to hurry things along, had a revelation of the
way in which Jesus does His work and has left the record
for us that "the Lord is not slack concerning his promise, as
some men count slackness; but is longsuffering to us-ward,
not willing that any should perish, but that all should come
to repentance." 2 Peter 3:9. Here is a picture of Christ
waiting patiently for us, not wishing to close the door until
we are all safely inside.
"Christ is waiting with longing desire for the manifestation of
Himself in His church. When the character of Christ shall be perfectly
reproduced in His people, then He will come to claim them as His
own." '
It is evident then that the reason the antitypical day of
atonement still lingers is that the character of Christ is not
yet perfectly reproduced in us, His people. Some of the Old
Testament writers also present the same view of Christ's
long-suffering. Hosea, that patient prophet, presents God
speaking to His children as a father to his son. "I taught
Ephraim also to go, taking them by their arms. . . . I drew
them with cords of a man, with bands of love." Hosea 11:3, 4.
I did all I could for them, but they were "bent to backslid-
ing" (verse 7), or as the figure is, they swung back like a
pendulum all the while. Then comes the pathetic appeal,
"How shall I give thee up, Ephraim? how shall I deliver
thee, Israel? how shall I make thee as Admah? how shall I
set thee as Zeboim?" Verse 8. These two cities were destroyed
with Sodom and Gomorrah, but God does not like to mention
the more familiar cities because of their great wickedness.
(Deut. 29:23.) When the Lord thinks of giving up one of His
children, He declares, "Mine heart is turned within me."
Hosea 11:8.
The psalmist presents to us another reason why the
judgment is so long in process. "The Lord shall count, when
he writeth up the people [when He examines the books],
that this man was born there." Ps. 87:6. In the judgment
now He is weighing all the evidence, trying to find a way to
save as many as possible. He is thinking of our background,
of the privileges or lack of privileges we have had. He is
saying, "This man was born in Ethiopia, or Babylon, or
Rahab, or perchance in Philistia or Tyre" (verses 4, 5), and
his case must receive special consideration. Christ is examin-
ing the records now. He is waiting for us, for you, for me, for
the Ethiopian, for the Babylonian. Many are looking on to
see the results. The angels in glory, the inhabitants of other
m Ibid., p. 69.
worlds, and also the devil are watching with a critical eve. All
attention is centered in the judgment now proceeding in
heaven. It is not for us to say in our hearts, "My lord delayeth
his coming" (Matt. 24:48; Luke 12:45), but it is our business
to go and tell all men about the judgment-hour message, and
help them to get ready. He is waiting for us to take this
message to every nation, kindred, tongue, and people, and
then shall the end come. (Matt. 24:14.) Instead of murmuring
about the delay, let it be our one concern that we are not
causing that delay by our apathy and indolence.
The Feast of Tabernacles

The Feast of Tabernacles began five days after the Day
of Atonement. All Israel at this time rejoiced in their accept-
ance with God, and thanked Him for the bounties of the
harvest that had been safely gathered in. This was the crown-
ing festival of the year. The Israelites were to take "boughs
of goodly trees, branches of palm trees, and the boughs of
thick trees, and willows of the brook; and ye shall rejoice
before the Lord your God seven days." Lev. 23:40.
This feast was commemorative of the wilderness sojourn,
when the Israelites had no fixed dwelling place, but it is
also typical of the experience of the true Israelites as they
journey through the wilderness of sin to the heavenly Canaan.
It points forward to the great day of the ingathering of
God's people at the final harvest when they shall come "from
the east and west, and shall sit down with Abraham, and
Isaac, and Jacob, in the kingdom of heaven." Matt. 8:11.
Christ now lays aside His priestly robes and puts on His
kingly garments and with the holy angels He comes for His
redeemed. John gives a vivid description of this scene:
"I saw heaven opened, and behold a white horse: and he that
sat upon him was called Faithful and True, and in righteousness he
doth judge and make war. His eyes were as a flame of fire, and on his
head were many crowns; and he had a name written, that no man
knew, but he himself. And he was clothed with a vesture dipped in
blood: and his name is called The Word of God. And the armies which
were in heaven followed him upon white horses, clothed in fine linen,
white and clean." Rev. 19:11-14.
Although He comes in such majestic splendor, how com-
forting it is to notice that His vesture is still dipped in blood.
If it were not for this blood, we could not meet Him in peace,
but it is because He is coming for us that He is arrayed in
this garment. Then the redeemed will sing the song of Moses
and the song of the Lamb. All honor is given to the Lamb,
who by His blood has made possible our redemption and
our entrance into the feast. Some of the songs that Israel sang
of old will be fittingly employed by us then. "Our feet shall
stand within thy gates, 0 Jerusalem." Ps. 122:2. Again, "The
Lord JEHOVAH is my strength and my song; he also is
become my salvation. Therefore with joy shall ye draw water
out of the wells of salvation." Isa. 12:2, 3.
Other Gospel Types
The Jubilee
In addition to the lessons of the sanctuary, God continued
to give His people types that helped them to understand the
significance of the gospel. During the year of jubilee they
would look forward to the time when, freed from all sin, they
would enter into their former possessions. The fiftieth year,
or year of jubilee, was one of special significance.
"Ye shall hallow the fiftieth year, and proclaim liberty throughout
all the land unto all the inhabitants thereof: it shall be a jubilee unto
you; and ye shall return every man unto his possession, and ye shall
return every man unto his family." Lev. 25:10.
The plan of redemption included the buying back of
man's original possession. All that was lost because of trans-
gression will be fully restored by the Saviour. Those who
have been bound by sin will in the antitypical jubilee year
obtain full liberty. The earth itself will be purified and
restored to its primeval beauty. The redeemed will at that
time "possess their possessions" and will become members
of the family of God. Their dwelling place will be the new
earth that ha.s been prepared for them.
23
"For, behold, I create new heavens and a new earth: and the former
shall not be remembered, nor come into mind. But be ye glad and
rejoice for ever in that which I create: for, behold, I create Jerusalem
a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and
joy in my people: and the voice of weeping shall be no more heard
in her, nor the voice of crying." Isa. 65:17-19.
Cities of Refuge
Many lessons illustrating the gospel are found from the
particulars given of the cities of refuge. Three cities were so
placed on each side of Jordan that one of them was always
within reach of him who was fleeing from his avenger. So
has the Saviour placed Himself within the reach of all, even
of such as are in the utmost peril of vengeance. The high
roads leading to each city were always kept in good repair,
so that the fugitive might not be hindered in his flight. God
designed that every time an Israelite saw a city of refuge,
he should think of Christ, to whom every condemned sinner
can flee for shelter from the enemy. There must be no delay.
As soon as one had taken the life of another, the manslayer
must flee at once; no family ties could hold him. His life
depended upon his speedy flight to the city. Christ has made
ample provision that all may "have a strong consolation, who
have fled for refuge to lay hold upon the hope set before
us." Heb. 6:18.
Anciently, the one who had fled to the city found life
within its walls, but death awaited him if he passed beyond
its boundary. The beloved disciple was familiar with this
truth when he wrote, "And this is the record, that God hath
given to us eternal life, and this life is in his Son. He that
hath the Son hath life; and he that hath not the Son of God
hath not life." 1 John 5:11, 12. It is not sufficient simply to
believe on Christ; we must abide in Him to obtain life.
The Gospel Plan Revealed to Hosea
In the experience of some of the prophets, such as Hosea
and Jonah, and in the stories of Ruth and Esther is to be
found an endless field of study.
The love that Hosea manifested toward his wayward wife
is a type of the love God has shown in His attitude toward
sinners. At no time did the prophet ever waver in his tender
care for his wandering bride. Despite Gomer's infidelity
Hosea remained faithful and constant. What otherwise would
have been a wretched scandal became one of the great gospel
lessons of the Old Testament. All must have wondered at the
marvelous love manifested by Hosea—a holy love for an un-
holy woman. Think what such a loathsome association would
mean to a man of such spotless purity, yet he continued to
look with longing pity upon his wife. Although she deserted
him for other lovers, he searched diligently for her, and
having found her he redeemed her to himself again. It was
his love that made him go all the way. Although she had
forsaken him, he refused to give her up.
Sinful man has acted toward God in the same way as
Gomer did toward Hosea. We have spurned His long-
suffering and His tender love, but He refuses to let us go. His
relationship with us is symbolized by marriage. Just as in
marriage two people become one flesh, so Christ, because of
His great love, was willing to come down to this earth, and,
taking our nature upon Him, became one with us. He came
to seek and to save that which was lost—to redeem us from
the land of sin and disgrace and to restore us to our former
state of holiness and purity. The message of the book of
Hosea presents one of the most beautiful pictures in the
Old Testament, of God's love for His rebellious people who
had broken their covenant with Him and had given them-
selves up to the worship of sin and pleasure.
Jonah
Christ declared to the generation of His day that no sign
would be given to them save the sign of the prophet Jonah.
(Matt. 12:39.) He presents Jonah's experience in the belly
of the whale as a type of the experience He would pass
through in the tomb. Just as Jonah virtually died and was
buried and rose again, so Christ would do the same. Jonah
went forth and proclaimed the gospel to the inhabitants
of Nineveh, and what remarkable success he had! We could
almost say he went with resurrection power. "By the resur-
rection from the dead," the apostle Paul states, "Christ was
declared to be the Son of God with power." Rom. 1:4.
The Book of Ruth
The great gospel work in the book of Ruth is that of
redeeming. This relates to the nearest of kin, who had the
right to acquire the former possessions of his friend by paying
the ransom price. In Boaz, the kinsman of Elimelech, "a
mighty man of wealth," we have another beautiful type of
the redemption provided by Christ. The name Boaz means
"ability." What a fitting title to apply to Christ. As the God-
man, He is our Kinsman-Redeemer. He has not only the
right but the ability to save, even to the uttermost, all who
come unto God by Him. The power to redeem fallen man
was not vested in the angels, for they were not "nigh of kin."
Christ did not take on Him the nature of angels, but the
seed of Abraham. (Heb. 2:14-16.) Therefore He is not
ashamed to call us brethren. (Verse 11.) The patriarch Job
recognized Christ as the near Kinsman, the "Goel," when
he looked forward to a life beyond the tomb. "I know that
my redeemer [near Kinsman] liveth, and that he shall stand
at the latter day upon the earth." Job 19:25.
Right throughout the Old Testament from Genesis to
Malachi are to be found types of the gospel. Some of these
are apparent to the casual reader, but others lie hidden, like
rare diamonds, beneath the surface, and their brilliance is
discerned only by those of spiritual vision. As the myriads of
stars in the heavens come into our view by the giant telescope,
so can the types of the gospel be discerned in every page of
the Old Testament under the guidance of the Holy Spirit.
The Atonement and the Cross
By
TAYLOR G. BUNCH
The Atonement and the Cross
The invitation to speak on such a sublime subject on such

an important occasion is a challenge that has sent me to the
place of diligent study and fervent prayer, the result of which
is a broadening of spiritual vision and a deepening of spirit-
ual experience, for which I am deeply grateful. The experi-
ence is also humbling, because Scriptural research reveals
one's limitations in knowledge and thus emphasizes the
truthfulness of Paul's statement that "now we see through
a glass, darkly," and "know in part" until partial knowledge
is supplanted by "that which is perfect," when "the perfect
state of things is come" and "all that is imperfect will be
brought to an end." (1 Cor. 13:9-12, Weymouth.)
Our present limited vision is emphasized in scores of state-
ments in the instruction given us through the Spirit of
prophecy, oiE which the following are samples:
"You must have an experience much deeper than you have yet
even thought of having. Many who are already members of God's great
family know little of what it means to behold His glory and to be
changed from glory to glory. Many of you have a twilight perception
of Christ's excellence, and your souls thrill with joy. You long for a
fuller, deeper sense of the Saviour's love. You are unsatisfied. But do
not despair. Give to Jesus the heart's best and holiest affections. Treasure
every ray of light. Cherish every desire of the soul after God. Give
yourselves the culture of spiritual thoughts and holy communings. You
have seen but the first rays of the early dawn of His glory. . . . 'The
path of the righteous is as the dawning light that shineth more and
more unto the perfect day.' Proverbs 4:18, A.R.V. Having repented of
359
our sins, confessed them, and found pardon, we are to continue to
learn of Christ until we come into the full noontide of a perfect gospel
faith."'
"It is impossible for any mind to comprehend all the richness and
greatness of even one promise of God. One catches the glory of one
point of view, another the beauty and grace from another point, and
the soul is filled with the heavenly light. If we saw all the glory, the
spirit would faint. But we can bear far greater revelations from God's
abundant promises than we now enjoy. It makes my heart sad to think
how we lose sight of the fullness of blessing designed for us. We con-
tent ourselves with momentary flashes of spiritual illumination, when
we might walk day after day in the light of His presence." '
"It is impossible for any human mind to exhaust even one truth
or promise of the Bible. One catches the glory from one point of view,
another from another point; yet we can discern only gleamings. The
full radiance is beyond our vision. As we contemplate the great things
of God's word, we look into a fountain that broadens and deepens be-
neath our gaze. Its breadth and depth pass our knowledge. As we gaze,
the vision widens; stretched out before us we behold a boundless, shore-
less sea. Such study has vivifying power. The mind and heart acquire
new strength, new life."
Let us all hope and pray that the studies and experiences
of this Bible Conference will take us in spiritual vision
beyond the mere "gleamings" and "momentary flashes of
spiritual illumination" and the "twilight perception of
Christ's excellence" toward the "full radiance" of the "noon-
tide of a perfect gospel faith" in the very "light of His pres-
ence," so that we can enjoy the "entirely different religious
experience" promised God's remnant people when the early
and latter rains are poured out for the speedy finishing of
God's work in the earth.
First of all let us consider some basic principles to guide
us in our study and lead us to right conclusions:
1. The wages, result, or penalty of sin is death, not the
first death, which is the common lot of humanity and is the
result of Adam's transgression, for which we are not respon-
sible, but the second, eternal, death. The first is temporary
I Ellen G. White, Testimonies, vol. 8, pp. 317, 318.

2 Ellen G. White, Testimonies to Ministers, p. 111.
3 Ellen G. White, Education, p. 171.
and is therefore called "sleep," because there will be an
awakening, or resurrection, but the second will be perma-
nent, from which there will be no resurrection. It is the
penalty for our own transgressions, for which we are
responsible.
2. Sin is the transgression, or violation, of divine law, the
organic, constitutional law of basic principles that govern
the moral universe, principles that set forth the character of
the Lawgiver.
3. Both citizenship and justice demand that the require-
ments of God's law be fully satisfied. The standard can in
no wise be lowered or altered to reach man in his fallen
estate, for that would jeopardize the sovereignty of God and
the stability of His government. Also, atonement, or recon-
ciliation, is possible only on the basis of perfect obedience,
either by the transgressor or by another in his behalf. Mercy
and grace are available to the sinner only after the demands
of the law are fully met. Strictly speaking,, mercy and grace
do not supplant justice, but they are extended to the repent-
ant sinner because a substitute meets the death penalty and
thus satisfies the requirements of justice, which is one of
the foundation pillars of the divine administration.
4. Death is not only the penalty for disobedience but also
the price of redemption, and both are accomplished by the
same person in the one event—the atoning death of Christ,
the Innocent One, on the cross of Calvary. Since only the
Creator has the power to re-create, or redeem, and only the
Lawgiver can save from the curse, or condemnation, of the
law, the Son of God alone could pay the redemption price,
which could not be accomplished "with corruptible things,
as silver and gold," but only "with the precious blood of
Christ, as of a lamb without blemish and without spot," for
"without shedding of blood is no remission." There is no
other means of being restored to the divine favor.
5. The plan of redemption is world embracing in its scope
and has thus been available to all men in all ages and dispen-
sations. "Heaven's plan of salvation is broad enough to
embrace the whole world." Christ is the alpha and the
omega of the plan of redemption, the first and the last of
all truth and righteousness, the great I AM of all time, the
Author and the Finisher of all faith, the all and in all of
Christian experience. He is "the Lamb slain from the founda-
tion of the world," and thus the light "which lighteth every
man that cometh into the world." Christ is the very center
and substance of Christianity, and to Him will be given all
honor and glory through all eternity. In the light of these
statements the two following quotations are significant:
"Holy men of old were saved by faith in the blood of Christ. As
they saw the dying agonies of the sacrificial victims, they looked across
the gulf of ages to the Lamb of God that was to take away the sin of
the world."
"Few give thought to the sufferings that sin has caused the Creator.
All heaven suffered in Christ's agony; but that suffering did not begin
or end with His manifestation in humanity. The cross is a revelation
to our dull senses of the pain that, from its very inception, sin has
brought to the heart of God."
6. And last but not least, the subject of the atonement is
incomprehensible except on the basis of experience:
"The soul must be cleansed from vanity and pride, and vacated of
all that has held it in possession, and Christ must be enthroned within.
Human science is too limited to comprehend the atonement. The plan
of redemption is so far-reaching that philosophy cannot explain it. It
will ever remain a mystery that the most profound reasoning cannot
fathom. The science of salvation cannot be explained; but it can be
known by experience."'
This fact is strikingly illustrated by the Hebrew race, to
whom the plan of redemption was revealed through so many
centuries in types and shadows and ceremonies, as well as
the revelations of the prophets, and yet as a people they failed
to comprehend. When the One to whom all their services
pointed came into the world to visit His own, "his own
received him not." They rejected and crucified their own
4 Ellen G. White, Prophets and Kings, p. 377.

5 Ellen G. White, Sketches From the Life of Paul, p. 242.
" Education, p. 263.
7 Ellen G. White, The Desire of Ages, pp. 494, 495.
Messiah, because their knowledge of the atonement was a
mere theory, and they did not know redemption as an indi-
vidual experience. Their knowledge was theoretical rather
than practical and experimental. What a mighty challenge
is their failure to modern Israel, who have inherited "the
exceeding great and precious promises"! "That which God
purposed to do for the world through Israel, the chosen
nation, He will finally accomplish through His church on
earth to-day," and thus to spiritual Israel "will be fulfilled
all the covenant promises made by Jehovah to His ancient
people."'
In the fulfillment of this divinely appointed mission we
must not fail.
We shall discuss the subject of "The Atonement and the
Cross" in three divisions: "The Atonement in Promise,"
"The Atonement in Reality," and "The Atonement in Ex-
perience."
" Prophets and Kings, pp. 713, 714.
The Atonement in Promise
Not only is Christ "the Lamb slain from the foundation of

the world," but He entered the shadow of the cross before the
earth was created, when, in anticipation of the fall, He offered
to pay the redemption price, as is set forth in the following
statements:
"The plan of our redemption was not an after-thought, a plan
formulated after the fall of Adam. It was a revelation of 'the mystery
which hath been kept in silence through times eternal.' It was an un-
folding of the principles that from eternal ages have been the founda-
tion of God's throne. From the beginning, God and Christ knew of the
apostasy of Satan, and of the fall of man through the deceptive power
of the apostate. God did not ordain that sin should exist, but He fore-
saw its existence, and made provision to meet the terrible emergency." g
"Before the foundations of the earth were laid, the Father and the
Son had united in a covenant to redeem man if he should be overcome
by Satan. They had clasped their hands in a solemn pledge that Christ
should become the surety for the human race. This pledge Christ has
fulfilled. When upon the cross He cried out, 'It is finished,' He addressed
the Father. The compact had been fully carried out. Now He declares,
'Father, it is finished. I have done thy will, 0 My God. I have completed
the work of redemption. If Thy justice is satisfied, "I will that they
also, whom thou bast given me, be with me where I am." ' " "
Because of His foreknowledge through the eternal ages
of the past, and the provision that had been made for the
emergency of sin, the Son of God was in the shadow of the
cross from times eternal. In fact, there had never been a
10 Ibid., p. 834.
364
time when He was free from the certainty and anticipation
of Calvary. Although the entrance of sin did not take the
members of the Godhead by surprise, it came as a terrible
shock to all created intelligences. This is strikingly described
in the following statement:
"The fall of man filled all heaven with sorrow. The world that God
had made was blighted with the curse of sin, and inhabited by beings
doomed to misery and death. There appeared no escape for those who
had transgressed the law. Angels ceased their songs of praise. Through-
out the heavenly courts there was mourning for the ruin that sin had
wrought.
"The Son of God, heaven's glorious Commander, was touched with
pity for the fallen race. His heart was moved with infinite compassion
as the woes of the lost world rose up before Him. But divine love had
conceived a plan whereby man might be redeemed. The broken law of
God demanded the life of the sinner. In all the universe there was but
one who could, in behalf of man, satisfy its claims. Since the divine law
is as sacred as God Himself, only one equal with God could make atone-
ment for its transgression. None but Christ could redeem fallen man
from the curse of the law, and bring him again into harmony with
Heaven. Christ would take upon Himself the guilt and shame of sin,—
sin so offensive to a holy God that it must separate the Father and His
Son. Christ would reach to the depths of misery to rescue the ruined
race.
"Before the Father He pleaded in the sinner's behalf, while the
host of heaven awaited the result with an intensity of interest that words
cannot express. Long continued was that mysterious communing,—`the
counsel of peace' for the fallen sons of men. The plan of salvation had
been laid before the creation of the earth; for Christ is 'the Lamb slain
from the foundation of the world'; yet it was a struggle, even with the
King of the universe, to yield up His Son to die for the guilty race.
But 'God so loved the world, that He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have everlasting life.'
0, the mystery of redemption! the love of God for a world that did not
love Him! Who can know the depth of that love which `passeth knowl-
edge'? Through endless ages, immortal minds, seeking to comprehend
the mystery of that incomprehensible love, will wonder and adore. . . .
"The angels prostrated themselves at the feet of their Commander,
and offered to become a sacrifice for man. But an angel's life could not
pay the debt; only He who created man had the power to redeem him.
. . Then joy, inexpressible joy, filled heaven. The glory and blessed-
ness of a world redeemed, outmeasured even the anguish and sacrifice
of the Prince of life. Through the celestial courts echoed the first strains
of that song which was to ring out above the hills of Bethlehem,—`Glory
to God in the highest, and on earth peace, good will toward men.' With
a deeper gladness now than in the rapture of the new creation, 'the
morning stars sang together, and all the sons of God shouted for joy.' "
The good news that the plan of redemption provided a
way of escape was communicated to Adam and Eve through
a statement made to Satan in their hearing: "I will put
enmity between thee and the woman, and between thy seed
and her seed; it shall bruise thy head, and thou shalt
bruise his heel." Gen. 3:15. In this first gospel promise is
revealed the temporary but triumphant death of the prom-
ised Seed, who would conic into the world through birth,
and thus become a partaker of human nature. Through His
incarnation and death He would triumph over His antago-
nist, who would make his attacks chiefly from the rear, result-
ing in a temporary bruise of the heel, whereas Christ would
meet him face to face in a head-on collision, which would
crush his head in a defeat that would be fatal and permanent.
"Forasmuch then as the children are partakers of flesh and
blood, he also himself likewise took part of the same; that
through death he might destroy him that had the power of
death, that is, the devil; and deliver them who through fear
of death were all their lifetime subject to bondage." Heb.
2:14, 15. The doctrines of the immaculate conception and
the assumption of Mary destroy the value of the incarnation
and the possibility of the atonement.
The plan of redemption was further revealed in the
experience of the first parents of the human race when, as
the result of sin, the robe of "light and glory, such as the
angels wear," which enshrouded them, departed, leaving
them naked. By their own works they made for themselves
aprons, or girdles, of fig leaves, which proved to be a miser-
able substitute for their former beautiful garments of inno-
cence. They doubtless felt fairly well clothed, and may even
have been proud of their handiwork, until God came into
the garden. Then they realized that man-made garments were
11 Ellen G. White, Patriarchs and Pi aphets, pp. 63-65.
not sufficient in the divine presence, and they were so con-
scious of their nakedness that in their shame they ran and
hid themselves.
The Lord then made them "coats of skins, and clothed
them." This covering was the handiwork of God, without
one human stitch, but it cost the life of the animal that was
typical of the Lamb of God, whose atoning sacrifice alone
could pay the redemption price and restore man to his lost
dominion. This complete covering was a gift to the guilty
pair, with no obligation on their part except to receive it
and put it on in place of the fig-leaf partial covering made
by human hands. This illustrates the fact that attempted
salvation by human works can produce but "filthy rags,"
which can never prepare man to stand in the presence of a
holy God. Here, in the form of an acted parable, is the first
sermon ever preached on righteousness by faith, which is the
very core of the gospel in all ages.
"The white robe of innocence was worn by our first parents when
they were placed by God in holy Eden. They lived in perfect conformity
to the will of God. . . . A beautiful soft light, the light of God, en-
shrouded the holy pair. This robe of light was a symbol of their spiritual
garments of heavenly innocence. Had they remained true to God, it
would ever have continued to enshroud them. But when sin entered,
they severed their connection with God, and the light that had encircled
them departed. Naked and ashamed, they tried to supply the place of
the heavenly garments by sewing together fig-leaves for a covering. . . .
"Nothing can man devise to supply the place of his lost robe of
innocence. No fig-leaf garment, no worldly citizen-dress, can be worn
by those who sit down with Christ and angels at the marriage supper
of the Lamb. Only the covering which Christ Himself has provided, can
make us meet to appear in God's presence. This covering, the robe of
His own righteousness, Christ will put upon every repenting, believing
soul. . . . This robe, woven in the loom of heaven, has in it not one
thread of human devising. Christ in His humanity wrought out a per-
fect character, and this character He offers to impart to us. . . . By His
perfect obedience He has made it possible for every human being to
obey God's commandments. When we submit ourselves to Christ, the
heart is united with His heart, the will is merged in His will, the mind
becomes one with His mind, the thoughts are brought into captivity to
Him; we live His life. This is what it means to be clothed with the gar-
ment of His righteousness. Then as the Lord looks upon us, He sees,
not the fig-leaf garment, not the nakedness and deformity of sin, but
His own robe of righteousness, which is perfect obedience to the law
of Jehovah. . . All must pass the scrutiny of the great King, and only
those are received who have put on the robe of Christ's righteousness." "
The antagonism of Satan to the true system of religion
based on righteousness and salvation by faith instead of on
human works was revealed in another acted parable, when
Cain presented a substitute offering and then slew Abel
because of his faith and obedience. Cain brought "of the
fruit of the ground," the product of his own labor, as "an
offering unto the Lord." But his bloodless sacrifice was not
acceptable, because "without shedding of blood is no remis-
sion." The divine instruction is: "For the life of the flesh is
in the blood: and I have given it to you upon the altar to
make an atonement for your souls: for it is the blood that
maketh an atonement for the soul." Lev. 17:11. No blood-
less sacrifice could represent the atoning death of Christ, and
therefore the substitute offering was worse than useless. In
fact it was an insult to God and an act of disobedience and ,
rebellion, as are all human substitutes for the divine require-
ments. The rejection of Cain's offering and the acceptance
of Abel's made Cain angry, and his spirit of envy led to
murder.
Abel's sacrifice was pleasing to God, because it was typical
of the Lamb of God, who would die to atone for his sins.
He was pardoned and experienced the joy of justification
with the consciousness that his sins were covered so com-
pletely that God looked upon him as if he had never sinned.
"By faith Abel offered unto God a more excellent sacrifice
than Cain, by which he obtained witness that he was right-
eous, God testifying of his gifts: and by it he being dead yet
speaketh." Heb. 11:4. We are told that Cain "was of that
wicked one, and slew his brother," because "his own works
were evil, and his brother's righteous." 1 John 3:12.
Through his example of "the obedience of faith," Abel
12 Ellen G. White, Christ's Object Lessons, pp. 310-312.
"yet speaketh" to all mankind in one of the most eloquent
sermons ever preached on righteousness by faith; and as has
been true down through the ages, the experience brought
on him the enmity and wrath of Satan, resulting in his
martyrdom, the first of the uncounted millions who have
sealed their faith with their blood because they overcame
the great deceiver "by the blood of the Lamb, and by the
word of their testimony," and "loved not their lives unto
the death."
Another outstanding example of the atonement in prom-
ise is in the experience of Abraham. In Christ's argument
with the Jews over His identity as the Son of God and the
promised Messiah, Jesus said in answer to their boast of
being the children of Abraham: "Your father Abraham re-
joiced to see my day: and he saw it, and was glad." John
8:56. When did Abraham get this vision of the coming
Immanuel? Chiefly in the experience referred to in Hebrews
11:17: "By faith Abraham, when he was tried, offered up
Isaac: and he that had received the promises offered up his
only begotten son." This test of faith is recorded in Genesis
22. The Lord commanded Abraham to take his only son—
the son of promise, whom he dearly loved and in whom his
hopes centered—and offer him as a sacrifice to the Lord.
Through this miracle child the Seed was to come, so that
"all families of the earth" would be blessed. In the light of
these promises the command seemed incredible. But he had
never disobeyed his Lord, and "by faith" he carried out the
strange instruction, knowing that the divine promises would
be fulfilled even if the Lord had to resurrect Isaac from
the dead.
The place of test and vision was on Mount Moriah, where
the father and son erected a crude altar of stones on what
is believed to be the very spot where the altar of burnt
offering was located centuries later in Solomon's Temple.
During the entire three days' journey, Isaac had been puzzled
over the source of the sacrificial lamb, and when his father
broke the news to him that he was to be the offering, he
24
was filled with terror, but as a sharer of the faith of his godly
father, he offered no resistance. To all intents and purposes
the sacrifice of Isaac was an accomplished fact, even though
at the last moment the Lord stayed the hand that held the
uplifted knife. A voice from heaven told Abraham not to
slay the lad, "For now I know that thou fearest God, seeing
thou hast not withheld thy son, thine only son from me."
Abraham's attention was then called to a ram caught in
a thicket by its horns, and he offered it upon the altar as
a substitute for Isaac. Then the Lord renewed His covenant
with Abraham that through his seed all the families of the
earth would be blessed. Note the following comments on
this experience:
"Abraham's great act of faith stands like a pillar of light, illumi-
nating the pathway of God's servants in all succeeding ages. . . .
Through type and promise, God 'preached before the gospel unto Abra-
ham.' And the patriarch's faith was fixed upon the Redeemer to come.
. . . The ram offered in the place of Isaac represented the Son of God,
who was to be sacrificed in our stead. . . . It was to impress Abraham's
mind with the reality of the gospel, as well as to test his faith, that God
commanded him to slay his son. The agony which he endured during the
dark days of that fearful trial, was permitted that he might understand
from his own experience something of the greatness of the sacrifice
made by the infinite God for man's redemption. . . The sacrifice re-
quired of Abraham was not alone for his own good, nor solely for the
benefit of succeeding generations; but it was also for the instruction of
the sinless intelligences of heaven and of other worlds. The field of the
controversy between Christ and Satan,—the field on which the plan of
redemption is wrought out,—is the lesson-book of the universe. . . .
God desired to prove the loyalty of his servant before all heaven, to
demonstrate that nothing less than perfect obedience can be accepted,
and to open more fully before them the plan of salvation. . . . Light
was shed upon the mystery of redemption, and even the angels under-
stood more clearly the wonderful provision that God had made for
man's salvation." "
"Abraham had greatly desired to see the promised Saviour. He
offered up the most earnest prayer that before his death he might behold
the Messiah. And he saw Christ. A supernatural light was given him, and
he acknowledged Christ's divine character. He saw His day, and was
glad. He was given a view of the divine sacrifice for sin. Of this sacrifice
13 Patriarchs and Prophets, pp. 153-155.
he had an illustration in his own experience. . . Upon the altar of
sacrifice he laid the son of promise, the son in whom his hopes were
centered. . . . This terrible ordeal was imposed upon Abraham that he
might see the day of Christ, and realize the great love of God for the
world, so great that to raise it from its degradation, He gave His only
begotten Son to a most shameful death. Abraham learned of God the
greatest lesson ever given to mortal. His prayer that he might see Christ
before he should die was answered." 14
true system of religion, which has its center and
substance in righteousness and salvation by faith in the
atoning blood of Christ, was further revealed to ancient
Israel through the typical sanctuary and its services. The
statement, "Let them make me a sanctuary; that I may dwell
among them„" indicates that by this means the Lord could
come into a closer relationship with His people than would
otherwise have been possible. Every part of the sanctuary,
including its furniture, priesthood, and services, was typical
of Christ and His priestly ministration in the heavenly sanc-
tuary, where He is both the victim and the priest. He
ministers His own blood, and of the redeemed out of the
last generation it is said that they "washed their robes, and
made them white in the blood of the Lamb." Rev. 7:14.
"Thy way, 0 God, is in the sanctuary," declared the
psalmist, and Christ said, "I am the way, the truth, and the
life." The purpose of the sanctuary and its services was there-
fore to reveal Him as the only way of life and truth. This
is testified to in the following quotations:
"In the ministration of the tabernacle, and of the temple that
afterward took its place, the people were taught each day the great
truths relative to Christ's death and ministration, and once each year
their minds were carried forward to the closing events of the great con-
troversy between Christ and Satan, the final purification of the universe
from sin and sinners.""
"Christ was the foundation and center of the sacrificial system in
both the patriarchal and the Jewish age. . . . In the plan of redemption,
Christ is the Alpha and the Omega,—the First and the Last." 16
"Through the teachings of the sacrificial service, Christ was to be
14 The Desire of Ages, pp. 468, 469.

Patriarchs and Prophets, p. 358.
le Ibid., pp. 366, 367.
uplifted before all nations, and all who would look to Him should live.
Christ was the foundation of the Jewish economy. The whole system of
types and symbols was a compacted prophecy of the gospel, a presenta-
tion in which were bound up the promises of redemption." "
"The rites of the Jewish economy were instituted by Christ Him-
self. He was the foundation of their system of sacrificial offerings, the
great antitype of all their religious service. The blood shed as the sac-
rifices were offered pointed to the sacrifice of the Lamb of God. All the
typical offerings were fulfilled in Him." "
"There was virtue in the symbolic service, only as it directed the
worshipers to Christ as their personal Saviour." 19
"Christ was the foundation and life of the temple. Its services were
typical of the sacrifice of the Son of God. The priesthood was established
to represent the mediatorial character and work of Christ. The entire
plan of sacrificial worship was a foreshadowing of the Saviour's death
to redeem the world. There would be no efficacy in these offerings when
the great event toward which they had pointed for ages was consum-
mated. Since the whole ritual economy was symbolical of Christ, it had
no value apart from Him. When the Jews sealed their rejection of
Christ by delivering Him to death, they rejected all that gave signifi-
cance to the temple and its services. Its sacredness had departed. It was
doomed to destruction. . . . In putting Christ, to death, the Jews vir-
tually destroyed their temple."
"As they departed from God, the Jews in a great degree lost sight
of the teachings of the ritual service. That service had been instituted
by Christ Himself. In every part it was a symbol of Him; and it had been
full of vitality and spiritual beauty. But the Jews lost the spiritual life
from their ceremonies, and clung to the dead forms. They trusted to the
sacrifices and ordinances themselves, instead of resting upon Him to
whom they pointed."
"The world has been committed to Christ, and through Him has
come every blessing from God to the fallen race. He was the Redeemer
before as after His incarnation. As soon as there was sin, there was a
Saviour. . . . In every page, whether history, or precept, or prophecy,
the Old Testament Scriptures are irradiated with the glory of the Son
of God. So far as it was of divine institution, the entire system of Juda-
ism was a compacted prophecy of the gospel. To Christ 'give all the
prophets witness.' From the promise given to Adam, down through the
patriarchal line and the legal economy, heaven's glorious light made
plain the footsteps of the Redeemer. Seers beheld the Star of Bethle-
17 Ellen G. White, The Acts of the Apostles, p. 14.

2° Ibid., p. 165.
21 Ibid., p. 29.
hem, the Shiloh to come, as future things swept before them in mysteri-
ous procession. In every sacrifice, Christ's death was shown. In every
cloud of incense His righteousness ascended. By every jubilee trumpet
His name was sounded. In the awful mystery of the holy of holies His
glory dwelt."
These statements make it evident that the atonement in
type was not completed at the altar of burnt offering, where
the sacrifices were slain in the court, but included the ministry
of the priests in the holy place and the high priest in the
holy of holies on the Day of Atonement. The blood of the
typical sacrifices had to be ministered in the sinner's behalf.
Each part was a finished work, but all three were required to
make the atonement complete. That this is also true in the
antitypical is self-evident. The death of Christ on the cross
paid the redemption price, but His blood must be applied
to the repentant sinner through His own mediation, in order
that the atonement or reconciliation may be complete.
It is one of the great tragedies of history that ancient
Israel took their eyes off the meaning and purpose of their
Temple and its services and fixed them upon those things
that were only typical, material, and temporary. They saw
only the human priests, the altar of burnt offering, the dying
sacrificial victims, the table with its twelve cakes of shew-
bread, the seven-branched candlestick with its blazing lights,
the altar of incense with its ascending fragrance, the ark of
the covenant with its mercy seat and the two angels of beaten
gold on either side. The Jews failed to see what these material
things were designed to show them, and therefore the types
became virtual objects of worship and their religion a species
of idolatry.
"Through heathenism, Satan had for ages turned men away from
God; but he won his greatest triumph in perverting the faith of Israel.
. . . The principle that man can save himself by his own works, lay at
the foundation of every heathen religion; it had now become the prin-
ciple of the Jewish religion. Satan had implanted this principle. Wher-
ever it is held, men have no barrier against sin."
22 Ibid., pp. 210-212.

23 Ibid., pp. 35, 36.
"He [Christ] was the one in whom all the Jewish economy and typi-
cal service was to find its fulfillment. He stood forth in the place of the
temple; all the offices of the church centered in Himself alone."'
"Yet they crucified the Originator of all the Jewish economy, Him
to whom all their ordinances pointed. . . . They held, and still hold,
the mere husks, the shadows, the figures symbolizing the true."
Modern Israel faces the same danger. It is tragic indeed
that so many today see only what the Jews saw, the literal
types rather than the spiritual antitypes. They see the court
instead of the church it symbolized, the altar of burnt offering
rather than the altar of Calvary. They see the dying lamb
rather than the Lamb of God, to whom it pointed the sinner;
they behold the table of literal bread and forget Christ, the
Bread of Life; they see the candlestick with its seven branches
and fail to see Christ as "the light of the world" and of His
church, through which He shines with the completeness of
perfect illumination. They look at the literal altar of incense,
with its ministering priests, instead of the ministration of
Christ as He offers to the Father the prayers of His people
with the fragrance of His own righteousness.
Altogether too many of God's remnant people see only
the wooden ark of the covenant containing the Ten Com-
mandments written on stone. They see a literal mercy seat
instead of Christ standing between the sinner and the broken
law, ministering grace and mercy. Many see only two angels
of gold rather than the mighty angel Gabriel and his asso-
ciate covering cherub and their thousands of assistants who
minister before the throne and were prefigured by the likeness
of angels woven into the curtains of the sanctuary. God grant
that our eyes may be opened to discern Christ and His priestly
ministry in the heavenly temple rather than the typical and
material symbols used to reveal Him to Israel. Otherwise our
study of the typical sanctuary and its services will be in vain,
and we too will be guilty of idolatry.
All the way from the fall of man and the introduction
Ellen G. White, Fundamentals of Christian Education, p. 399.

'5 Ibid.,p. 398.
of the plan of redemption down to Calvary, Satan's enmity
was evident. By his usurpation of Adam's position and king-
dom he became "the prince of this world." He was therefore
the official representative of this world in the councils of
heaven from the time of the fall of Adam until Calvary, when
Christ wrested the position from him and became "the second
Adam." In Job 1:6-12; 2:1-7 is described two great meetings
of the "sons of God," or the representatives of the different
worlds, who came together before the Lord. It seems that a
roll was called, and on both occasions Satan responded as
the representative of this earth. The Lord asked him if he
were acquainted with Job, "a perfect and an upright man,
one that feareth God, and escheweth evil." Satan knew Job
well, and threw the challenge into the face of Jehovah that
Job did not serve Him for nothing or because of love, but
for the material advantages it brought him, and that if God
would withdraw His protection, Job would curse Him to
His face. The Lord accepted the challenge, and the fiery test
proved Satan to be a liar. Job did not surrender his integrity,
but withstood all the cruel onslaughts of Satan, and caused
the defeat and embarrassment of the adversary before the
universe.
Satan was three times declared to be "the prince of this
world" by Christ, and felt so secure in this position that he
offered his sovereignty to Christ in exchange for a single act
of worship, which would constitute an acknowledgment of
his own superiority. He said to Christ, "All this power will
I give thee, and the glory of them: for that is delivered to
me; and to whomsoever I will I give it. If thou therefore
wilt worship me, all shall be thine." Luke 4:6, 7.
The very fact that the offer was a "temptation" indicates
that Satan had the right to make the proposition and could
have fulfilled his promise. But Jesus spurned the offer and
began His journey on the bloody road to Calvary to win back
the sovereignty of the world through conflict and sacrifice
rather than compromise. The same offer was later accepted
by the bishops of Rome, and to this day they boast of being
the successors of the Caesars. Commenting on Revelation
11:15, A. T. Robertson said:
"This is the certain and glorious outcome of the age-long struggle
against Satan, who wields the kingdom of the world which he offered
to Christ on the mountain for one act of worship. But Jesus scorned
partnership with Satan in the rule of the world, and chose war, war
up to the hilt and to the end. Now the climax is come with Christ as
Conqueror of the kingdom of this world for his Father. This is the
crowning lesson of the Apocalypse." "
From the beginning, Satan was determined to make his
rulership of the kingdom of this world permanent, but Christ
was just as determined to thwart his plan.
"When Adam sinned, man broke away from the heaven-ordained
center. A demon became the central power in the world. Where God's
throne should have been, Satan had placed his throne. The world laid
its homage, as a willing offering, at the feet of the enemy. Who could
bring in the principles ordained by God in His rule and government to
counterwork the plans of Satan and bring the world back to its loyalty?
God said: I will send My Son. . . . This is the remedy for sin. Christ
says: 'Where Satan has set his throne, there shall stand My cross. Satan
will be cast out, and I will be lifted up to draw all men unto Me. I will
become the center of the redeemed world.' "
As He was approaching Gethsemane, Jesus said, "Now is
the judgment of this world: now shall the prince of this world
be cast out. And I, if I be lifted up from the earth, will draw
all men unto me." John 12:31, 32. That this "all" included
the universe of unfallen beings is evident from Colossians
1:20: "And, having made peace through the blood of his
cross, by him to reconcile all things unto himself; by him, I
say, whether they be things in earth, or things in heaven."
The importance of the cross is emphasized by the fact that
this event completed the reconciliation of the angels and
unfallen beings of other worlds to God. For the first time
they fully understood the character of Satan and the meaning
of the controversy that had long been a mystery to them.
"And as Christ in His expiring agony upon the cross cried out, 'It
is finished!' a shout of triumph rung through every world, and through
2.A. T. Robertson, Word Pictures in the New Testament (2d ed.), vol. 6, p. 384.
heaven itself. The great contest that had been so long in progress in
this world was now decided, and Christ was conqueror. His death had
answered the question whether the Father and the Son had sufficient
love for man to exercise self-denial and a spirit of sacrifice. Satan had
revealed his true character as a liar and a murderer. It was seen that
the very same spirit with which he had ruled the children of men who
were under his power, he would have manifested if permitted to con-
trol the intelligences of heaven. With one voice the loyal universe
united in extolling the divine administration."
The long controversy over the sovereignty of this world
from its beginning in heaven to Satan's last attack on the
remnant of God's church in the closing crisis, is graphically
pictured in chapter twelve of the Revelation. Here the church
of Christ through all the ages is symbolized by a woman who
is clothed with the sun, or the righteousness of Christ, who is
called "the Sun of Righteousness." She is standing on the
moon and is crowned with twelve stars, symbolic of divinely
appointed leadership. The Lord said, "I have likened the
daughter of Zion to a comely and delicate woman" (Jer. 6:2);
and Paul said to the church of Corinth: "I have espoused
you to one husband, that I may present you as a chaste virgin
to Christ" (2 Cor. 11:2).
In regard to a woman being used in the Scriptures as a
symbol of the church of God, Albertus Pieters said:
"This meaning is more generally agreed upon than the meaning
of almost any other of the chief figures of the book of Revelation."
"Christ honored the marriage relation by making it also a symbol
of the union between Him and His redeemed ones. He Himself is the
Bridegroom; the bride is the church." "
"In Revelation 17, Babylon is represented as a woman,—a figure
which is used in the Bible as the symbol of a church, a virtuous woman
representing a pure church, a vile woman an apostate church." "
The church of Christ is symbolized by one woman,
whereas Babylon, the church of Satan, is represented by a
family composed of a corrupt mother and many daughters
of the same character. The church is spoken of as "the body
Patriarchs and Prophets, pp. 69, 70.
Albertus Pieters, The Lamb, the Woman and the Dragon, p. 162,
Ellen G. White, Ministry of Healing, p. 356.
80
" Ellen G. White, The Great Controversy, p. 381.
of Christ," and He can have but one body of which He is
the head. (See Eph. 2:22; 4:4.) Ancient Israel is called "the
church in the wilderness." (Acts 7:38.) There has been but
one true church through all the ages, of which all God's
people have been members. Those of the last generation are
therefore called "the remnant of her seed" or children rather
than "the remnant church." (See Rev. 12:17.)
"All of God's people upon the earth are one body, from the begin-
ning to the end of time. They have one Head that directs and governs
the body." "
"The church of God below is one with the church of God above.
Believers on the earth and the beings in heaven who have never fallen
constitute one church."
In Hebrews 12:22, 23, we are told that "the church of the
firstborn" embraces all "which are written in heaven," in-
cluding "an innumerable company of angels."
It is evident that the symbolic woman under consideration
cannot possibly represent the church of the Christian dispen-
sation only, because the "man child" to whom she gave birth
came into the world thirty years before the Christian church
had its origin. The man child was of course Christ, who was
later "caught up unto God, and to his throne," and will
someday "rule all nations with a rod of iron." That this
woman represents the one church of all time is the opinion
of many of the best commentators:
"We regard the Woman as the symbol of God's religious system on
earth, from the beginning of His testimony until the consummation."'
"It must then be the CHURCH; the church not simply as Jewish, but
in a more generic and theocratic sense—the people of God."'
"The Woman is the Old and New Testament Church of God in
undivided unity."
"She is the heavenly representative of the people of God, . . . rep-
resented alike by the people of the old and new covenants.... With our
writer there is only one true Israel, embracing alike the Jewish and
Christian Church." "

sa Ibid., vol. 6, p. 366.,
W. Davis, The
T Patmos Vision, p. 178.
e5 Moses Stuart, Commentary on the Apocalypse, p. 252.
36 John Peter Lange, A Commentary on the Holy Scriptures, on Revelation 12:1.
37 I. T. Beckwith, The Apocalypse of St. john, pp. 621, 622,
"Doubtless the Church of the Old Testament was the Mother of
whom Christ came after the flesh. But here, as everywhere in the Book,
no sharp dividing line is drawn between the Church of the Old Testa-
ment and the Christian Society; the latter is viewed as the Jewish
Church come to its maturity. Thus the woman who gave birth to the
Christ is afterwards identical with her who after His departure suffered
for her faith in Him . . . and who is the mother of believers."
"There has really been but one Church on earth, existing through
all times and under all economies. And so we have here, as the symbol
of it, this one glorious woman, in whom all its highest excellencies and
chief characteristics are summed up from the beginning even unto the
great consummation." "
The woman, or church, is pictured as waiting for the
birth of the Redeemer. How long did God's people wait for
the promised Messiah?—from the gates of Paradise, when the
first gospel promise was made, revealing the fact that redemp-
tion would come through the seed of the woman. Every godly
mother hoped that her son would be the expected Deliverer.
There was no definite knowledge of the time until Daniel
received the prophecy of the seventy weeks of years, sixty-
nine of which would reach to "Messiah the Prince." In this
prophecy the very year of Christ's baptism and anointing
was pointed out almost six hundred years before the events
occurred. So, naturally, when the time came "the people
were in expectation."
The revelator then saw another symbol, that of a "great
red dragon, having seven heads and ten horns." In verse 9
this dragon is declared to represent "that old serpent, called
the Devil, and Satan, which deceiveth the whole world."
That it also represents Satan's earthly rulership through seven
great universal powers of earth and the lesser kingdoms sym-
bolized by the ten horns is evident. Both seven and ten are
symbols of completeness and universality; therefore, the
dragon with seven heads and ten horns represents the entire
history of the revolt of Satan against the government of God
from the fall of a third of the angelic host and the first phase
of the warfare against Michael in heaven to his final attack on
3s H. B. Swete, The Apocalypse of St. John (3d ed.), pp. 148, 149.
80 J. A. Seiss, The Apocalypse, vol. 2, p. 277.
the remnant of the church of Christ at the close of the career
of the church militant.
That the dragon is symbolic of the completeness of
Satan's dominion as "the prince of this world" is the position
of most modern commentators, including our own:
"The seven heads may fitly represent the multiplied worldly powers
which the evil one brings against Christ and His Church. . . . The
whole scene is expressive of the great powers which from the beginning
wage war with the Lamb " "
"Here Satan is depicted as a great red monster, having seven heads
and ten horns and upon his heads crowns. This and other similar pres-
entations are surely given just to indicate the universality of Satanic
power in the world. . . . The heads and horns and crowns simply ex-
press various phases of his earthly power." 41
"The 'seven heads and ten horns' of this Dragon, represent the
consummation of his efforts, through his control of the governments of
this world, to persecute the true worshipers of God, and to secure for
himself that worship which belongs to God alone . . . ; 'seven' being
the number in this book to denote dispensational fullness or complete-
ness. " 42
That the mighty dragon, the symbol of physical strength
and power, should be defeated and finally destroyed by a
Lamb, the symbol of timidity and weakness, is the paradox
of paradoxes, indicating that the long contest has its climax
in Christ's atoning sacrifice on the altar of Calvary. Satan's
knowledge of the time of the Messiah's advent was gained
through his study of the revelations of the prophets and of
the types of the typical services:
"When God's written word was given through the Hebrew prophets,
Satan studied with diligence the messages concerning the Messiah. Care-
fully he traced the words that outlined with unmistakable clearness
Christ's work among men as a suffering sacrifice and a conquering
king."
His first definite knowledge as to the time was the proph-
ecy of Daniel, and as the appointed time drew near Satan
stood before the woman, or church, with even more expec-
40 The Pulpit Commentary, "Homilies by Various Authors," on Revelation 12:3 (R.
G[reen], p. 324).
tt W. Lamb, Studies in the Book of Revelation, pp. 220, 221.
42 C. W. M. Turner, Outline Studies in the Book of Revelation, p. 66.
Prophets and Kings, p. 686,
tancy than was manifested by God's own professed people. It
was his long-expected opportunity, and he planned to make
the most of it.
It seemed evident that at first Satan entertained some
doubts regarding the identity of Jesus as the Messiah, just
as did the people of God. He may have shared some of the
mistaken ideas of the Jews. It did not seem possible that the
meek and lowly Jesus could be the former mighty Prince
Michael whom he had known in heaven and who had de-
feated him and his angels in the contest there. He was, how-
ever, assured that Jesus was the Messiah when at His baptism
the voice of the Father was heard saying, "This is my beloved
Son, in whom I am well pleased." The identity was complete
when during the battle in the wilderness Christ asserted His
divine authority and commanded Satan to get behind Him.
"Satan had questioned whether Jesus was the Son of God. In his
summary dismissal he had proof that he could not gainsay. Divinity
flashed through suffering humanity. Satan had no power to resist the
command. Writhing with humiliation and rage, he was forced to with-
draw from the presence of the world's Redeemer. Christ's victory was
as complete as had been the failure of Adam." "
The prophecy declares that "the dragon stood," or "was
standing" before the woman in a waiting and expectant atti-
tude, ready to destroy "the man child" as soon as He was
born. How long did he wait in anxious expectation for
Michael to become a partaker of human flesh? Since he had
been diligently searching the writings of the prophets down
through the ages to ascertain if possible the time of His
advent, it is evident that Satan waited just as long as did
the church, or from the time of the first gospel promise. It
was then that he learned that Michael would come into the
world through birth. He may have wondered whether the
miracle child Isaac was the promised one, and later whether
Moses was the expected one. But because of his knowledge
of the prophecy of Daniel, he too was in "expectation" when
John the Baptist began to announce that the advent of the
Messiah was at hand. The dragon, under the then-ruling
head of pagan Rome, attempted through Herod to destroy
Jesus soon after His birth, but was thwarted in his purpose.
Both the sun-clad woman and the great red dragon are
symbolic of world-embracing, universal, and parallel organi-
zations or movements. They represent two rival and antago-
nistic systems covering the entire history of the reign of sin.
The church of Christ and the powers of darkness have always
been two great conflicting forces on the earth, the latter ever
manifesting the spirit of malignity and seeking to crush every
tendency toward salvation through the blood of Christ.
Revelation 12:7-13 constitutes an interruption in the
narrative of the warfare of the dragon against Christ and His
church, and the purpose of this parenthetical statement is to
give the background of the long controversy and the reason
for Satan's malignity against Christ, especially while He was
on earth completing the plan of redemption. It is evident
that these verses have a double application, first, to the
beginning of the conflict that took place in heaven and re-
sulted in Satan's defeat and the loss of his official position
as the first of the covering cherubs; and, second, to the great
struggle between Christ and Satan on earth during the
period of Christ's incarnation as "the man child." Verses 10-
13 describe Christ's Calvary victory and its results both in
heaven and on earth. This was the decisive battle in the war
between Prince Michael and Prince Lucifer. It will be dis-
cussed in our next study.
The Atonement in Reality
The cross is the great center of all time, the meeting place
of the two eternities. The word history is said to be ari
abbreviated form of his story, and the story of all stories is
that of Christ and Him crucified. Therefore history can be
properly understood and appreciated only when its events
are viewed in their relationship to Calvary. This is especially
true of sacred history.
"The sacrifice of Christ as an atonement for sin is the great truth
around which all other truths cluster. In order to be rightly understood
and appreciated, every truth in the word of God, from Genesis to Reve-
lation, must be studied in the light that streams from the cross of Cal-
vary. I present before you the great, grand monument of mercy and
regeneration, salvation and redemption,—the Son of God uplifted on the
cross. This is to be the foundation of every discourse given by our min-
isters." "
"The mystery of the cross explains all other mysteries." "
This is also the viewpoint of the angelic host and the
inhabitants of unfallen worlds. The death of Christ was the
great event that completed the process of reconciling the un-
fallen universe to God. Christ declared that when He would
be lifted up on the cross He would draw all unto Him. Con-
cerning the pre-eminence of Christ in both creation and
redemption the apostle Paul wrote:
"Christ is the visible representation of the invisible God, the First-
born and Lord of all creation. For in Him was created the universe of
46 The Great Controversy, p. 652.
383
their testimony as to its merits. Millions, like Abel, have
been loyal even unto martyrdom. "They held their lives
cheap and did not shrink even from death." (Weymouth.)
Christ was indeed "the Lamb slain from the foundation of
the world," and therefore has been the source and secret of
victory during the entire reign of sin. Since Calvary, even
the unfallen beings have been able to answer the arguments
of Satan and thus nullify his propaganda by reminding him
of the results of his enmity in nailing Christ to the cross, and
in this manner they defeat him by the word of their testimony.
Because the great rebel has been cast out of the position
where he could accuse the saints of earth in the presence of
God, and at the same time has lost the last vestige of their
sympathies, they cry out in animation: "Therefore rejoice,
ye heavens, and ye that dwell in them." Then, remembering
that the removing of Satan's center of activity to his only
remaining foothold, the earth, they add: "Woe to the in-
habiters of the earth and of the sea! for the devil is come
down unto you, having great wrath, because he knoweth that
he hath but a short time." "Because the devil has gone down
unto you having great wrath," or "has descended to you in
fierce anger," or "has gone down to you in great fury," are
other translations. For four thousand years Satan had made
himself a nuisance in the heavenly courts, and now what was
their gain would be the temporary disadvantage of the saints
on earth. Defeated in every battle with Christ, there was
nothing left for Satan except to make war on the citizens of
the heavenly kingdom who dwell on earth, and to them he
came down with great wrath.
This attack was made "because he knoweth that he hath
but a short time." He was "full of fierce anger, because he
knows that his appointed time is short." (Weymouth.) The
language indicates that the death of Christ revealed some-
thing to Satan he never knew before, that his defeat was
certain and the death knell of his kingdom had been
sounded. It was only a question of time till he must meet
his deserved doom as a transgressor of the divine law and the
leader of the revolt against the divine administration. Up
to that time he had entertained hopes of ultimate success.
He felt certain that he could overcome Michael in His
human form, just as he had defeated the first Adam and
led captive his descendants almost at will. Satan had felt
sure of success in leading Christ into sin and thus thwart-
ing the plan of redemption. In his rage and disappoint-
ment he determined to do his successful rival all the damage
possible before the end. He could no longer reach Christ
in person, and the angels and unfallen beings were so com-
pletely alienated from him that he could not influence
them, and the only means of retaliation left was to wreak his
vengeance on Christ by attacking His bride in the world, and
this he does with ever-increasing fury.
"And when the dragon saw that he was cast unto the earth,
he persecuted the woman which brought forth the man
child." When Christ died in triumph, Satan "saw," or real-
ized, that his cause was lost and that his activities in the future
would be greatly restricted, except in the earth. It was the
realization of what had happened and its final consequences
that made him so angry and led him to make his last desperate
stand in this world and fight to the bitter end even though
he knew he was waging a losing battle. With his back to the
wall he was fighting the war of desperation. His last attack
against the remnant will be the most relentless and savage.
One of the chief reasons Satan becomes "furiously angry"
with the remnant of the church is that they have "the testi-
mony of Jesus Christ," or the Spirit of prophecy, through
which they have been given the most complete pictures of his
activities, and the best commentaries on these verses in the
Revelation:
"When the last steps of Christ's humiliation were being taken,
when the deepest sorrow was closing about His soul, He said to His
disciples, The prince of this world cometh, and hath nothing in me.'
'The prince of this world is judged.' Now shall he be cast out. With
prophetic eye Christ traced the scenes to take place in His last great
conflict. He knew that when He should exclaim, 'It is finished,' all
heaven would triumph. His ear caught the distant music and the shouts
of victory in the heavenly courts. He knew that the knell of Satan's
empire would then be sounded, and the name of Christ would be her-
alded from world to world throughout the universe." "
"To the angels and unfallen worlds the cry, 'It is finished,' had a
deep significance. It was for them as well as for us that the great work
of redemption had been accomplished. They with us share the fruits of
Christ's victory. Not until the death of Christ was the character of Satan
clearly revealed to the angels or to the unfallen worlds. The arch-apos
tate had so clothed himself with deception that even holy beings had not
understood his principles. They had not clearly seen the nature of his
rebellion. . . .
"Satan saw that his disguise was torn away. His administration was
laid open before the unfallen angels and before the heavenly universe.
He had revealed himself as a murderer by shedding the blood of the
Son of God, he had uprooted himself from the sympathies of the heav-
enly beings. Henceforth his work was restricted. . . . The last link of
sympathy between Satan and the heavenly world was broken. . . .
"Well, then, might the angels rejoice as they looked upon the
Saviour's cross; for though they did not then understand all, they knew
that the destruction of sin and Satan was forever made certain, that the
redemption of man was assured, and that the universe was made eter-
nally secure. Christ Himself fully comprehended the results of the sac-
rifice made upon Calvary. To all these He looked forward when upon
the cross He cried out, 'It is finished.' " "
As far as the rest of the universe was concerned, Satan
and his angels could have been destroyed at any time after
the death of Christ, with their full approval, and the only
reason for another two-thousand-year delay is in order that
the inhabitants of this earth may decide. "Every creature" of
"every nation, and kindred, and tongue, and people" must
hear the gospel and be enlightened sufficiently to make an
intelligent decision as to whom he will have rule over him,
Christ or Satan. As the result of the convicting power under
the latter rain, all men will make a final and irrevocable
decision that will settle their eternal destiny. Before their
execution in the lake of fire all the impenitent will follow
the lead of Satan and his angels in bowing the knee and
acknowledging that God was just in all His dealings with

48 Ibid., pp. 758-764.
them and that they deserve what is about to befall them. This
will help make the universe "eternally secure," so that "afflic-
tion shall not rise up the second time." What an exhibition of
the mercy, patience, and long-suffering of God in enduring
the afflictions of sin for more than seven millenniums of time
in order that the lesson may be so fully learned that the
experience of sin can never be repeated.
Most of the persecutions of Satan against the church have
taken place since his defeat at Calvary, and these are graphi-
cally described in Revelation 12:6, 13-15. The first bloody
assault came during the pagan Rome persecutions of the first,
second, and third centuries, and during the Middle Ages,
when the Papacy dominated the world, millions of Christians
sealed their faith with their blood. The last attack will be
against those in the last days who keep the commandments
of God and are guided by the prophetic gift. The persecuted
saints are sustained through these fiery trials by the knowl-
edge of eventual triumph:
"Why, what we now suffer I count as nothing in comparison with
the glory which is soon to be manifested in us. For all creation, gazing
eagerly as if with outstretched neck, is waiting and longing to see the
manifestation of the sons of God. For the Creation fell into subjection
to failure and unreality (not of its own choice, but by the will of Him
who so subjected it). Yet there was always the hope that at last the
Creation itself would also be set free from the thraldom of decay so as
to enjoy the liberty that will attend the glory of the children of God.
For we know that the whole Creation is groaning together in the pains
of childbirth until this hour. And more than that, we ourselves, though
we possess the Spirit as a foretaste and pledge of the glorious future,
yet we ourselves inwardly sigh, as we wait and long for open recogni-
tion as sons through the deliverance of our bodies." Rom. 8:18-23,
Weymouth.
While the cross must ever remain the center, the gospel is
not complete 'without the preaching of kindred fundamental
truths:
"These are our themes—Christ crucified for our sins, Christ risen
from the dead, Christ our intercessor before God; and closely connected
with these is the office work of the Holy Spirit, the representative of
Christ, sent forth with divine power and gifts for men. . . .
"Lift Him up, the Man of Calvary, higher and still higher. There
is power in the exaltation of the cross of Christ. . . . Christ is to be
preached not controversially, but affirmatively. . . . Gather up the
strongest affirmative statements regarding the atonement made by Christ
for the sins of the world. . . . Give all the affirmatives and proofs that
make the gospel the glad tidings of salvation to all who receive and
believe on Christ as a personal Saviour." '°
"The life and death of Christ, the price of our redemption, are not
only to us the promise and pledge of life, not only the means of opening
again to us the treasures of wisdom: they are a broader, higher revela-
tion of His character than even the holy ones of Eden knew."'
We are therefore told where to fix our chief attention in
study and meditation:
"It would be Well for us to spend a thoughtful hour each day in con-
templation of the life of Christ. We should take it point by point, and
let the imagination grasp each scene, especially the closing ones. As we
thus dwell upon His great sacrifice for us, our confidence in Him will
be more constant, our love will be quickened, and we shall be more
deeply imbued with His spirit. If we would be saved at last, we must
learn the lesson of penitence and humiliation at the foot of the cross." "
" 'Behold the life and character of Christ, and study His media-
torial work. Here is infinite wisdom, infinite love, infinite justice, infi-
nite mercy. Here are depths and heights, lengths and breadths, for our
consideration. Numberless pens have been employed in presenting to
the world the life, the character, and the mediatorial work of Christ,
and yet every mind through which the Holy Spirit has worked has pre-
sented these themes in a light that is fresh and new.' . . . Teach the
great practical truths that must be stamped upon the soul. Teach the
saving power of Jesus 'in whom we have redemption through his blood,
even the forgiveness of sins.' Colossians 1:14. It was at the cross that
mercy and truth met together, that righteousness and truth kissed each
other. Let every student and every worker study this again and again,
that they, setting forth the Lord crucified among us, may make it a fresh
subject to the people." "
As Jesus approached the hour of trial and decision, He
said, "The hour is come, that the Son of man should be
glorified. . . . Now is my soul troubled; and what shall I
say? Father, save me from this hour: but for this cause came
I unto this hour." john 12:23-27. During the first world war
4. Ellen G. White, Evangelism, p. 187.
5° Education, p. 28.
" The Desire of Ages, p. 83.
a wounded soldier was told by his physician that he could
live but a few hours. He turned his head to the wall, and
after a few minutes of silent meditation was heard to say, as
if in answer to his own thoughts, "Well, that is what I came
over here for." To die for the sins of the world is what Jesus
came into the world to accomplish, and why should He seek
to escape it? With this decision He set His face like a flint
to go through with the ordeal. His intense soul anguish be-
came evident to the disciples while they were in the upper
room, and sensing an impending crisis, they were seized with
anxiety and superstitious dread.
In the Garden of Gethsemane the sorrow of Jesus became
so intense that He said to His disciples, "My soul is exceeding
sorrowful, even unto death," and He urged them to watch
and pray with Him. Then He went deeper into the garden
alone to engage in a struggle in which His earthly companions
could not share. There His soul agony was indescribable. He
was "sore amazed" and "very heavy." He was encompassed
with "the sorrows of death" and "of hell." The weight of
the sins of the world was crushing out His life. The Lord
had "laid on him the iniquities of us all," and in order to
atone for them He must "taste death for every man."
It was at this time that the experience recorded in
Hebrews 5:7 took place: "For Jesus during His earthly life
offered up prayers and entreaties, crying aloud and weeping
as He pleaded with Him who was able to bring Him in safety
out of death, and He was delivered from the terror from
which He shrank." (Weymouth.) This terror was that of the
second death that He must suffer in order to meet the penalty
of sin as the substitute of the lost sinner—the death that
brings an eternal separation from God and heaven. It was
necessary for Him to enter into that "outer darkness" where
there is "weeping and gnashing of teeth." He experienced all
the terrors of those who realize they are eternally lost without
a ray of hope. With all the mental and soul anguish that the
experience involves, He fully met the penalty of the broken
law.
"As the Son of God bowed in the attitude of prayer in the Garden
of Gethsemane, the agony of His spirit forced from His pores sweat
like great drops of blood. It was here that the horror of great darkness
surrounded Him. . . . He was suffering in man's stead as a transgressor
of the Father's law. . . . The divine light of God was receding from
His vision, and He was passing into the hands of the powers of darkness.
In His soul anguish He lay prostrate on the cold earth. He was realizing
His Father's frown. He had taken the cup of suffering from the lips of
guilty man, and proposed to drink it Himself, and in its place give to
man the cup of blessing. The wrath that would have fallen upon man
was now falling upon Christ."
During this terrible ordeal Jesus was tempted to give up
and let man meet his deserved doom. The cup trembled in
His hand as the fate of a lost world hung in the balance.
Mark thus describes it: "And he went forward a little, and
fell on the ground, and prayed that, if it were possible, the
hour might pass from him. And he said, Abba, Father, all
things are possible unto thee; take away this cup from me:
nevertheless not what I will, but what thou wilt." Mark
14:35, 36.
"Now had come the hour of the power of darkness. Now His voice
was heard on the still evening air, not in tones of triumph, but full of
human anguish. The words of the Saviour were borne to the ears of the
drowsy disciples. '0 my Father, if this cup may not pass away from me,
except I drink it, thy will be done.' The first impulse of the disciples was
to go to Him. . . . They saw His face marked with the bloody sweat
of agony, and they were filled with fear. His anguish of mind they
could not understand. 'His visage was so marred more than any man,
and his form more than the sons of men! . .
"The humanity of the Son of God trembled in that trying hour.
He prayed not now for His disciples that their faith might not fail,
but for His own tempted, agonized soul. The awful moment had come,
—that moment which was to decide the destiny of the world. The fate
of humanity trembled in the balance. Christ might even now refuse to
drink the cup apportioned to guilty man. It was not yet too late. He
might wipe the bloody sweat from His brow, and leave man to perish
in his iniquity. . . . The words fell tremblingly from the pale lips of
Jesus, '0 my Father, if this cup may not pass away from me, except I
drink it, thy will be done.' Three times has He uttered that prayer.
Three times has humanity shrunk from the last, crowning sacrifice.
THE ATONEMENT AND THE GROSS 393
But now the history of the human race comes up before the world's
Redeemer. . . . The woes and lamentations of a doomed world rise
before Him. He beholds its impending fate, and His decision is made.
He will save man at any cost to Himself. He accepts His baptism of
blood, that through Him perishing millions may gain everlasting life.
He has left the courts of heaven, where all is purity, happiness, and
glory, to save the one lost sheep, the one world that has fallen by
transgression. And He will not turn from His mission. He will become
the propitiation of a race that has willed to sin. His prayer now breathes
only submission: 'If this cup may not pass away from me, except I
drink it, thy will be done.' Having made the decision, He fell dying
to the ground from which He had partially risen. . . .
"But God suffered with His Son. Angels beheld the Saviour's agony.
They saw their Lord enclosed by legions of Satanic forces, His nature
weighed down with a shuddering, mysterious dread. There was silence
in heaven. No harp was touched. Could mortals have viewed the amaze-
ment of the angelic host as in silent grief they watched the Father
separating His beams of light, love, and glory from His beloved Son,
they would better understand how offensive in His sight is sin. . . . In
this awful crisis, when everything was at stake, when the mysterious
cup trembled in the hand of the sufferer, the heavens opened, a light
shone forth amid the stormy darkness of the crisis hour, and the mighty
angel who stands in God's presence, occupying the position from which
Satan fell, came to the side of Christ. The angel came not to take the
cup from Christ's hand, but to strengthen Him to drink it, with the
assurance of the Father's love. He came to give power to the divine-
human suppliant. . . . The sleeping disciples had been suddenly awak-
ened by the light surrounding the Saviour. They saw the angel bending
over their prostrate Master. They saw him lift the Saviour's head upon
his bosom, and point toward heaven. They heard his voice, like sweet
music, speaking words of comfort and hope."
The secret of Christ's final decision to drink the cup to its
bitter dregs is set forth in the following quotation:
"What sustained the Son of God in His betrayal and trial? He saw
of the travail of His soul and was satisfied. He caught a view of the
expanse of eternity and saw the happiness of those who through His
humiliation should receive pardon and everlasting life. . . . His ear
caught the shout of the redeemed. He heard the ransomed ones singing
the song of Moses and the Lamb. We must have a vision of the future
and of the blessedness of heaven. Stand on the threshold of eternity,
and hear the gracious welcome given to those who in this life have
54 The Desire of Ages, pp. 690-694.

co-operated with Christ, regarding it as a privilege and an honor to
suffer for His sake." "
After mentioning the visit of the angel to strengthen Jesus
to go on to Calvary, Luke says: "And being in an agony he
prayed more earnestly: and his sweat was as it were great
drops of blood falling down to the ground." Luke 22:44.
The blood came out of the pores of His skin and fell to the
ground as it were sweat, or in the likeness of sweat. Thus was
fulfilled the prophecy of Isaiah 63:1-3, written more than six
centuries before, that He would emerge from this ordeal with
"dyed garments" that would be "red" "like" those of "him
that treadeth in the winefat," whose garments would be
"sprinkled" and stained with the blood of the grapes. The
apostle to the Hebrews declared that Jesus "resisted unto
blood, striving against sin." Heb. 12:4.
The sweating of blood is a rare occurrence, but it is not
unknown to history and medical science, and is known as
diapedesis. A few notable cases have been recorded by his-
torians and physicians in which persons under great physical
strain, mental anguish, or intense fear have sweat blood. One
of the most outstanding cases was that of King Charles IX
of France. Of his death, Voltaire wrote:
"The disease that carried him off is very uncommon; his blood
flowed from all of his pores. This malady, of which there are some
examples, is the result either of excessive fear, furious passion, or of
a violent and melancholic temperament."
The French historian Mezeray said of the same event:
"During the last two weeks of his life his condition made strange
efforts. He was affected with spasms and convulsions of extreme violence.
He tossed and agitated himself continually and his blood gushed from
all the outlets of his body, even from the pores of his skin, so that
on one occasion he was found bathed in a bloody sweat."
A number of cases of this sort were collected by Dr.
William Stroud, one-time president of the Royal Medical
Testimonies, vol. 8, pp. 43, 44.

55
Voltaire, OEuvres Completes, vol. 18, pp. 531, 532,
56
5, Mezeray, Histoire de France, vol. 3, p. 603.
De
Society of Scotland, and published in 1871 in a book entitled
Treatise on the Physical Cause of the Death of Christ.
Dr. David Russell, in his Letters, Chiefly Practical and
Consolatory, said of the struggle of Christ in Gethsemane:
"His heart was preternaturally fired within him, so as to force a
passage through the body for his rarefied blood; for his sweat was, as
it were, great drops of blood falling down to the ground. The agony of
Isis soul must have been bitter beyond conception, when such was its
effect upon his body in the open air, at midnight, and when they who
were within found it necessary to defend themselves against the cold.
His firm heart was ready to break, and immediate death was threat-
ened; but knowing that much remained to be accomplished, it was his
prayer that the cup might for a time pass from him. His prayer was
heard; an angel appeared to strengthen him; and he regained composure
to act with propriety before his judges and the people, and to suffer
what he endured before he reached the cross. On the cross, the scene of
Gethsemane was renewed—the cup was again presented to him, and
there he drank it to the very dregs!"
In a previous quotation we were told that the cup was
not removed, but that Jesus was strengthened to endure it,
even to the cross.
It is evident that when Jesus said, "My soul is exceeding
sorrowful, even unto death," He was entering the death
throes and would have died of a broken heart if He had not
been strengthened by the angel Gabriel to go on to the cross.
While the cross was foretold in prophecy, it was not revealed
in the typical sanctuary services, where every sacrifice pre-
figured Christ's death only as an atoning sacrifice. Paul's
statement that Jesus "humbled himself, and became obedient
unto death, even the death of the cross," seems to indicate
that the sufferings of the most cruel and ignominious of
all deaths was something extra, or beyond the call of duty,
showing that He went the second mile in shame and suffer-
ing. He died as an atoning sacrifice, even the death of the
cross. Of course if He had died in the garden, our salvation
would have been just as secure, but prophecy would have
been different. Prophecy is not a plan with events made to
58 David Russell, Letters, Chiefly Practical and Consolatory, vol. 1, p. 7.

fulfill it, but a foreseeing and foretelling of events before
they occur, just as history is an account of past events.
Another Old Testament prophecy was fulfilled in the
arrest, trials, and condemnation of Jesus before the Hebrew
and Roman tribunals:
"And judgment is turned away backward, and justice standeth afar
off: for truth is fallen in the street, and equity cannot enter. Yea, truth
faileth; and he that departeth from evil maketh himself a prey: and
the Lord saw it, and it displeased him that there was no judgment.
And he saw that there was no man, and wondered that there was no
intercessor: therefore his arm brought salvation unto him; and his
righteousness, it sustained him." Isa. 59:14-16.
At the close of His prayer struggle in the garden, Jesus
said, "The hour is come; behold, the Son of man is betrayed
into the hands of sinners." He had no sooner spoken than
the darkness began to be dispersed by the lights of the lanterns
and torches of the approaching rabble, the temple guard, and
the Roman soldiers, led by Judas and the high priests. The
arrest took place just after midnight. It was in connection
with this event, and at the time when Judas gave the pre-
arranged identifying kiss, that divinity was for a moment
permitted to flash through humanity, and priests, soldiers,
and even Judas staggered backward and fell helpless to the
ground.
"The angel withdrew, and the light faded away. Jesus had oppor-
tunity to escape, but He remained, calm and self-possessed. As one
glorified He stood in the midst of that hardened band, now prostrate
and helpless at His feet."
According to Hebrew law the arrest was illegal on four
different counts. First, because it forbade all legal proceedings
by night, including arrests. In the second place the use of a
traitor or accomplice in effecting an arrest or conviction was
forbidden. There was no such thing as "turning state's evi-
dence" in Hebrew jurisprudence, the rule being based on
Leviticus 19:16-18. In the third place an arrest must be the
result of a warrant or legal mandate, which was neglected
5° The Desire of Ages, p. 694.

in this case. In the fourth place it was illegal to bind an un-
condemned man, because an accused man is supposed to be
innocent until he is proved guilty.
Likewise the preliminary hearings before Annas, the
ex-high priest, and Caiaphas, the ruling high priest, were
characterized by several legal transgressions. Annas asked
Jesus "of His disciples, and of His doctrines," with the hope
of obtaining statements or confessions on which to base an
indictment on the charge of sedition or blasphemy. The
striking of Jesus because He acted within His legal rights
by refusing to answer was an infraction of law. These hear-
ings were illegal because they were conducted by night, and
also before a single judge, for in Hebrew law no magistrate,
sitting alone, could question an accused person judicially,
or sit in judgment upon his legal rights, either by night or
by day. Therefore private preliminary hearings were in them-
selves illegal.
Hebrew law required two sessions of the Sanhedrin in
case of condemnation, a day apart. Not until the afternoon of
the second day could a final decree be made and the death
sentence executed. There seem to have been two sessions on
this occasion, but only a few hours apart, one at about three
o'clock in the morning, with only a portion of the mem-
bers present, and the second at the break of day, with "the
elders and scribes and the whole council" present. It is
evident that Nicodemus, Joseph, and others who were friends
of Jesus were not invited. The two sessions were doubt-
less an attempt to meet the requirements of the law, but
constituted a mere subterfuge, for another ruling forbade
any session to be held before the morning sacrifice, as well
as on the day before the Sabbath, because in case of condem-
nation a second trial must be held on the afternoon of the
following day, and Sabbath trials were strictly prohibited.
During the interval between the two trials every principle
of justice was trampled underfoot when Jesus was turned over
to the mob for tortures and indignities so revolting that the
mind refuses to follow the imagination. Jesus was mocked,
derided, and spat upon, the latter being considered by the
Jews as the greatest of all expressions of contempt. Centuries
before, Christ had foretold these atrocities through His
prophets: "The sorrows of death compassed me, and the
floods of ungodly men made me afraid." Ps. 18:4. "They that
sit in the gate speak against me; and I was the song of the
drunkards." Ps. 69:12. "I gave my back to the smiters, and
my cheeks to them that plucked off the hair: I hid not my
face from shame and spitting." Isa. 50:6. "To them that
jerked at my whiskers," and let them lash my back, and
pluck my beard out; I never hid my face from shame and
insult," are other translations. Such treatment before an
accused is tried and condemned legally is a terrible travesty
on justice.
The first charge brought against Jesus before the Sanhe-
drin, the Supreme Court of the Jews, was sedition, in order
to involve Him with the Roman authorities. Failing in this,
His enemies changed the charge to blasphemy, which under
the theocracy was considered a form of treason, with the
penalty of death. The trampling underfoot of the most basic
principles of Hebrew law on more than a score of counts
made the entire proceedings before the Jewish authorities a
travesty on justice unequaled in the history of jurisprudence.
Judgment was turned away backward, justice stood afar off,
truth fell in the streets, and even equity was refused entrance.
The following are a few of the other irregularities in the
proceedings which condemned to death the Innocent One:
The indictment was illegal because it was twofold, being
changed from sedition to blasphemy during the trial. The
use of false witnesses to bring about condemnation was
positively forbidden in the Mosaic law. Also a judge could
not originate or prefer a charge, for this was the preroga-
tive only of witnesses of the crime. Also an uncorroborated
confession by the accused could not be a ground for guilt,
and yet on such a confession Jesus was declared guilty of
death. One of the strangest rules of Hebrew law prohibited
conviction by the unanimous verdict of the judges. An
accused must have at least one friend in court to plead his
cause, since no defense counsel was provided. The record
is that "they all condemned him to be guilty of death." There
was "no intercessor."
The Mosaic code did not permit a high priest to rend his
official garment on any occasion, for it was symbolic of his
sacred office, and to do so made him guilty of death. (See
Lev. 21:10; 10:6.) The law declared that the verdict must
be arrived at by ballot, beginning with the youngest member
of the Sanhedrin and ending with the oldest, so that the more
inexperienced would not be influenced by those holding
higher positions, as is so often true today. In this case the
decision was evidently made by acclamation at the instance
of the high priest.
In the Hebrew system the sentence of death must be pro-
nounced in The Hall of Gazith, or The Hall of Hewn Stones,
in the Temple. On this occasion it is evident that the con-
demnation took place in the palace of Caiaphas and not in
the designated place. Also, the high priest and his associates
were disqualified by bribing Judas to betray Jesus, and their
guilt was made public when Judas came to them and made
public confession of his guilt and threw the money on the
floor in the presence of the members of the court. The judges
were also disqualified to try Jesus because of their acknowl-
edged enmity against Him. The least evidence of prejudice
gives the accused the right to demand trial before another
judge. Most of the judges of Jesus had purchased their offices
of the Roman governor and thus were not elected according
to the provisions of Hebrew law, and by this act they were
disqualified. The names and characters of most of the men
who tried and condemned Jesus are known, and are severely
condemned by Jewish writers as unworthy to hold such high
positions. According to the descriptions of their characters
in the Talmud, they were rightly described by the prophet
as "ungodly men."
The fact that the merits of the defense were entirely ig-
nored constituted another serious infraction of law. The evi-
this time they had a notorious prisoner called Barabbas. So
when they were now assembled Pilate appealed to them.
`Whom shall I release to you?' he said, `Barabbas, or Jesus
the so-called Christ?' " Matt. 27:15-17, Weymouth. "Which
Jesus will you have? Jesus the son of Abba, or Jesus the King,"
is an ancient Syriac rendering. It was a choice between Jesus
the Son of God and Jesus the son of Abba, who had claimed
to be the Messiah, and in an effort to prove his claims and
establish his authority had instigated an insurrection in which
there was considerable bloodshed. He was therefore awaiting
the sentence of death as a mover of sedition and as a mur-
derer. It was a choice between the true Messiah and the false
messiah, and the Jews chose the counterfeit, and demanded
that Jesus the Christ be crucified.
It was at this time that a disturbing message was handed
the governor from his wife, Claudia, begging him not to
condemn "that just man," because she had been warned in
a dream, the contents of which are described in The Desire
of Ages, page 732. This filled Pilate with superstitious dread,
and he renewed his efforts to save from a violent death an
innocent man who might be more than a man. "Then Pilate
therefore took Jesus, and scourged him." John 19:1. This
was done with the hope that this cruel punishment would
satisfy the Jews. Then follows the description of the crown
of thorns, the purple robe, the mock court, and other indig-
nities at the hands of the heartless and inhuman soldiers of
the governor. Scourging was so terrible that the Jews limited
the blows to "forty stripes save one," but the Romans knew
no limit, and death was often the result of the terrible
ordeal. The instrument of torture was a whip with the cords
tipped with pieces of iron or lead, which partially buried
themselves in the flesh of the victim's bare back. The lash
was sometimes applied to other parts of the body, including
the face. That this may have happened to Jesus may be
indicated in Isaiah 52:14: "As many were astonied at thee;
his visage was so marred more than any man, and his form
more than the sons of men."
In the Vatican is a painting of Jesus with His robe rolled
down from His waist and His arms around a marble post or
pillar and His hands tied together on the opposite side. He
is kneeling on one knee and His back is lacerated by the
cruel scourging and blood is sprinkled over the pavement.
The scourge is lying beside Him, and His countenance
reveals inexpressible anguish. What He went through at the
hands of these "ungodly men" who were hardened to such
acts of violence can never be even imagined.
Then Pilate, with the hope of appealing to the sympathy
of the Jews, brought Jesus, wearing the purple robe and
thorny crown of mock sovereignty, out to the waiting mul-
titude. But they met this attempt to save Jesus from the cross
with the cry, "Crucify him, crucify him." When Pilate
remonstrated with them they said: "We have a law, and by
our law he ought to die, because he made himself the Son
of God." This frightened Pilate, because in Roman mythol-
ogy there were many legends of sons of the gods visiting
the earth in human form, and to offend or ill-treat them
brought down upon the offender the wrath of the gods. The
vacillating judge took Jesus into the praetorium for another
interview in an attempt to ascertain His origin and mission,
but Jesus refused to answer, knowing that the mob would
have their way in the end. He did assure Pilate that the
greater blame would rest upon the leaders of the Jews. When
Pilate returned to the door of the palace it was evident to
the Jews that he was more determined than ever to release
Jesus and was ready to make such a decree and enforce it if
necessary by armed might. However, his mind was changed
by a veiled threat of an appeal to Caesar: "But the Jews
cried out, saying, If thou let this man go, thou art not Caesar's
friend: whosoever maketh himself a king speaketh against
Caesar." John 19:12.
Pilate knew what it would mean if a large delegation of
prominent Jews went to Rome with an appeal to suspicious
Tiberias, and he began to waver under the threat. A terrific
struggle took place within him between justice and position,
and position won. Pointing to Jesus, Pilate said to the Jews:
"Behold your King! But they cried out, Away with him,
away with him. . . . Pilate saith unto them, Shall I crucify
your King? The chief priests answered, We have no king
but Caesar. Then delivered he him therefore unto them to be
crucified." Verses 15, 16. Pilate thus ignored a well-known
rule of Roman law, doubtless known to him, "The idle
clamour of the populace is not to be regarded, when they
call for a guilty man to be acquitted, or an innocent man to
be condemned."
In a last attempt to escape the responsibility of his act,
Pilate called for a basin of water and washed his hands in the
presence of the mob, saying, "I am innocent of the blood of
this just person." Someone has said that all the waters of the
Mediterranean could not have washed away his guilt, and he
is designated in history as "The Unjust Judge." The pro-
ceedings that sent Jesus to His death constitute the greatest
travesty on justice in the history of jurisprudence. A noted
jurist said, "Jesus of Nazareth was not condemned, but He
was slain. His martyrdom was no miscarriage of justice, it
was murder."
The tortures of crucifixion are indescribable, since the
victim lived on in agony for several days before death came
as a relief to suffering; but physical pain was only a small
part of the agony of Jesus:
"If the sufferings of Christ consisted in physical pain alone, then
His death was no more painful than that of some of the martyrs. But
bodily pain was but a small part of the agony of God's dear Son. The
sins of the world were upon Him, also the sense of His Father's wrath
as He suffered the penalty of the law transgressed. It was these that
crushed His divine soul. It was the hiding of His Father's face—a sense
that His own dear Father had forsaken Him—which brought despair.
The separation that sin makes between God and man was fully realized
and keenly felt by the innocent, suffering Man of Calvary. He was
oppressed by the powers of darkness. He had not one ray of light to
brighten the future. . . . The death of the martyrs can bear no com-
parison with the agony endured by the Son of God." a
Rosadi, The Trial of Jesus (1905), p. 301.
vol. 2, pp. 214, 215.
81 Testimonies,
The evidence is conclusive that Jesus died, not of cruci-
fixion, but of a broken or ruptured heart. Speaking through
the psalmist, Jesus said of the cause of His death, "My heart
faileth me," and, "Reproach hath broken my heart." (Ps.
40:12; 69:20, 21.) Medical science knows of a number of
instances where persons have died of a ruptured heart, and
a number of these have been recorded by Dr. William Stroud
in his book Treatise on the Physical Cause of the Death of
Christ. Of Christ's death he said:
"On the cross, the scene of Gethsemane was renewed—the cup
was again presented to him, and there he drank it to its very dregs!
On Calvary his distress reached its height, and drew from him the bitter
exclamation, 'My God, My God, why hast thou forsaken me?' . . .
Mysterious dereliction! only to be accounted for by the nature of his
death. . . . He at last expired under the curse, not so much in conse-
quence of the exhaustion of nature by bodily pain and the loss of
blood, . . . as in consequence of the extreme pressure of mental tor-
ture. . . . This was too racking, too exquisite, for nature to support
—it literally broke his heart.""
Another writer said of Christ's death: "The immediate
cause of death appears, beyond question, to have been the
rupture of His heart, brought about by mental agony."
On pages 781, 782, the same writer gives a description
of the physical sufferings of crucifixion based on history and
medical science. Joseph Renan, in his Life of Jesus, said:
"The peculiar atrocity of crucifixion was that one could live three
or four days in this horrible state upon the instrument of torture. The
bleeding from the hands soon stopped, and was not fatal. The real
cause of death was the unnatural position of the body, which brought
on a frightful disturbance of the circulation, terrible pains in the head
and heart, and, finally, rigidity of the limbs. Victims with strong consti-
tutions died simply of hunger. . . . Everything tends to show that the
instantaneous rupture of a vessel in the heart killed Him.""
Besides the forecasts of prophecy, there are several evi-
dences in connection with His death which prove that Jesus
died of a ruptured heart. The first is the fact that He died
within six hours. This was so unusual that Pilate marveled
"William Stroud, Chiefly Practical and Consolatory, vol. 1, pp. 7-9.
J. C. Geikie, The Life and Words of Christ (1889), p. 788.
" Joseph Renan, Life of Jesus (People's ed.), pp. 182, 183,
because it came so soon, since most persons lived on the cross
for days; and on at least one occasion, a victim lived more
than a week. Another evidence is that He died suddenly in
the midst of terrible agony when there was no apparent
evidence that death was near. His death immediately fol-
lowed a loud cry, indicating physical strength that could
be suddenly terminated only by the rupture of the heart.
According to medical authorities, when death is the result
of heart rupture, "the hand is suddenly carried to the front
of the chest, and a piercing shriek uttered." When the
heart is punctured immediately after such a rupture, coagu-
lated blood and a waterlike serum flows out of the peri-
cardium, sometimes in large quantities, and this happened
when the soldier pierced the side of Jesus with a spear to
make sure He was dead.
After quoting a number of medical authorities in regard
to known cases of death from heart rupture resulting in the
separation of the blood in the pericardium into coagula and
serum, Dr. William Stroud sums up the evidence in the
following statement:
"In conclusion, it may therefore with certainty be affirmed, that
between the agony of mind which the Saviour endured in the garden
of Gethsemane, and the profuse sweat mixed with clotted blood which
so rapidly followed it, violent palpitation of the heart must necessarily
have intervened; this being the only known condition which could
have been at once the effect of the former occurrence, and the cause
of the latter. . . . The cause now assigned for the death of Christ,
namely, RUPTURE OF THE HEART FROM AGONY OF MIND, has been proved
to be the result of an actual power in nature, fully adequate to the
effect, really present without counteraction, minutely agreeing with all
the facts of the case, arid necessarily implied by them, this cause must,
according to the principles of inductive reasoning, be regarded as
demonstrated."'
We shall conclude this phase of our study with a statement
from The Desire of Ages.
"In yielding up His precious life, Christ was not upheld by trium-
phant joy. All was oppressive gloom. It was not the dread of death that
65 Stroud, The Physical Cause of the Death of Christ, pp. 155, 156.
weighed upon Him. It was not the pain and ignominy of the cross that
caused His inexpressible agony. . . . With the terrible weight of guilt
He bears, He cannot see the Father's reconciling face. The withdrawal
of the divine countenance from the Saviour in this hour of supreme
anguish pierced His heart with a sorrow that can never be fully under-
stood by man. So great was His agony that His physical pain was hardly
felt. . . . It was the sense of sin, bringing the Father's wrath upon Him
as man's substitute, that made the cup He drank so bitter, and broke
the heart of the Son of God." as

The Atonement in Experience
Experimental religion is the only kind worthy of the name.

One of the distinguishing characteristics of last-day professed
Christians is that they will have "a form of godliness" with-
out "the power thereof," or they "will keep up a make-believe
of piety and yet live in defiance of its power." (Weymouth.)
A mere form of religion without the vitalizing power of
godliness in character and conduct is of no more value than
a "valley of dry bones." To those whose religion is a mere
profession without possession, Christ says: "Thou hast a name
that thou livest, and art dead." "You are supposed to be alive,
but in reality you are dead." (Weymouth.)
Organization and a form of doctrine and service are
essential, provided they are vitalized by the presence and
power of Christ through the Holy Spirit. Otherwise they
are lifeless and therefore useless. Said the messenger of the
Lord:
"The messages to the church of Ephesus and to the church in
Sardis have been often repeated to me by the One who gives me in-
struction for His people. . . . Let us read and study those portions
of God's word that have special reference to these last days, pointing
out the dangers that will threaten God's people."
The Ephesians had lost their first love and relaxed their
love works, and the Sardians had a mere form of religion
67 Testimonies, A01. 8, pp. 98-100.
408
without spiritual life. Both are pointed out as warnings to
God's remnant people. This is in harmony with scores of
similar warnings, of which the following are samples:
"A formal round of religious services is kept up; but where is the
love of Jesus? Spirituality is dying. Is this torpor, this mournful deterio-
ration, to be perpetuated? Is the lamp of truth to flicker and go out
in darkness because it is not replenished by the oil of grace? . . . Shall
we meet the mind of the Spirit of God? Shall we dwell more upon
practical godliness, and far less upon mechanical arrangements?" "
"But I have been shown that there is danger of having this work
too mechanical, so intricate and complicated that less will be accom-
plished than if we were more simple, direct, plain, and decided. We
have neither time nor means to keep all parts of this machinery in
harmonious action. . . . I tell you frankly that Jesus and the power
of His grace are being left out of the question. Results will show that
mechanical working has taken the place of piety, humility, and holiness
of heart and life. The more spiritual, devoted, and humble workers find
no place where they can take hold, and therefore they stand back. The
young and inexperienced learn the form and do their work mechani-
cally; but true love, the burden for souls, is not felt. Less dwelling upon
set forms, less of the mechanical, and more of the power of godliness
are essential in this solemn, fearful day of responsibilities."
Can anyone doubt that this warning is needed as much
today as when it was written more than threescore years
ago, or even more?
We are told that "in many hearts there seems to be scarcely
a breath of spiritual life." 70 All who come in close contact
with our people know that this is true. Of this class it is said
that "though an angel from heaven should come down and
speak to them, his words would do no more good than if he
were speaking into the cold ear of death."
"The Holy Spirit's power will move upon hearts when this dead,
lifeless monotony is broken up." '1
"None are further from the kingdom of heaven than self-righteous
formalists, filled with pride at their own attainments, while they are
wholly destitute of the spirit of Christ. . . . Such persons are among
us, unseen, unsuspected. They serve the cause of Satan more effectively
6' Ibid., vol. 5, pp. 538, 539.

" Ibid., vol. 4, pp. 600, 601.
70 Ellen G. White in Review and Herald, Feb. 25, 1902, p. 113.
n Testimonies to Ministers, p. 204.
than the vilest profligate; for the latter does not disguise his true
character; he appears what he is."
Of this class we again read:
"They are more ready for active labor than for humble devotion,
more ready to engage in outward religious service than in the inner
work of the heart. Meditation and prayer are neglected for bustle and
show.
The importance of this warning is emphasized in the
"One Christ-loving, devoted member will do more good in a
church than one hundred half-converted, unsanctified, self-sufficient
workers." "
Concerning the condition of God's chosen people at the
time of Christ's visit we are told:
"As they departed from God, the Jews in a great degree lost sight
of the teaching of the ritual service. . . . But the Jews lost the spiritual
life from their ceremonies, and clung to the dead forms."
"Priests and scribes and rulers were fixed in a rut of ceremonies
and traditions. Their hearts had become contracted, like the dried-up
wine skins to which He had compared them. While they remained
satisfied with a legal religion, it was impossible for them to become the
depositaries of the living truth of heaven. They thought their own
righteousness all-sufficient, and did not desire that a new element should
be brought into their religion. . . . It was this that proved the ruin of
the Jews, and it will prove the ruin of many souls in our own day.
. . . A legal religion can never lead souls to Christ; for it is a loveless,
Christless religion."
The utter uselessness of a religion of mere form and intel-
lectual assent is strikingly set forth in the following state-
ment:
"There are those who profess to serve God, while they rely upon
their own efforts to obey His law, to form a right character, and secure
salvation. Their hearts are not moved by any deep sense of the love
of Christ, but they seek to perform the duties of the Christian life as
that which God requires of them in order to gain heaven. Such religion

7 Ibid., vol. 4, p. 535.
"Ibid., vol. 5, p. 114.
" The Desire of Ages, pp. 29, 279, 280.
is worth nothing. . . . Those who feel the constraining love of God,
do not ask how little may be given to meet the requirements of God;
they do not ask for the lowest standard, but aim at perfect conformity
to the will of their Redeemer. With earnest desire they yield all, and
manifest an interest proportionate to the value of the object which
they seek. A profession of Christ without this deep love, is mere talk,
dry formality, and heavy drudgery."" (Italics supplied.)
Only spiritual people can discern and understand spirit-
ual things. To others they may even appear as foolishness.
"But the natural man receiveth not the things of the Spirit
of God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned." 1 Cor.
2:14. It is therefore not at all strange that spiritual truths
and appeals make such little impression upon so many in the
church. They are far more interested in stories, anecdotes,
informative preaching, orthodoxy in theology, and in dry
doctrinal sermons that call for assent only, with no change
in character and conduct, than in deeply spiritual instruction
in lessons of practical godliness. This is the reason why the
message of righteousness by faith met such antagonism in
apostolic days, Reformation times, and again in this move-
ment in the latter years of the nineteenth century, and from
some ever since. When that which "lays the glory of man in
the dust" is presented, it can hardly be expected to please
the legalist with a mere form of religion.
Let us apply these principles to the subject under con-
sideration. First of all, we must recognize the fact that the
atonement cannot be made clear to all, including some
leaders. The following statement gives the only basis on
which the subject can be understood:
"The soul must be cleansed from vanity and pride, and vacated
of all that has held it in possession, and Christ must be enthroned
within. Human science is too limited to comprehend the atonement.
The plan of redemption is so far-reaching that philosophy cannot
explain it. It will ever remain a mystery that the most profound reason-
ing cannot fathom. The science of salvation cannot be explained; but
it can be known by experience.""
76 Ellen G. White, Steps to Christ, p. 49.
This is stated too clearly to be misunderstood. The plan
of redemption cannot be understood or explained on a
merely intellectual basis. Its truths can be comprehended
only as they are put into practice and applied to the everyday
experiences of life, so that we become living epistles, "known
and read of all men." The best of all the translations of the
Scriptures are the texts that have been translated into experi-
ence. From these we preach our best sermons, in fact, the
only ones worth listening to.
"Let us remember that a Christlike life is the most powerful argu-
ment that can be advanced in favor of Christianity, and that a cheap
Christian character works more harm in the world than the character
of a worldling. Not all the books written can serve the purpose of a
holy life. Men will believe, not what the minister preaches, but what
the church lives. Too often the influence of the sermon preached from
the pulpit is counteracted by the sermon preached in the lives of those
who claim to be advocates of truth."
Although full provision for reconciliation was made on
the cross, the application to the individual life is a work that
will continue till the close of probation, when Christ's priestly
ministration ceases. Therefore the oft-repeated statement of
the happy man who, when asked when he was saved, declared
that it happened two thousand years ago, but that he had just
found it out recently, is true only in part. It is a fact that
the ransom price was paid on Calvary, but salvation is a fact
only when the sinner accepts the provision made by the aton-
ing death of Christ and experiences the cleansing power of
the gospel in his own life; otherwise we would have to believe
in universal salvation. Atonement must include the media-
torial ministry of Christ in the heavenly sanctuary.
When the sinner came out of the camp of Israel into the
court of the tabernacle and confessed his sins over the head
of the lamb and then took its life as an indication that his
sins would cost the life of the Lamb of God, his part was
finished, and he could return to his tent happy in the knowl-
edge of justification. But his joy would be in vain if the priest
7s Testimonies, vol. 9, p. 21.
did not do his part by ministering the blood in his behalf,
and if, later, the high priest did not make the atonement in
the holy of holies in a service that made an end of sin in a
symbolical sense. If this were not true, the service in the
court would be all that was necessary. Likewise, if the atone-
ment was complete with the death of Christ on the cross,
His ministry as priest in the sanctuary in heaven would be
unnecessary. Here is the reason that the mediatorial work
of Christ as set forth clearly in the book of Hebrews has been
so neglected in the religious world. Seventh-day Adventists
are almost alone in emphasizing this important truth.
The apostles knew the meaning of the atonement by ex-
perience and were therefore able to more fully explain it to
others. This is evident from many scriptures, of which the
following is a sample:
"Being justified freely by his grace through the redemption that
is in Christ Jesus: 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; to declare, I say,
at this time his righteousness: that he might be just, and the justifier
of him which believeth in Jesus. Where is boasting then? It is excluded.
By what law? of works? Nay: but by the law of faith. Therefore we
conclude that a man is justified by faith without the deeds of the law."
Rom. 3:24-28.
The apostle is here dealing chiefly with justification, or

imputed righteousness, which is one of the blessed fruits
of Christ's atoning sacrifice. It is the only means of taking
care of the "sins that are past," or "of the sins previously
committed." (Weymouth.) The word propitiation is trans-
lated "expiation," "mercy-seat," and "sacrifice of reconcilia-
tion," in other versions. The conclusion is that there is abso-
lutely no room for boasting on the basis of human works,
because "the observance of the Law has nothing to do with
it." (Goodspeed.) "Where then is there room for your boast-
ing? It is for ever shut out. On what principle? On the ground
of merit? No, but on the ground of faith. For we maintain
that it is as the result of faith that a man is held to be
righteous, apart from actions clone in obedience to Law."
(Weymouth.)
Our text tells us that Christ's death "as a sacrifice of
reconciliation" was necessary to "vindicate his own justice."
(Goodspeed.) Christ had to satisfy the justice of the law on
man's behalf both by perfect obedience and by meeting the
penalty for transgression. In other words, God could not
declare man guiltless through justification without making
full provision for his sins. All the sins committed through
the millenniums before Christ were passed "over, in God's
forbearance," or were forgiven on condition they would be
atoned for by the blood of Christ.
"The law requires righteousness,—a righteous life, a perfect charac-
ter; and this man has not to give. He cannot meet the claims of God's
holy law. But Christ, coming to the earth as man, lived a holy life, and
developed a perfect character. These He offers as a free gift to all who
will receive them. His life stands for the life of men. Thus they have
remission of sins that are past, through the forbearance of God. . . .
God can 'be just, and the justifier of him which believeth in Jesus.'
God's love has been expressed in His justice no less than in His mercy.
Justice is the foundation of His throne, and the fruit of His love. It had
been Satan's purpose to divorce mercy from truth and justice. . . . By
His life and His death, Christ proved that God's justice did not destroy
His mercy, but that sin could be forgiven, and that the law is righteous,
and can be perfectly obeyed." "
To pronounce the unrighteous to be righteous and the
guilty to be guiltless would actually be an act of injustice
had Christ not met the penalty of the broken law in man's
behalf, which is declared to be a demonstration of His right-
eousness, which is available to man on the basis of faith. Just
as a judge is duty bound to uphold the honor and integrity
of the law by enforcing its demands, so God can be consistent
as far as justice is concerned and at the same time pardon the
repentant sinner only in the light of the atoning sacrifice of
His Son. "The Cross reconciled two seeming incompati-
bilities—jealousy for the Law, and judicial acquittal of the
guilty." "
80 H. C. B. Moule, in The Cambridge Bible, on Romans 3:26.
True justification always implies sanctification, imparted
righteousness, or spiritual growth. Paul shows the uselessness
of works without faith, and James shows the uselessness of
faith without works, and in this there is no contradiction.
Profession without possession or practice is worthless. "Being
justified" indicates not only "at the present time" but also
at any time in the future when it is needed and faith is exer-
cised. One can maintain his title to heaven through justifica-
tion, while at the same time he is being fitted for heaven
through sanctification. In other words, he can "be ready" all
the time he is getting ready by making further preparation
through the slow process of Christian growth, which is the
work of a lifetime. Justification is the work of a moment, as
with the thief on the cross.
Again the apostle of faith wrote:
"Therefore being justified by faith, we have peace with God
through our Lord Jesus Christ." "But God commendeth his love toward
us, in that, while we were yet sinners, Christ died for us. Much more
then, being now justified by his blood, we shall be saved from wrath
through him. For if, when we were enemies, we were reconciled to
God by the death of his Son, much more, being reconciled, we shall be
saved by his life. And not only so, but we also joy in God through our
Lord Jesus Christ, by whom we have now received the atonement."
Rom. 5:1, 8-11.
"Reconciliation" is the marginal reading for "atone-

ment." "Through whom we have now obtained that recon-
ciliation." (Weymouth.) In 1 John 2:2, Christ is declared
to be "an atoning sacrifice for our sins." (Weymouth.)
Atonement is defined as reparation, expiation, propitiation,
amends, satisfaction, and reconciliation.
We are to be reconciled to God rather than God to us,
for man is responsible for the alienation. "Therefore" indi-
cates that the apostle takes it for granted that his readers had
understood his arguments concerning justification by faith.
"Peace" is the fruit of justification. We are justified by His
death, but saved by His life. This refers not only to His life
in the flesh but also the fact that He "ever liveth to make
intercession" for us. The life of Christ lived out in us is
essential to sanctification and salvation. The peace of recon-
ciliation is not an armed truce or an armistice, but a peace
based on trust and restored confidence, a peace that "passeth
all understanding." It is possible to live in the dispensation
of reconciliation and at the same time be absolutely ignorant
concerning it as far as experience is concerned, and for such
"Christ is dead in vain."
In the priestly service of reconciliation, those who have
experienced the atonement may have a part:
Jesus Christ, . . . reconciling the world unto himself, not imputing
their trespasses unto them; and hath committed unto us the word of
reconciliation. Now then we are ambassadors for Christ, as though
God did beseech you by us: we pray you in Christ's stead, be ye recon-
ciled to God. For he hath made him to be sin for us, who knew no
sin; that we might be made the righteousness of God in him." 2 Cor.
5:18-21. "Hath geven unto us the office to preach the atonement."
Verse 18, Tyndale.
Reconciliation to God is possible only on His own terms
and, through the means which He has provided. Christ, "who
knew no sin," was made "to be sin for us," so that "we might
be made the righteousness of God in him." This paradox is
"a moral miracle," and explains Christ's cry on the cross,
"My God, my God, why hast thou forsaken me?" God had
to treat His Son as a sinner in order to uphold the righteous-
ness of the law and the justice of the divine administration.
The Innocent One was punished as if He were guilty, in
order that the guilty ones could be treated as if they were
innocent.
"Christ was treated as we deserve, that we might be treated as He
deserves. He was condemned for our sins, in which He had no share,
that we might be justified by His righteousness, in which we had no
share. He suffered the death which was ours, that we might receive the
life which was His."'
"The only way in which he [the sinner] can attain to righteousness
is through faith. By faith he can bring to God the merits of Christ, and

the Lord places the obedience of His Son to the sinner's account.
Christ's righteousness is accepted in place of man's failure, and God
receives, pardons, justifies, the repentant, believing soul, treats him as
though he were righteous, and loves him as He loves His Son.""
This is almost too good to be true. It indicates that where
sins are blotted out of the books of record, there will be
written in what Christ would have done if He had been in
our place. In this way His life and character and conduct
will be imputed to us. Is it any wonder that the Father loves
us as He loves His Son, since as far as the record goes it is
the life of His Son?
Reconciliation to God is also the only means of being
reconciled to our fellow men.
"Having abolished in his flesh the enmity, even the law of com-
mandments contained in ordinances; for to make in himself of twain
one new man, so making peace; and that he might reconcile both unto
God in one body by the cross, having slain the enmity thereby: and
came and preached peace to you which were afar off, and to them that
were nigh." Eph. 2:15-17.
"His design was to unite the two sections of humanity in Himself
so as to form one new man, thus effecting peace, and to reconcile Jews
and Gentiles in one body to God, by means of His cross—slaying by
it the mutual enmity." (Weymouth.)
Christ is the great magnet and the only means of unity
between all classes. He said, "And I, if I be lifted up from the
earth, will draw all men unto me." As all classes are drawn
toward the great Center they are at the same time drawn
toward one another. Christ destroys not only sin, the enmity
between God and man, but also prejudice, the enmity be-
tween man and man, which is called "the middle wall of
partition." This union is accomplished by the cross. The
Scriptures know nothing of a crossless gospel, or of a cross
as a mere accident that brought about an untimely death of
Christ.
That this reconciliation by means of the cross includes
the unfallen universe is evident from Colossians 1:20-22:
82 Ellen G. White in The Review and Herald, Nov. 4, 1890, p. 673.

27
"And, having made peace through the blood of his cross, by him
to reconcile all things unto himself; by him, I say, whether they be
things in earth, or things in heaven. And you, that were sometime
alienated and enemies in your mind by wicked works, yet now hath he
reconciled in the body of his flesh through death, to present you holy
and unblameable and unreproveable in his sight."
Reconciliation means "to take back into favor," and

indicates a previous alienation, or estrangement. Man is
"alienated" by "wicked works," and has departed "from the
living God." (Heb. 3:12.) Paul declared that "the carnal
mind is enmity against God" (Rom. 8:7), and James said
that the friend of the world is "the enemy of God" (James
4: 4).
Paul descends from the generalization of "things in earth,
or things in heaven," to "you," the individual who was
alienated but is now "reconciled." It is another way of say-
ing, "whosoever will," which makes salvation available to
every human being. Richard Baxter said: "Thank God for
that 'whosoever.' If He had said 'Richard Baxter,' I might
have thought He meant some other Richard Baxter, but
`whosoever' means me even though I be the worst of all the
Richard Baxters that ever lived." Not only did the death
of Christ wipe out forever the last vestige of sympathy for
Satan and his angels in the minds of angels and unfallen be-
ings of other worlds, but it also provided the means of recon-
ciliation for fallen man, so that he can eventually be pre-
sented "holy and unblameable and unreproveable in his
sight." These are legal terms indicating that no charges can
be brought against those reconciled. The question, "Who
shall lay any thing to the charge of God's elect?" is answered
by the statement, "It is God that justifieth," and the ques-
tion, "Who is he that condemneth?" by the assertion that
"It is Christ that died, yea rather, that is risen again, who
is even at the right hand of God, who also maketh inter-
cession for us." Therefore, "who shall separate us from the
love of Christ?" The answer concludes with the statement
that nothing "shall be able to separate us from the love of
God, which is in Christ Jesus our Lord." (See Rom. 8:33-39.)
That the incarnation was necessary as a prerequisite to
reconciliation is evident from Hebrews 2:17, 18: "Wherefore
in all things it behoved him to be made like unto his breth-
ren, 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 succour them that are tempted." "In
order to atone for the sins of the people," is the Weymouth
translation. Christ became Immanuel, the God-man, being
both truly divine and truly human, in order "that he might
be a merciful and faithful high priest," for only one who
had known sin by personal contact could possibly qualify as
a mediator between God and man. "For we have not an
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. 4:15, 16. This could be said
only of one who came "in the likeness of men" and was a
partaker of human flesh and blood.
The apostle of love thus describes the completeness of
the work of atonement: "My little children, these things
write I unto you, that ye sin not. And if any man sin, we
have an advocate with the Father, Jesus Christ the righteous:
and he is the propitiation for our sins: and not for our's only,
but also for the sins of the whole world." 1 John 2:1, 2.
"Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins." 1 John
4:10. "He is an atoning sacrifice for our sins," is the Wey-
mouth translation in both texts. "Little children" is a term
of affection used seven times by the apostle of love. The
very purpose of this letter is to give the necessary instruction,
so that Christians may "not sin." Sin is chiefly due to ig-
norance of the plan of salvation. "My people are destroyed
for lack of knowledge," is a Scriptural statement found in
Hosea 4:6. The purpose of the gospel is to prevent sin as
well as to remove it. It is a preventive medicine as well as
a remedy.
The power of the gospel to keep us from falling is further
set forth in the same epistle:
"No one who continues in union with Hint lives in sin: no one
who lives in sin has seen Him or knows Him. Dear children, let no
one lead you astray. The man who acts righteously is righteous, just as
He is righteous. He who is habitually guilty of sin is a child of the
Devil, because the Devil has been a sinner from the very beginning.
The Son of God appeared for the purpose of undoing the work of
the Devil." 1 John 3:6-8, Weymouth.
"We know that no one who is a child of God lives in sin, but
He who is God's Child keeps him, and the Evil one cannot touch him.
We know that we are children of God, and that the whole world lies
in the power of the Evil one." 1 John 5:18, 19, Weymouth.
The phrase "If any man sin," is preceded by, "I write unto
you, that ye sin not," so that none will take advantage of it
and look upon sin as inevitable and a matter of course. John
does not address Christians as sinless beings, but sets before
them the ideal goal of sinlessness, and then tells of the pro-
vision made for an emergency, so that they will not become
discouraged in the case of failure. In such an emergency "we
have an advocate with the Father," who "is able . . . to save
them to the uttermost that come unto God by him." This
advocate, or added voice, stands ready to take care of any
sin through justification. We are all exposed to temptation,
and the Lord recognizes the possibility of even a good man
sinning. Not only is this liability here expressed, but it is
testified to in the experience of the best of men, such as
Noah, Abraham, Moses, Aaron, David, Peter, as well as in our
own lives. Christ "the righteous" pleads the cause of the
unrighteous, and places His own obedience and merits to
the sinner's account.
The text under consideration makes it clear that al-
though sin is not a light matter, it is not incurable. Christ
"is not an advocate who wishes to set aside the law but to
carry it out and apply it." " In John's statement there is no
83 Brook Foss Westcott, The Epistles of St. fohn, on 1 John 2:1.
license to sin, or an indulgence to sin, but a provision in case
of a fall after every possible effort has been made to avoid it.
Life belts and lifeboats on a ship do not indicate a plan for
a shipwreck, but are a provision in case of need. The same
is true of a fire escape on a tall building. Christ came to "save
his people from their sins," and "he appeared to put away
sin by the sacrifice of himself." In order to make provision
for sin, God. "spared not his own Son." Provision was made
for "the sins of the whole world," but the atonement applies
only to those who accept the provisions of the gospel and
apply them to their own lives on the basis of faith.
However, salvation is not dependent on a full knowledge
of the plan of salvation, including the death and priestly
ministry of Christ in the heavenly sanctuary. Christ is de-
clared to be "the true Light, which lighteth every man that
cometh into the world." This indicates that enough light
reaches every human being to bring salvation if he walks
in it. We are told that even the heathen will be "without
excuse" in the judgment, because through the book of nature,
"the illustrated edition of the Bible," they have learned of
"his eternal power and Godhead." (See Rom. 1:18-20.) This
must be so, for God is "no respecter of persons." In Zechariah
13:6 we are told that some will come up to Christ in the
kingdom and ask, "What are these wounds in thine hands?"
and He will answer, "Those with which I was wounded in
the house of my friends." This implies that many will be
saved who never heard of the crucifixion. In Prophets and
Kings, in the chapter "Hope for the Heathen," we are told
that many will reach the kingdom who have never heard of
the written law or the written word, but through the lessons
of nature and the influence of the Holy Spirit they "do
by nature the things contained in the law," and will be
saved. The conclusion is that the "plan of salvation is broad
enough to embrace the whole world." Nevertheless they are
all saved through the name or character of Christ, for "there
is none other name under heaven given among men, whereby
we must be saved."
Because of the crisis that resulted from the teachings of
the Judaizers, the apostle Paul seems to have reached the
height of inspiration and logic on the subject of the atone-
ment and the cross in his epistles to the Romans and the
Galatians, and especially in his epistle to the latter:
"For I through the law died to the law, that 1 might live to God.
I have been crucified with Christ; it is no longer I who live, but Christ
who lives in me; and the life I now live in the flesh I live by faith in
the Son of God, who loved me and gave himself for me. I do not
nullify the grace of God; for if justification were through the law, then
Christ died to no purpose." Gal. 2:19-21, R.S.V.
The apostle had been crucified with Christ and could

therefore say, "I . . . am dead"; in fact, in one sense he was
still on the cross with Him who is "the Lamb slain from
the foundation of the world." On another occasion he said,
"I die daily." On the cross Christ tasted "death for every
man," and "died for all," and we are told that "if one died
for all, then were all dead." (See Heb. 2:9; 2 Cor. 5:14, 15.)
It is through this crucifixion that the old man of sin dies and
is buried, as symbolized by baptism, and as a new man rises
to "walk in newness of life." Paul's statement indicates the
acceptance of a fact already accomplished, which makes pos-
sible a continuous experience.
Two thieves were crucified with Christ, but on separate
crosses. He died for both, but only one accepted the pro-
visions of the plan of salvation and experienced the cruci-
fixion of the lower nature, without which eternal life is
impossible. The only road to Paradise is by way of the cross,
without which there is no Christianity. Unless the death,
burial, and resurrection of Christ becomes a spiritual ex-
perience in our own lives, "Christ is dead in vain" as far
as we are concerned.
Crucifixion with Christ involves a threefold death. The
first is death to the law, so that its curse, condemnation, or
penalty no longer terrifies us. The second is death to sin, so
that it "shall not have dominion over" us, and therefore
"death hath no more dominion over" us. The third is death
to the world. Paul declared that through the cross of Christ
"the world is crucified unto me, and I unto the world."
Christ was the secret of the more abundant life and the hope
of future glory. A note on Galatians 2:20 in The Cambridge
Bible reads as follows:
"This verse strikes the key-note of the Epistle, and is the summary
of the whole Christian revelation subjectively considered. St Paul here
discloses to our view the secret of his life as a Christian and as an
Apostle, the mainspring of his wonderful activity, the source and the
object of the enthusiasm by which he was inspired. We know some-
thing of his life and his labours. Here he tells us how that life was
lived, and why those labours were undergone. A full record of his
teaching has been preserved to us. Here is a summary of it all.""
Paul's being able to say "I . . . am dead," and at the
same time, "nevertheless I live," constitutes one of the many
paradoxes found in his writings. The apostle was "alive unto
God through Jesus Christ our Lord." Rom. 6:11. He was
so completely identified with his Master that their separate
personalities were merged. Christ was to him "all, and in all."
It was "not I, but Christ, in every look and action, not 1,
but Christ, in every thought and word."
"What is justification by faith?—It is the work of God in laying
the glory of man in the dust, and doing for man that which it is not
in his power to do for himself. When men see their own nothingness,
they are prepared to be clothed with the righteousness of Christ."'
This new life in Christ is to be lived, not in heaven, but
"in the flesh," or in the present world while our flesh is still
"vile" and "sinful." The conflict between the Holy Spirit,
working through the higher nature, and Satan, working
through the lower nature, is described in Galatians 5:16-25.
Paul said:
"Let your lives be guided by the Spirit, and then you will certainly
not indulge the cravings of your lower natures. For the cravings of the
lower nature are opposed to those of the Spirit, and the cravings of
the Spirit are opposed to those of the lower nature; because these are
antagonistic to each other, so that you cannot do everything to which
you are inclined." Verses 16, 17, Weymouth.
84 E. H. Perowne, in The Cambridge Bible, Appendix, pp. 90, 91, on Galatians 2:20.
.5 Ellen G, White, Special Testimonies, Series A, No. 9, p. 62.
Here is set forth the chief difference between a Christian
and a worldling.
The result of the control of the Spirit is shown in the
"When we submit ourselves to Christ, the heart is united with His
heart, the will is merged in His will, the mind becomes one with His
mind, the thoughts are brought into captivity to Him; we live His life.
This is what it means to be clothed with the garment of His righteous-
ness." 88
This new life is lived "by the faith of the Son of God."
Those who experience it have "the faith of Jesus." But gen-
uine faith always manifests itself in good works, which are
the fruit of faith and love. Martin Luther said:
"Good works ought to be done, not as the cause, but as
the fruits of righteousness; and when we are made righteous,
we ought to do them, but not contrariwise, to the end that
when we are unrighteous, we may be made righteous. The
tree maketh the apple, but not the apple the tree."
The experience pictured in Galatians 2:20, 21, is that of
the imparted righteousness of Christ, or sanctification. The
following on the essential Christian experience is taken from
The Pulpit Commentary:
"(1) This is death. The old life is killed out. The passions, lusts,
habits, and associations of the life in sin, self, and worldliness are
mortified. Christianity is not simply educational. It is first of all militant
—purging, scourging, killing. (2) This is crucifixion—a painful, violent
death; for it is no light matter to destroy the life in sin, so full of
pleasant attractions, and so deeply rooted in our inmost nature. . . .
(3) This is crucifixion with Christ. Our union with Christ necessitates
this death of the old life and brings it about. The new wine bursts the
old bottles. Conscience and the Law fail to destroy the old life, though
they reveal its hideous deformity. But when we come to Calvary and
reach out to the dying Christ, entering into his experience by faith and
vivid sympathy, the old self receives its mortal wounds. Then we can
live the former life no longer. . . . St. Paul feels that he has so given
himself up to Christ that the ruling power in him is no longer self but
Christ. This is true Christianity. (1) It is life. We die that we may
8, Christ's Object Lessons, p. 312.

live. . . . (2) This life is Christ's. It derives its power from Christ, it is
swayed by the will of Christ, it seeks the ends of Christ, it breathes the
spirit of Christ, it is lived in personal communion with Christ. Selfish
aims and self-devised resources are gone, and in their place the grace of
Christ is the inspiration, and the mind and will of Christ are the con-
trolling influences of the new life. This is not a future possibility, but
a present attainment. . . . Though grace does lead us to conformity
with Law, it can only do so in its own way by changing the heart and
planting principles of righteousness.""
Paul declares that an attempt to obtain righteousness on

the basis of human works frustrates, makes void, or nullifies
the grace of God, and therefore for such His death was in
vain, or for nought. It was a mistake, a tragedy. Grace always
leads to conformity to the divine law, for the gospel writes
the law in the mind and on the fleshy tables of the heart so
that we "do by nature the things contained in the law," with
a delightful obedience.
Perhaps one more text is sufficient to show that unless
the atonement becomes an experience in our lives it is of no
avail: "But God forbid that I should glory, save in the cross
of our Lord Jesus Christ, by whom the world is crucified
unto me, and I unto the world. For in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision, but a
new creature." Gal. 6:14, 15. Dr. Adam Clarke declared that
"Christ's cross is the touchstone of Christianity." Through
it Paul, the former Pharisee, was delivered from the bond-
age of legalism and ceremonialism unto "the glorious
liberty of the children of God." To him it was the very
essence and core of Christianity. To the Corinthians he
said, "For I am determined not to know any thing among
you, save Jesus Christ, and him crucified." 1 Cor. 2:2. What-
ever others may boast about, Paul refused to glory in any-
thing except the atoning death of Christ on the cross. There-
fore boasting on the basis of human works and merit is for-
ever excluded.
87 The Pulpit Commentary, "Homilies by Various Authors, on Galatians 2:20, 21.

(W. F. A[deney], p. 116).
When Paul was a proud Pharisee he gloried in his birth,
his superior education, his devotion to religious ceremonies,
and even in his zeal in persecuting Christians. After his con-
version he might have gloried in his calling and apostolic
authority, his marvelous accomplishments in the mission
fields, his courage in meeting opposition, and his fortitude
in enduring persecution. But the things that were once so
valuable to him were now mere refuse in comparison with
the priceless privilege of knowing Christ and Him crucified.
Some men glory in their own crosses and sufferings, but Paul
gloried only in the cross and sufferings of Christ. With him
it was "not in my sufferings for Christ, but in His sufferings
for me" (Lightfoot). That which was the emblem of evil,
shame, and ignominy to the world, had become the object
of glory and the sign of righteousness and salvation.
Virtually the same thought is expressed in Jeremiah
9:23, 24:
"Thus saith the Lord, Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might, let not the rich man
glory in his riches: but let him that glorieth glory in this, that he under-
standeth and knoweth me, that I am the Lord which exercise loving-
kindness, judgment, and righteousness, in the earth: for in these things
I delight, saith the Lord."
Wisdom, power, and might are the chief reasons for
human boasting, but such glorying is in vain, for "the wisdom
of this world is foolishness with God," and "every man at
his best is altogether vanity."
In genuine Christian experience there is a twofold cruci-
fixion. We are crucified to the world, and the world is cruci-
fied to us. We are dead to the world, and the world is dead
to us. The world has no more attraction for the Christian,
and the Christian has no attraction for the world, for they
have nothing in common. This changed relationship is thus
stated in The Cambridge Bible:
"The world with its passing interests, its narrowly limited aims, its
sordid gains, its perishable treasures, its hollow show, its mockery of
satisfaction—is to me like yon felon slave, nailed to the cross dying a
certain and shameful, if a lingering death. And I too am so regarded by
the world."'
Commenting on Galatians 6:14, 15, Martin Luther said,

"The world and I are well agreed. The world cares not a pin
for me, and I, to cry quittance with it, care as little for the
world."
"The world regards him as a dead man, who has no longer any
attractions that it should desire him. It regards him no longer as its
own, and therefore hates him to the point of persecution. This inter-
crucifixion came about through his union with Christ, and that union
was effected by the cross. Well, therefore, might the apostle glory in
the cross!"
"There are some who would dispense with the doctrine of the
cross; but a crossless Christianity will be a mutilated, impotent gospel,
robbed of all efficacy, shorn of all glory." "
The Lord's messenger wrote:

"To remove the cross from the Christian would be like blotting
the sun from the sky. The cross brings us near to God, reconciling us
to Him. . . . Without the cross, man could have no union with the
Father. On it depends our every hope. From it shines the light of the
Saviour's love; and when at the foot of the cross the sinner looks up
to the One who died to save him, he may rejoice with fulness of joy;
for his sins are pardoned. Kneeling in faith at the cross, he has reached
the highest place to which man can attain."'
Even though the cross becomes the means of glory, it

is still the instrument of torture and death. It is to the Chris-
tian what it was to Christ, for Christianity is union with
Christ, which includes "the fellowship of his sufferings" as
well as a share in His glory and triumph. As we behold the
cross, the power of the world over us is broken, and its
fascinating pleasures lose their charm. Self dies, and the lower
nature surrenders its control to the sovereignty of the Spirit;
the earthly lusts and passions give place to heavenly desires
and affections. This experience is so basic and important
that all else, including religious ceremonies, fades into the
ae E. H. Perowne, in The Cambridge Bible, on Galatians 6:14.

so The Pulpit Commentary, "Homiletics," on Galatians 6:14 (p. 323).
"/bid., "Homilies by Various Authors," on Galatians 6:14 (W. F. Afcleney]., p. 342).
"' Acts of the Apostles, pp. 209, 210.
background. The all-important thing is the new creation, by
which "all things . . . become new." Nothing counts except
"a renewed nature," or "a new nature in everything," accord-
ing to other translations.
Outward rites and ceremonies are meaningless without
the inward spiritual experience. A religious rite or ceremony
is of value only as a symbol, or sign, of an inward state. If
the experience is lacking, the symbol is nothing better than
"a fair shew in the flesh." Sabbath observance and baptism
are false signs unless they are outward evidences of Christian
character and regeneration. Membership and position in the
church, doctrinal orthodoxy of the strictest order, or the most
ardent pretensions of piety are useless and meaningless unless
there has been a new creation. What we are is far more basic
and fundamental than what we do and say. Righteousness
is first of all right being, the fruit of which is right doing and
right living. We are not what we are because we do what we
do, but we do what we do because we are what we are.
This principle is clearly set forth in the following state-
ments:
"If the heart is right, your words, your dress, your acts, will all
be right." 02
"You must be good before you can do good. You can not exert an
influence that will transform others until your own heart has been
humbled and refined and made tender by the grace of Christ. When
this change has been wrought in you, it will be as natural for you to
live to bless others as it is for the rose-bush to yield its fragrant bloom,
or the vine its purple cluster." 23
new creation by which all things become new is the
result of the atoning death of Christ:
"As the sinner, drawn by the power of Christ, approaches the
uplifted cross, and prostrates himself before it, there is a new creation.
A new heart is given him. He becomes a new creature in Christ Jesus.
Holiness finds that it has nothing more to require." H4
of Calvary will awaken tender, sacred, and lively
emotions in the Christian's heart. Praises to God and the Lamb will be
93 Ellen G. White, Thoughts From the Mount of Blessing, p. 183.
" Christ's Object Lessons, p. 163.
in their hearts and upon their lips. Pride and self-esteem cannot flourish
in the hearts that keep fresh in memory the scenes of Calvary. . . .
Many who profess to be Christians become excited over worldly enter-
prises, and their interest is awakened for new and exciting amusements,
while they are coldhearted, and appear as if frozen, in the cause of
God. Here is a theme, poor formalist, which is of sufficient importance
to excite you. Eternal interests are here involved. Upon this theme it is
sin to be calm and unimpassioned. The scenes of Calvary call for the
deepest emotion. Upon this subject you will be excusable if you manifest
enthusiasm. . . . The contemplation of the matchless depths of a
Saviour's love should fill the mind, touch and melt the soul, refine and
elevate the affections, and completely transform the whole character.
. . . Some have limited views of the atonement." "
Speaking of Calvary, Dorothy Sayers said: "If this is dull,
then what, in Heaven's name, is worthy to be called exciting.
. . . If we call this dull, then words have no meaning."
A vision of the atoning death of Christ will play an im-
portant part in preparing God's remnant people for the
latter rain and the loud cry. This is evident because of the
marvelous transformation of character produced by such a
vision as is described in the previously quoted statements.
The same vision by the early disciples in the upper room
brought the refreshing showers of the early rain. In speaking
of the purpose of the message of righteousness by faith which
came to this people in 1888, the messenger of the Lord said:
"Many had lost sight of Jesus. They needed to have their eyes
directed to His divine person, His merits, and His changeless love for
the human family. All power is given into His hands, that He may
dispense rich gifts unto men, imparting the priceless gift of His own
righteousness to the helpless human agent. This is the message that
God commanded to be given to the world. It is the third angel's
message, which is to be proclaimed with a loud voice, and attended
with the outpouring of His Spirit in large measure. . . . The efficacy
of the blood of Christ was to be presented to the people with freshness
and power, that their faith might lay hold upon its merits. As the high
priest sprinkled the warm blood upon the mercy seat, while the
fragrant cloud of incense ascended before God, so while we confess our
sins, and plead the efficacy of Christ's atoning blood, our prayers are
to ascend to heaven, fragrant with the merits of our Saviour's character.

. . . The blood of the spotless Lamb of God the believers apply to
their own hearts. Looking upon the great Antitype, we can say, 'It is
Christ that died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us.' The Sun of Right-
eousness shines into our hearts to give the knowledge of the glory of
Jesus Christ." "
Another evidence that a vision of Christ and Him cruci-
fied will mark the beginning of a new and triumphant experi-
ence in the history of this movement is found in the fact that
such a vision constituted the turning point in the wilderness
sojourn of ancient Israel in their journey from Egypt to
Canaan. Israel began a victorious march from the serpent-
infested wilderness to the banks of the Jordan. That the
experiences of ancient Israel were typical of those of modern
Israel is evident from 1 Corinthians 10:1-11, as well as from
many statements in the writings of the Spirit of prophecy,
of which the following are only a few samples:
"You are following the same path as did ancient Israel." "Modern
Israel are fast following in their footsteps." "We are repeating the
history of that people." "
"The history of the wilderness life of Israel was chronicled for
the benefit of the Israel of God to the close of time. The record of God's
dealings with the wanderers of the desert in all their marchings to and
fro, in their exposure to hunger, thirst, and weariness, and in the striking
manifestations of His power for their relief, is fraught with warning
and instruction for His people in all ages. The varied experience of
the Hebrews was a school of preparation for their promised home in
Canaan. God would have His people in these days review with a humble
heart and teachable spirit the trials through which ancient Israel
passed, that they may be instructed in their preparation for the heavenly
Canaan." 98
We are told that in the journey around Edom "the soul of
the people was much discouraged because of the way." This
led to murmuring and criticism, especially of their leader,
and "the Lord sent fiery serpents among the people, and they
bit the people; and much people of Israel died." This led
to an acknowledgment of sin and a request for prayer. The
99 Testimonies to Ministers, pp. 92-95.
97 Testimonies, vol. 5, pp. 75, 76, 94, 160.
prayer of Moses brought instruction from the Lord to make
a fiery serpent of brass and set it up on a pole in the midst
of the camp, so that "if a serpent had bitten any man, when
he beheld the serpent of brass, he lived." Jesus declared that
the uplifted serpent was symbolic of Himself on the cross of
Calvary: "And as Moses lifted up the serpent in the wilder-
ness, even so must the Son of man be lifted up: that whoso-
ever believeth in him should not perish, but have eternal
life." John 3:14, 15. The serpent was symbolic of sin, and
Christ came "in the likeness of sinful flesh." He was made
"to be sin for us, who knew no sin; that we might be made
the righteousness of God in him." 2 Cor. 5:21. He came "in
the likeness of sinful flesh" in order to destroy the author of
sin and death and "deliver them who through fear of death
were all their lifetime subject to bondage." Heb. 2:15.
The announcement of the remedy to ancient Israel was
glad tidings to the helpless victims:
"The joyful news was sounded throughout the encampment, that
all who had been bitten might look upon the brazen serpent and live.
Many had already died, and when Moses raised the serpent upon the
pole, some would not believe that merely gazing upon that metallic
image would heal them; these perished in their unbelief. Yet there
were many who had faith in the provision which God had made. . . .
They could not save themselves from the fatal effect of the poison of
their wounds. God alone was able to heal them. Yet they were required
to show their faith in the provision which He had made. They must
look, in order to live. It was their faith that was acceptable with God,
and by looking upon the serpent their faith was shown. They knew
that there was no virtue in the serpent itself, but it was a symbol of
Christ; and the necessity of faith in His merits was thus presented to
their minds. . . . That look implied faith. They lived because they
believed God's word, and trusted in the means provided for their
recovery." "
The results of this vision of Christ on the cross are pic-
tured in Numbers 21:10-35 and Deuteronomy 2:17 to
3:17. The Israelites were no longer "discouraged because of
the way," but were filled with hope and faith and courage,
99 Ibid., pp. 430, 431.

and they "pressed forward," buoyant and hopeful. Of the
mighty giants and impregnable fortresses the Lord said, "Ye
shall not fear them: for the Lord your God he shall fight
for you."
"Filled with hope and courage, the army of Israel eagerly pressed
forward, and, still journeying northward, they soon reached a country
that might well test their courage and their faith in God. Before them
lay the powerful and populous kingdom of Bashan, crowded with
great stone cities that to this day excite the wonder of the world. . . .
The inhabitants of this land, descendants from a giant race, were
themselves of marvelous size and strength, and so distinguished for
violence and cruelty as to be the terror of all surrounding nations.
. . . The hearts of many in Israel quaked with fear. But Moses was
calm and firm. . . . The calm faith of their leader inspired the people
with confidence in God. They trusted all to His omnipotent arm, and
He did not fail them. Not mighty giants nor walled cities, armed hosts
nor rocky fortresses, could stand before the Captain of the Lord's host.
The Lord led the army; the Lord discomfited the enemy; the Lord
conquered in behalf of Israel."'
Satan's final effort to stop the triumphant march of the
Exodus movement to the banks of the Jordan was through
an apostate, Balaam. This false prophet, motivated by a love
of gain and prestige, attempted to curse Israel, and learned
to his chagrin that he could not curse "whom God hath not
cursed," nor defy "whom the Lord hath not defied." His
curse was turned into a blessing. While the apostate prophet
sought to point out the defects of Israel, the great invisible
Leader of the movement did not behold "iniquity in Jacob,"
nor see "perverseness in Israel." The Lord was with them,
and the shout of a king was among them.
This experience will also have an antitype in the Advent
movement just before the end, when apostates and offshoot
movements will try to stop the progress of God's work by
cursing the movement and its leaders, but their criticisms
will be turned into blessings when the Lord sets His hand
to finish His work and cut it short in righteousness. The in-
creasing efforts of these antitypes of the ancient Balaam is
100 Ibid., pp. 435, 436.

another evidence that the Advent people are nearing the
end of their journey to the heavenly Canaan. Our great need
now is a vision of the atoning sacrifice of Christ on the cross
of Calvary, with the accompanying latter rain and loud cry.
A careful study of the parallels between ancient and
modern Israel reveals the nearness of the end. Those who live
close to the people and know their spiritual condition are
cognizant of the fact that many are "much discouraged be-
cause of the way," and are falling out and casting away their
confidence in the coming of Christ and the Second Advent
movement and its leadership. This situation would be
changed quickly by a vision of Christ and His atoning sacri-
fice as the only remedy for sin. The following instruction
deserves our most careful and prayerful consideration:
"Do not try to draw the attention of the people to yourselves. Let
them lose sight of the instrument, while you exalt Jesus. Talk of Jesus;
lose self in Jesus. There is too much bustle and stir about our religion,
while Calvary and the cross are forgotten."
"A spirit of worldliness and selfishness has deprived the church
of many a blessing. . . . A clear, steady view of the cross of Christ
would counteract their worldliness and fill their souls with humility,
penitence, and gratitude. . . A deadly spiritual malady is upon the
church. Its members are wounded by Satan, but they will not look to
the cross of Christ, as the Israelites looked to the brazen serpent, that
they may live. 'The world has so many claims upon them that they
have not time to look to the cross of Calvary long enough to see its
glory or to feel its power." '"
"Let none look to self, as though they had power to save them-
selves. Jesus died for us because we were helpless to do this. In Him
is our hope, our justification, our righteousness. . . . Look and live.
Jesus has pledged His word; He will save all who come unto Him.
Though millions who need to be healed will reject His offered mercy,
not one who trusts in His merits will be left to perish. . . . It is our
duty, first, to look; and the look of faith will give us life." x°'
Let us pray that as leaders in modern Israel we may more
fully experience the results of a vision of Calvary and then
uplift Jesus before the people as the Lamb of God and the
"'Testimonies, VOL 5, pp. 133, 202.

102 Patriarchs and Prophets, pp. 431, 432.
28
One "altogether lovely," "the chiefest among ten thousand,"
so that the church, which is "the apple of his eye," and "the
only object" of "His supreme regard," may soon become
"fair as the moon, clear as the sun, and terrible as an army
with banners," as she goes forth "conquering, and to con-
quer" under the outpouring of the Holy Spirit in the latter
rain.
The Covenants and the Law
By
EDWARD HEPPENSTALL
The Covenants and the Plan of Redemption
I—Introduction
The Seventh-day Adventist Church has been entrusted with
the Word of God. The Word of God presents both gopel
and law. The great responsibility of the church has always
been and still is to teach and to reach the Word of . God as
both law and gospel. The great task of Seventh-day Adventists
can be seen in contrast with the antinomian teachings
through the centuries, and with the decline of true righteous-
ness in our time.
The problems and issues connected with the relationship
of the law and the gospel appear exceedingly complex. The
first problem centers in the place and function of thec2ze;,_
nants in the great controversy. 'The Bible describes two cove-
nants: one everlasting, the other temporal; one new, the other
old; one peiTe-Er,lre other faulty. The problem is whether
these reveal two methods of God in dealing with men.
The position has often been taken that Israel's readiness
in accepting the Sinaitic covenant presented to them by God
implies that they accepted without duecorpideratiou, and
without realizing their utter linaNiTity, to fulfill the terms of
this covenant. It is believed, further, that "the old covenant"
experience predominated for the next fifteen hundred years,
until the time of Christ, when the new covenant became the
constitutional basis of the church.
These two covenants have been interpreted by many
437
Christians to represent two dispensations—one, a dispensa-
tion of law, which continued until the cross; the other, a dis-
pensation of grace, when Christians are no longer under law
but under grace. In the fullness of time, when man's utter
inability to keep the law had been demonstrated perfectly,
when the dispensation of law was proved incompetent for
salvation, Christ came to fulfill both the law and the
prophets. Hence, the law has no longer any rights or claims.
The Decalogue, we are told, was abrogated at the cross, and
is part of that covenant which "gendereth to bondage."
It is further believed by some that although the Decalogue
was part of the old covenant, which has passed away, God
has given a new law as the basis of the new covenant of grace,
designated variously as the law of the Spirit, the law of Christ,
or the law of love.
Seventh-day Adventists have held that the law of God
has been at the heart of the controversy from the very begin-
ning; that the Christian Era is pre-eminently the age when
the law of God, as revealed in the Decalogue and as consti-
tuting the standard of righteousness, is to be kept as never
before, not as the means of salvation, but as the fruit of a
life that is hid with Christ in God. We further believe that
there, never was a time when men were saved ,by law; that
the covenant of grace was established from before the founda-
tion of the world; that all men are saved by grace alone.
We also believe that there is no such thing in the plan
or purpose of God as a dispensation of law and a dispen-
sation of grace; that whatever changes and transitions are
made throughout the history of man, are based upon pro-
gressive revelation and the unfolding of God's purpose; that
the Old and the New Testament are wholly complementary
and not antithetical or antagonistic.
II—Meaning of Covenant
Throughout the Bible the relationship between God and
His people is designated by the word covenant. Whatever is
involved or experienced in this covenant relationship makes
up the content of the Bible. God chooses individuals or a
nation to be His people. To these people of His choice God
commands His covenant. The people who accept the terms
of this covenant become conscious of a special contractual
relationship existing between themselves and God. This rela-
tionship carries with it certain obligations, the keeping of
which is a life-and-death matter.
In ordinary parlance, we mean by the term covenant, "an
agreement or contract between two parties." Either party is
free to enter into the agreement or not as he chooses. But the
Biblical term is somewhat different in meaning. The Hebrew
word berith means "to bind," "to fetter," "a binding or a
bond." The rela-tiiiii-or-God's people to Him is expressed in
a berith. The Greek word diatheke implies a free_promise on
the divine side and an undertaking of obligations on the
human side. In both cases it implies an obligation imposed
by a superior upon an inferior) The initiative is taken by
God, and only in a secondary way does man have any initia-
tive at all. Man has freedom; as to whether he will enter, into
a covenantrelationshipjBut he has no privilege to reject the
tezrys or to suggest others. God the Creator is in an altogether
different posTirEFTr-Om man the creature. "I alone am God"
is the fundamental statement of all divine revelation. It
reveals the absolute barrier that separates the divine God
from man. All relationships between God and man are a
gracious condescension on the part of God.
The first characteristic of God's covenant relationship is
that of lordship. God remains Lord. He is the Sovereign. The
covenant is an expression of God's will, not man's. It is
n s responsibility to listen to God, to seek to understand
man's
His terms. In God's first covenant with Adam, Adam insti-
tuted nothing. The Israelites at Sinai instituted nothing.
They did, however, exercise their privilege in choosrng
Ag.4
to
obey the covenant.
When God reveals His covenant, there is inevitably a call
to unreserved obedience and surrender to God. There is no
place for abafgaiiirrirrelationship. The covenant of God
places man on probation. Man has life only if he obeys and
meets the terms of the covenant. —
The second characteristic of God's covenant is fellowship.
I . . . will be your GoA, and ye shall be mueople." Lev.
26:12. "They saw God, and did eat and drink." Ex. 24:11.
This was the covenant meal, when God and the people sat
down together, as it were, in a symbol of communion and
fellowship. The identical idea is found in the Lord's supper.
"This cup is the new covenant in my blood: this do, as oft as
ye drink it, in remembrance of me." 1 Cor. 11:25, R.V.
Hosea repr-e-s-eriirite—r7TaTion of Israel to God under the
figure of marriage. Jeremiah uses also the figures of father and
son, shepherd and sheep. So God, through His covenant,
seeks to establish a personal fellowship with man. This com-
munion is offered as a4 gift of God. The covenant
is a relation of grace. In Genesis 17:2, God gives a covenant,
nathan berith. He bestows it as a gift of grace.
The tragic mistake of Israel was that they came to regard
the covenant as a juridical relationship, a legal transaction.
The fun-dainental reality of God's covenant is Th-at men enjoy
the favor and blessing of God irrespective of their past, with-
out discharging any formal debt or performing any special
work to secure the favors of God irrespective of their past.
Grace and trutkdo not come through legislation.
The vital responsibility of the church is to lead sinful men
into a covenant relationship with God, acknowledging Jesus
as Lord, at the same time enjoying a fellowship of love and
unity.
III—The Sinaitic Covenant
Two Covenants or One
In God's covenant with Israel at Sinai, just what is the
relationship between them? Are there two covenants held
out to Israel or only one? Did God make a covenant that He
knew could not be k-ep-t- in order that Israel might learn----
the folly of try-iiig—t-okese- p the law in their own strength? Is
God actually offering to make the old covenant with Israel
the gateway to the everlasting covenant, indicating two stages
in God's dealing with men?
Mrs. White states that "the covenant that God made with
His people at Sinai is to be our rqfuge and defense," and that
it is of "just as much force to-day.os it was when the Lord
made it with ancient Israel."' Why, then, is the Sinaitic
covenant called the "old covenant"?
In the actual operating of the covenants of the Bible there
are two_pArti es. Each enters into a relationship with the other.
to make in relationship to the cove-
Each
nant'shas
promises
some response_s.
.1-
1a-t-e-iTm The judgment of the New7Th ta-
ment on the Sinaitic covenant is that it was faulty. It is
obvious that there can be(othing wrong from GO"'Irrilde.i He
cannot be charged either'';vith desiring or planning a faulty
covenant. He makes everything perfect. Therefore the fault
must lie with ks12.sti
What kind of covenant was God.,,seekini',to make with
Israel? Was the "otd...f.o.ysalat" at Sinai one oidivine apPoint
ment, or a divine adjustment to Israel's faulty response? Is
not God limited ,by the nature of sinful man?
God's Purpose and Approach to Israel at Sinai
1. In the first place, the covenant that God planned to
make with Israel at Sinai was none other than the6aTne)
Z....covenant He made with Abraham. Three times in Genesis,
chapter seventeen; the covenant made with Abraham is
calle Nine times it is designated
m covenant. ' The occasion for God's plan to deliver Israel
from bondage is that "God remembered his covenant with.
Abraham, with Isaac, and with Jacob." Ex. 2:24. In calling
Moses to lead the children of Israel, He states that His pur-
pose in delivering Israel is to establish "m covenant." (Ex.
6:3-5.) -
In Exodus, chapter.19, there is the record of the covenant

God macTE-WilliMa at Sinai. Israel is led to Mount Sinai.
Moses makes the first of eight ascents to receive instruction
Ellen G. White in The Southern Watchman, March 1, 1902, p. 142.
from God. God tells Moses that before proceeding with the
giving of the law, He requires a positive commitment on the
part of the people. They are to pledge themselves to keep "my
..2.1. 21 " (Ex. 19:5.)
Surely, it was not in the mind of God, when the children
of Israel came to Sinai, to say: "Now I will make a different
covenant with them from what I made with Abraham. I am
going to teach these people by giving them a covenant they
cannot keep. I intend to show them how impossible it is for
them to keep My laws, My statutes, and My judgments. I
will therefore offer them, at least to begin with, something
less than I did Abraham." If He did, then Israel lived up
completely to His expectations. If Israel broke the old cove-
nant when they sacrificed to the golden calf, there is no
case to be made. Was not the old covenant made to operate
that way? How could Israel be held responsible?
Israel had to meet the same requirements as Abraham.
They received the same sign orarcunicisionithat God gave to
Abraham. Both Abrahani-arcr IsraCiiv-C-i-ebrought face to face
with the same covenant."Yet bar-experienced the old cove-
nant in their lives. Abraham failed when lie distrusted God
regarding His promise to give him an heir, and had a child
by Hagar. Paul states in Galatians that this represented the
old covenant experience of Abraham. The reason for Israel's
failure was not that they were given a different covenant from
that given to Abraham. God is no respecter of persons. Where
is there any indication that Israel were conscious they were
under a different covenant from that of their father
Abraham?
The Old Testament knows nothing about covenants in
the plural. The word is always found in the singular. There
is constant reference to one covenant designated by God as
"my covenant," "his covenant," phrases that occur through-
out the Bible.
2. In the second place, the Lord was pleased with the
response that Israel made at Sinai when they said, "All that
the Lord hath said will we do." Ex. 24:7. Moses declared
that God told him it was the right response to make. "And
the Lord heard the voice of your words, when ye spake unto
me; and the Lord said unto me, I have heard the voice of the
words of this people, which they have spoken unto thee: they
have well said all that they have spoken." Deut. 5:27, 28.
3. In the third place, the whole tenor of God's approach,
His attitude and relationship, definitely indicated the ever-
lasting covenant
,......,. in an adapted form, to be the one that con-
fronted at Sinai.
Was there the element of stern _,command
,command that was sup-
posed to mark the old covenant? On the contrary, before any
revelation of the law was given, Israel was reminded of God's
gracious and.,,,loving:41ealing with them. In Exodus, chapter
twenty, even as God began to speak the words of the Deca-
logue, Jehovah reminded them that He is .their Redeemer,
who brought them out of the land of Egypt. But the- ItiTall-
ment of God's gracious promises was conditioned b obedi-
ence. Thus we see here that the g22.5. )precedes obe ience.
The principles of salvation and of becoming children of God
are the same here as they have always been. It is imperative
that grace conserve law.
The covenant was entirely reasonable. Nothing was forced
upon them or done in haste. Negotiations were prolonged,
so that the people might have the opportunity of pondering
well the character of the proposed engagement. Three times
the children of Israel declared: "All, that...the Lord hath said
will we do." Intervals of time ensued between responses.
Moses carefully recited to them "all the words of the Lord,
and all the judgments." Ex. 24:3. The second time they
promised till obedience. Even then the matter was allowed
to stand over till the next day. Then Moses appeared with the
written book, the book of the,cimezant, and they were finally
asked whether they_ would adhere to what they had said. (Ex.
24:7.) Greater precautions against any rash committal could
scarcely have been taken.
Furthermore, the fulfillment of the terms of God's cove-
nant was not impossible or exceedingly difficult. God had
done everything to render it possible of fulfillment. Israel
were told by Moses that the commandments were not hard to
be understood or to perform.—TheyWeie not to think of the
fulfillment of the terms as an inaccessible height they could
not scale. Nor was it something too deep for them to under-
stand, like the depths of the sea. It was near to them, even in
their mouths. (Deut. 30:11-14.)
The testimony of the writers of the Old Testament is
that Sinai was a glorious demonstration of thelove of God.
'"'Voses' final words regarding the giving of the lawat Sinai
are significant: "The Lord came from Sinai . . . , and he
came withlten thousand; of saints: from his right band went
a fiery lawfOntem, Yea, he ro-lied\ the people; (all/ his saints
are in thy hand: and they sat down at fevery one shall 1
'receive of thy words." Deut. 33:2, 3.
Hosea undoubtedly refers to the Sinaitic covenant as fol-
lows: "When Israel was a child, the I loved him and called
my son out of Egypt. . . . I taught Ep rain'CO walk. I took
~,tiemon~marms. ' Hosea 11:1-3, A.R.V.
What beautiful figures are used here. God is ,embracing
His children with one arm while giving them a law, with
the other. Here we see 4the fatherhood of Goci: taking His
children, the subjects of His Covenant, into fits aims in order
that He might instruct themight way.
To say thaGod is responsible, even indirectly, for the
faultiness of the au ty ;response of theeople, which led
to a hopeless covenant of works/ makes .o also respon-
sible for the apostate Judaism of Jesus' day. Moses' interpre-
tation of Sinai:1iitryiEltig biTifhIr (11j eut . 4:12, 13, 23, 31,
36, 37.)
"Those who claim that Christ came to abrogate
? the law, of, God
and to do away with the ()IT-Testament, speak of the Jewish age as
one of darkness, and represent the religion of the Hebrews as con-
sisting oM;;;"forms and ceremonies, But this is an error. . . . Never
has He given to the sons of men more open manifestations of ,His
Tower ,andjay than when He alone was acknowledged as Israel's
ruler, and gave the law to His people. . . . The stately goings forth of
I—rael's invisible King were unspeakably grand and awful.
"In all these revelations of the divine presence, the.slory of God
was manifested throw h hrist. Not alone at the Saviour's advent, but
tnrough all the awes after the fall and the proiriise of redemption,
'God was in .ckist, reconciling the world unto himself.' . . . Adam,
Noah, Abraham, Isaac, Jacob, and Moses. unde>;stood_the gospet7They
looked for saitiau through man's SubstitutQ and Surety. These holy
men of oldrieTd communion wit who was to come to
our world in human tiesf.-1;1; some of them441,01„with Christ and
leave a As face to face.. . .1estis'-was the ljg14LotItiLpeople . . .
e or_sHe came to earth in the form of humanity."
4. In the fourth place, the ant , which God sought
to make with Israel at Sinai and it11\ which He confronted
Israel wasbased upon ri hteo
Great care was taken to safeguard Israel, from, what is
referred to as the old covenant ex erience. Clear and
definite warnings were given againsti:r1 -righteousness.
Moses was, it appears, as much enlightened on righteous-
ness 2y faith, and righteousness by the works of the law as
was Paul. one of the great passages on this grand theme is
found in Deuteronomy 30:11-14. Paul quotes this entire pas-
sage in Romans chapters 9 and 10 in explaining Israel's fail-
ure, as support for the doctrine of righteousness by faith,_
(See also Deut. 9:1-6.)
In other words, both Moses and Paul emphasized the same
truth. They both 140claimed the gospel of the everlasting,
covenanyBoth of them met with opposition and unbelief.
Thoth saw much the same results among the Israelites. Always
a remnant knew that God would provide Himself 4 larrilzt,_
Always the of God was written upon the:"&i..b, of the
remnant. Always the majority failed to enter in) because of
unbelief. Always God held them responsible for breaking
the covenant. The reason God held them responsible was
that He had done evemhing that could be done to give, them
cause/for living the life of faith.
5. In the fifth place, the numerous appeals by leaders and
prophets to, return to God',s, covenant were but a call to
renew the(Ori final ovenant made with—God at Sinai and pre-
2 Ellen G. White, Patriarchs and Prophets, pp. 365-367.
viously with their fathers, the patriarchs. As it was with God
at Sinai, so it was with Israel's leaders and prophets. All were
in harmony in seeking to lead the people in righteousness
under the holy covenant of the Lord.
The word covenant is used almost 250 times in the Old
Testament. Seven timesit is used with reference to the cove-
nant with Abraham, Isaac, and Jacob; 74 times miscellane-
ously to covenants in human relationships; and 159 times
directly to the Sinaitic covenant. If the covenant at Sinai was
but a covenant of works, and this is how it is interpreted by
the New Testament writers, how could Israel hope to produce
any other kind of record than the one they had? Men becorrie ,
like what they,re,and what the think. ..— If the leaders and
prophets were continually calling them back to the old cove-
nant, then why blame the Jews and Israel for making such
a failure?
There were several occasions in the later history of Israel
when God reminded His people through the prophets of
their covenant obligations and privileges.
The first occasion was the public rehearsal of the law and
the Sinaitic covenant by Moses at the close of his life as con-
tained in the book of Deuteronomy. Moses appealed to
Israel to be faithful to the Sinaitic covenant, and by so doing,
to fulfill ilieeovenant'Madewith their fathers.
"After the public rehearsal of the law, Moses completed the work
of writing all the laws, the statutes, and the judgments which God had
given him, and all the regulartiThis concerning the sacrificial system.
The book . .. was for safe-keeping deposited in the side of the ark."
This book of the law is first mentioned in Exodus 24:7.
There it contained only the Ten Commandments and the
seventy laws and judgments, Later additions were made,
including also the book of Deuteronomy. The whole thing
came to be known as the law of Moses, the book of the law,
the book of the covenani, iliTbook of the law of God. (Deu-
teronomy 4, 5, 7, 9, 26 to 33.)
Ibid., p. 466.
THE COVENANTS AND THE LA W 447
The question may be raised that Deuteronomy distin-
guishes between the Abrahamic and Sinaitic covenants. "The
Lord our God made a covenant with us in Horeb. The Lord
made not this covenant with our fathers, butwith us, even us,
who are all of us here alive this day." Dein. 5:2, 3. Moses is
not emphasizing the difference between covenants. He is say-
ing that each man music that covenant for himself.
God made a covenant with Abraham; nevertheless both Isaac
and Jacob renewed that holy coys_runufor themselves. And it
must be renewed by their descendants. They cannot be ex-
cused by saying that God made this covenant only with their
fathers, and so it is not binding. No, he made it with them,
with us, even us who are all of us here alive this_ day." What
avails it to be children of Abraham according to the flesh,
since God is able of the stones to raise up children unto
Abraham? This is a covenant that needs to be ratified by
every individual for himselLa .2.a21. Similarly, we urge our own
children to seek and to gain a Christian experience for them=
selVes, for they do not inherit illfrOin their parents. This is
exactly what Moses was asking the Hebrews to do „Lust before
he died.
The second occasion for the renewal of the covenant was
under Joshua, when Israel had come into possession of the
land of Canaan. Again a solemn appeal was made at the
close of the life of one of Israel's great leaders. The occasion
was especially significant. The tabernacle had been removed
to Shechem, the scene of God's first covenant with Abraham.
The location was well calculated to inspire the Israelites, not
only with deep emotions, but with a deep,sen,se„.of responsi-
bility. Joshua briefly reviewed the history of Israel from the
call of Abraham.Israel was charged "to keep and to do all that
is written in the book of the law of Moses." Joshua 23:6.
Three times Joshua called upon them to serve the Lord, and
three times, just as at Sinai, the people responcWTE-e- Lord
our God will we serve, and his voice will we obey." (Joshua
24:16, 21, 24.)
"And Joshua wrote these words in the book of the law of
dereth to bondage"? Gal. 4:24. And again in Hebrews, "In
that he saitli, A new covenant, he hath made the first old."
Heb. 8:13. Surely it must be concluded that there are two
covenants, since the new covenant is to take the place of the
old, indicating two plans of God's dealing with man, two
ways of serving God, one a preparation for the other.
Exactly what constitutes the difference between the old
and the new covenants?
First, since the new covenant writes the law of God on
the heart, it must be concluded that under the old covenant
the law was not written on the heart. Paul defines this con-
dition in 2 Corinthians 3, indicating that the old covenant
was of the letter and not of the spirit. Under the old covenant
man's heart was not right with God. This was remedied under
the new covenant.
Second, the old covenant is based upon works of law,
the new covenant upon faith. "Received ye the Spirit by the
works of the law, or by the hearing of faith?" Gal. 3:2.
These Galatians had already received the work of the Holy
Spirit in their heart at their conversion. Jewish leaders had
led them away from righteousness by faith into legalistic
works of righteousness. They had been led to believe that
they were now fitted and able to fulfill the law as a natural
duty.
Third, the old covenant stands upon the faulty promises
of men, whereas the new covenant stands upon the eternal
promises of God. (Heb. 8:6-8; Rom. 10:3, 4.) Under the new
covenant, God promises to do all: to keep the heart, to give
all power to men, in order that they might obey His will and
His law. Under the old covenant, man endeavors of himself
to attain righteousness.
Fourth, those who leave the new covenant to live under
the old covenant fall from grace. As long as they remain under
the new —cOvenant they- aie—Under grace. Grace means two
things: the quality of Christ's character and the divine power
of that character which God makes available for the salvation
of men. When man lives according to the "old covenant," he
is under the(condemnation of the law, because of his own
failures. To live by the covenant of grace means to enter into
personal fellowship with Go .
Whenand liOW-maThe old covenant originate? It grows
out of the very nature of man. That God made a covenant
with Adam is obvious from Hosea 6:7: "They like men
["like Adam," margin] have transgressed the covenant." This
covenant with Adam was a covenant of works. It is also called
a commanded covenant, also a covenant of life. A covenant
js)before sin entered would be both acceptable and in,
of w2r1
harmony with the character of God and the nature of man.
There would be no conflict between the law of God and the
nature of Adam. It is called the covenant of works, because
by the terms of it man was to have life or death in accordance
with what he did.
The entrance of sin still left man face to face with God's
requirements of obedience but with no power to obey. Even
with his loss ogfiCed-OWand his ability to do what God com-
manded, he still possessed a strop desire to be justified by
his own efforts.
"The spirit of Phariseeism js the spirit of human nature. ... In the
days of Christ the Pharisees were continually trying torprn: the favor
of Heaven, in order to secure the worldly4wAor and prosperity which
they regarded as the reward of virtue.",-9/
But more important than this, Satan is the originator of
the .s.p4it of the old ,covenant. The basic premiseof sin itself
is the,wOApf Satan in leaClingAdam to place his own szo at
the center of his existence instead of Christ.
"The principle that man can, save himself by hi_§, pyvn worlcs, lay
hearhen iler,giOni it had now become the
at the foundation of evert heathen
principle of the Jewish religion. Satan had implanted this principle.
--Fn—h—a-ve no barrier against sin."
Wherever if is TieTd,-m
The Sinaitic covenant, then, from the manward side is
based upon tile will to owe man's life to himselfiand is mani-
fested in that which does not want to live by grace but
6 Ellen G. White, Thoughts From the Mount of Blessing (1900 ed.), p. 120.
7 Ellen G. White, The Desire of Ages, p. 36.
by man' own doing. This is that phase of the old covenant
that Paul calls the righteousness of the law. This spirit is
deeply ingrained in alrMen. It is not the-Sole prerogative of
the Israelites. They are but an illustration
, of what can hap-
pen to any man and in fact to every believer. And until 'self
is crucified it will inevitably, hempen.
This spirit of pride, independence, and self-effort toward
the law,) was the outstanding sin of Israel. The revelation of
the law at Mount Sinai was to lead them to Christ. This was
in harmony with God's plan, even as it is today. But salvation
by works ,never was.
The 'reason the old covenant takes such prominence at
Sinai is the people's,miritual condition. Adam was conscious
of his fall as were the rest of the fathers. There were but
eleven_ patriarchs before the Flood. It needed only _foui\
of them to span the period from creation to Abraham:By the
time Israel had spent more than two hundred years in slavery,
sin had almost obliterated the impressions of the law written
in their hearts. The instructions and laws of their fathers
had almost faded from their minds. When such a thing
happens)the commandments of God become a stern com-
mand not a delighC-The law entered that Adam _ 's offense
might abound.
"If man had kept the law of God, as given to Adam after,his fall,
preserved by Noah, and olmervedby Abraham, there would have been
no necessity for the ordinance of circumcision. And if the descendants
of Abraham had kept the covenant,Wwhict circumcision was a sign,
they would never have been ' seduced into idolatry, nor would it have
been necessary for them to suffer a life of borigge in Ems;; they would
have kept God's law jazijxl. and there would have been no necessity
for it to be proclaimed from Sinai, or engraved upon the tables of
stone."'
Why did the Lord see it needful for a redeclaration of the
law from Sinai? The sooner to compel Israel to come to Christ
for salvation. But this particular function of law is just as
significant today as in the days of Israel. At Sinai God pro-

vided them with the opportunity of making a response by
promising to kecp_Bis law. But the nature of that response
refy the
is enti — rempihsibility_pLinan.
The old covenant experience of Israel sprang just as much
out of their relation to the ceremonial law representing the
gpspebas it did out of their relation to the Decalogue. They
used the ceremonial law in the same way they used the
Decalo&ue. TreTTO-oled upon their sacrifices withopt
cerrun their true significance. They thought that the cold,
resentalion_oLa44gaige, was acceptable unto Gpd.
They conceived that the blood of bulls and goats could take
away sin, so what they lacked in fulfilling the moral law, they
thought to make ttp in the ceremonial law. Thus sepa-
rated Ch rist`sfrom
— both the moral and the
rested in the (work!) of the law, both moral and
ceremonial.
For the few, the ceremonial law had real significance.
They apprehended Christ in the sasalces. Such were Abeam
and Abraham. It is obvious that this ceremonial law, con-
sisting=ose sacrifices that pointed forward to C er'st, did
not arbitrarily belong to the old covenant any more than
circumcision arbitrarily belonged to the everlastingcovenant.
For by the time of christ).and Paul, circumasionaTIreTome
the hallmark of the old cwt Neither does baptism nor
the Lord's sapper belong arbitrarily to the new covenant.
Such "Cirarcationsj depend entirely upon' the attitude and
response of the worshipers in both the Old and the New
Testament eras.
The fact that God gives men the lawto live by does not
mean that the law constitutes the old covenant. "Good
Master, what good thing shall I do, that I may have eternal
life?" asked the rich young ruler. "If thou wilt enter into
keep the commandmen :,,wa..sChrist's.LciatyL Does this sound
a g e the stated /requirements at Sinai? What was
Christ counseling the young man to cio? Try the impossible?
Or was He tellingQ the truth?
Failure to see Chris-birrilreM'w is the failure of faith. The
failure is not so much a lack of mental and intellectual under-
standing of the will of God. Christ rebuked the two disciples
for being slow of heart toy believe, not stlipid of mind to
perceive. Itis irrheirt _apprehension of God and in living
faith that men are seriously retarded. In mental and hair-
splitting differences in theology, men have always been far
ahead of heart experience; hence the animosity and persecu-
tion in the name of Christianity.
The psalmist points to the sin of Israel: "How oft did they
provoke him in the wilderness, and grieve him in the desert!
Yea, they turned back and tempted God, and limited the
Holy One of Israel." Ps. 78:40, 41.
If the law presented at Sinai was intended to lead them
to Christ, why did Israel fail, and fail so continually through
their history?
"It was their own evil heart of unbelief, controlled by. Satan, that
led them to hide their rat, iiisfearOrTe4ding it upon surrounding
peoples; it was that same bigoted dspirit that caused them either to
follow the iniquitous practices ofthe heathen, or to shut themselves
away in prowl exclusiveness, as if God's love and care were over them
alone." 9
But are there not many sincere Christians today who live
in the seali!of the old covenant iind yet whose righteousness
is not that of the Pharisees? As an elemental stage of Christian
growth resulting from ignorance and spiritual immaturity,
that is one thing. But the willful and persistent_offering of an
external and formal religioiiOf self-righteousnes$, in the face
of the revelation of righteousness by faith, that is something
else. It is stubborn unbelief in the face of lht that becomes
a serious sin before God.
The revelation of God at. Sinai was of such a marvelous
character as to present to the Israelites the full knowledge of
the everlasting _coyguapt. The sin that destroyed them was
-Tri7:1-nthe face of all that God had done and revealed to them,
the leaders molded a people in the rigid orthodoxy of phari-
saical righteousness, and set forth to the world a totally false
9 Ibid., p. 370.
picture of the character of God, until the name of God was
blasphemed and destrsersamono- the nations and the Jewish
nation became a byword.
There is nothing clearer than this: that God will judge
the level of one's Christian experience and development by
the measure 0'1 God's revelation. What made Christ's judg-
ments of Israel so final and irrevocable was that the Jews
throughout their hisCory had received increasing revelation
and counsel through the prophets on the true meaning of the
evert:77- covenant, and still came out with a religion known
as Tha its a
There can be no more serious charge made than that the
Laodicean church is following in the footsteps of ancient
e dull revelation of the glory of God in the third
nge s messagleaves us without excuse. Such light is both
our privilege and our sacred responsibility.
"That which God purposed to do for the world through Israel,
the chosen nation, He will finally accomplish through His church„on.
earth to-day. He has let out his vineyard unto other husbandmen,'
even to His covenant-kee in people, who faithfully 'render him the
fruits in their 'seaso'ns.7ver has the Lord been withoutt..trRe rep-
resentatives on this earth who have made His interests their own. These
witnesses for God are numbered among sziritual Israel, and to them
will be fulfilled all the ,coy,,,p4414pL20As \ made by Jehovah to His
ancient people." "
V.—Why Called the "New Covenant"?

If the covenant mentioned in the Old Testament, from
Sinai to Malachi, is none other than the everlasting covenant,
why should there be need for those days spoken of by the
prophet Jeremiah, "Behold, the days come, saith the Lord,
that I will make a new covenant with the house of Israel"?
Jer. 31:31. Surely Os indicates that the covenant existing in
Jeremiah's day is to be abrogated by the coming of the new
covenant. Otherwise, why not continue with the same cove-
nant found all the way through the Old Testament? What
to Ellen G. White, Prophets and Kings, pp. 713, 714.
is the force of Paul's words: "In that he saith, A new cove-
nant, he hath made the first old. Now that which decayeth and
waxeth old is ready to vanish away." Heb. 8:13.
The answer is contained in' the correct understanding of
the term covenant" and the reason for its being called
new.
In the first place, the established interpretation is that it
was, ratifiect:by the blood of Christ at thkcrosS. Daniel declares
`-w ef-Gifrist,"He shall confirm the covenani1with many for one
week." Dan. 9:27. The word "rolirirni" 'means to cause to
prevail. During the brief period of His earthly ministry,
Jesus fulfilled the terms of the ancient covenant made with
the seed of Abraham. Paul says of this: "Now I say that Jesus
Christ was a minister of the circumcision for the truth of
God, toconfirrii- the promises made unto the fathers." Rom.
15:8. Thusthrist secured the benefits of the ancient covenant
to "many," that is, to the believers in Israel.
In the second place, this covenant is called new because
God's everlasting covenant,had been so completely lost sight
of that it appeared to be an entirely new covenant. This text
is taking cognizance of the fact that while both God and His
servants the prophets thought mostly in terms of the ever-
lastiagsayenant, the nation of Israel thought in terms of the
old covenant of works.
"Even the people of Israel had become so blinded to the precious
teaching of ,the prophets concernilLGod, that this revelation of His
paternakloveNlvas as an ofigiriarabiect, a new gift to the world."
The Jews had lost sight completely of the svvrlasting
covenant. The new covenant was to ,write the law of God in
their hearts, but writing the law in the hearts Of men was
not new. Isaiah spoke of it as sealing :`thr„,Jaw among my
disciples." (Isa. 8:16.) The whole of Hebrews 1 1 is a historical
record of it.
"Through the grace of Christ, they may be enabled to render
obedience to the Father's law. Thus in every age, from the midst of
• •
11 Mount of Blessing, p. 114.

apostasy and rebellion, God gathers out ii_Q44e that are true to Him,— _
.....••00•11111•11.1111.
a people 'in whose heart is his law.' "

01.101•••••••••01.
It is this writer's suggestion that the later prophets and

the New Testament writers were obliged to deal with the
utterly mistaken conceptions concerning the Sinai covenant.
We must never forget that the Lic12.ism of Christ's day repre-
sented k2(trversio111 of the economy and testimony given by
God to Mc77.11is to offset these misrepresentations of .the
old covenant ideaat the gospel writers are strong in their
assertions o an opposite tenor and direction. This swing
away from Judaism in the New Testament ias been falsely
interpretecys the abrogation of the law of God. The New
Testament writers are compe led under the circumstances
to press home the differences on account of Jewish errors and
their hardness of heart. The real battle of Christ, John, and
Paul was t= the church from every shred of k ewish
bondage that had been fastened on "sraeF uring
t e previous fifteen hundred years.
In the third place, the use of the term "new covenant" is
occasioned by new revelation that came with Christ's incarna-
tion, life, death, and reanagction. Progressive revelationis
an important part of the Bible record.
"God's work is the same in all time, although there are different
degrees of development, d i erent manifestations of ...,1:11Lyower,,
ff
to meet the wants of men in the different ages. Beginning with the first
gospel promise, and coming down through the patriarchal and,,atish
ages, atirJen to the aresent time, there has been a graMal unfoldin
of the puj.poses of God in the plan of redenwton.""
"Christ to His teaching13 resented old truths of which He Him-
self was the‘pziaLnator, truth's which He liadsppken through patriarchs
and prophets; but He now shed upon treTri)a neyjs i ht. How different
appeared their meaning! A flood of light and s iritualit was brought
in by His explanation. And He promised that the HoySpirit should
enlighten the caciales, that the word of God should be ever unfoidi m
t7:711Trl.'"?"--
1, Patriarchs and Prophets, p. 338.
13 Ibid., p. 373.
14 Ellen G. White, Christ's Object Lessons, p. 127.
The Law in Christian Doctrine and Experience
I—Introduction
The most burning question ever since the birth of Chris-
tianity has to do with the relationship of the law and the
gospel. Throughout the great controversy it has been the
purpose of Satan to destroy the authority of God by casting
His law aside, and to pervert the righteousness of God by
perverting the truth about the law. He has sought to do this
in two ways:
First, by an antinomianism — brought about either by an
out-and-out rejection toten law or by the erroneous concept
of the dispensation of law as opposed to the dispensation of
the gospel.
Second, Satan has through the principle of salvation by
works not allowed the law to function, according to God's
design.'
Luther declared that one of the most important trials of
theology concerns its ability "rightly to deal law and gospel."
The result of blinding men's minds as to the true position
of the law of God has resulted in the inability of both the law
and the mmel to act according to G2Alpini-pose and Elan.
In these last days Satan's efforts are increased in this
direction. Even in many professed Christian churches today
there is widespread opposition to the Decalogue as an essen-
tial part of the everlas.linggospel. This particular position
receives its strongest support from dispensationalists,
458
1. Those who declare that the Decalogue is not intended
for the Christian church and was abr2gac41a t the cross point
to various scriptures for vindication.
a. They point to the opposition of Christianity from its
very beginning to thejewish religion as one of law.
b. They insist that manrortrjKew Testament writers
speak directly against the law in favor of
Christ
Luke 16:16. "The law and the prophets were until John: since
that time the kiugdom of God is preached, and every man presseth
into it."
John
John 1:16, 17. "And of His fulness have all we received, and grace
for grace. For the law was given by Moses, but grace and truth came
by Jesus Christ.,''
Paul
Gal. 2:19. "For I through the law am dead to the law, that I
might liVe unto God."
Gal. 3:18-25. "For if the inheritance be of the law,' it is no more
of Wherefore theneiv6ili the law? It was added, because
of transgressions, till the seql_lhould come to whom the promise was
made. . . . Butbef ore faith came, we were kept under the law, shut
up unto the faith which"-s76-ilTa afterwards bc..xesgaled. Wherefore the
law was our schoolmastet;,to 1.ring us .unto Christ, that we might be
justified by faith.rBut after that faith is come, we are no longer under
a schoolmaster."
Gal. 5:14, 22, 23. "For all the law is fulfilled in one word, even
in this; Thou shalt love thy neighbour as thuga." "But the fruit of
the Spirit is love, jo-y77576717tig-StifferTng; gentleness, goodness, faith,
meekness, temperance: against such there is no law."
Rom. 3:21. "But now the righteousness of God without the law
is manifested, being witriessed,by the law,,and the propfietsY'
Rom. 6:14. "Ye are not under the law, but under grace."
Rom. 7:1-6. "Know ye— UOtTbietliren, (for I speak‘ to them that
know the law,) how that the law hath dominion over a as _bang
as he liveth? . . . Wherefore, .inTrieirrieli, ye also are become dead
to the law by the bostya_arist. . . . But now we are delivered from
the law, that being dead wherein we were held; that we should serve
newness of spirit, and not in the oldness of the letter."
miseemmonsa..,"""
2 Cor. 3:7. But if the ministration of4ath, written and engraven
in stones, wa lorious, so that the Mraren o Israel could not stedfastly
behold the face,o ores, for the glory of his countenance; which glory
was to be done away."
It is important to bear in mind at this point that the
teaching of the New Testament certainly does reveal an oppo-
sition to_aw. And it is the misinterpretation of this o_pposition
that has led to the great error of antinomianism in the pro-
fessed Christian churches through the centuries. It is the
province of this paper to seek the correct interpretation.
2.
, Now, Seventh-day Adventists believe that the everlast-
ing gospel', cannot be preached or rightly interpreted unless
the law of God be considered binding upon all men in all
ag_es Furthermore, in order that the issue may be rightly
understood, Adventists believe that a careful distinction must
be made at two points:
First, a distinction must be made between the two laws,
the ceremonial law and the moral law. Perhaps the strongest
texts on this point 'are Daniel 9:27, speaking of the coming
of Christ, "in the midst of the week he shall cause th sacri-
ficeand thealation to Cage, and Matthew 27:51, showing
which law was latolazd at the cross.
Second, there must be a distinction made between the
term "law" as it is used in the New Testament and this term
as it is used in the Christian church.
Actually, what constitutes the real issue over the law of
God, and how is that issue resolved? Is it concerned with a
distinction between two laws? Or is it over the use and
function of all those God-given requirements that come
under the term "law"? Only the Scriptures can tell us. I
believe it can be shown that it is the second of these which
constitutes the major problem. For the problem of the rela-
tionship of the law and the 422.21 cannot be resolved by
centering attention upon the ceremonial 1 w as opposed to
the moral law. Certainly one oes not get the impression, in
reading the above passages, that this is what Paul and the
other writers are particularly concerned about.
For example, the question of which law is referred to in
Galatians has long been a point of controversy even among
Seventh-day Adventists. But we no longer need to spend our
days arguing over which law is referred to, for Mrs. White
wrote:
" The law was our schoolmaster to bring us unto Christ, that we
might be justified by faitfinn this scripture the Holy Spirit through
the apostleis speaking especially of theinrar law. The law reveals
4...sin to us and causes us to feel our need"77hrist and to flee unto
Him. for pardon and peace ;by exercising repentance toward God and
faith toward our Lord Jesus Christ.
.000^ 'An unwillingness to yield up preconceived opinions, and to ac-
cept this awl, lay at the foundation of a large share of the opposition
manifested at Minneapolis against the Lord's message through Br-Eh-Fen"
Waggoner ancLiones. By exciting that opposition Satan succeeded in
sliiirtrway from our people, in a great measure, t6e speciaL22wer
of the Holy Spirit that God longs to impart to them." "
"I am asked concerning the law in Galatians. What law is the
schoolmaster to bring us to Christ? I answer: Both the ceremonial and
the moral code of Ten Commandments.""
101.00.µ.51MMOIM71u,
It is obvious from these two articles by Mrs. White that

the issue in Galatians is no longer between these two laws,
the moral and the ceremonial, and which one was done away.
There is a much bigger problem than, that. Paul declares it
to be "anotheros el." (Gal. 1:6.) The gospel is a xxi.of
sale o b' '7~'~iis other gospel Paul speaks of must be another
3vay2L91 . vasiau. One is genuine; the other is oultgrfrit.
The symptoms of the problem arise in the use and place of
the m92.11Aw, the ceremonial_ law, circumcision, and other
Jewish traditions and practices.
II—The Meaning of Law

The role that law fulfills in relation to the Gospel is
twofold. First, law is God's standar4,9f..wh4t,isright
it is the standard of }certain to the will of God. As a
standard tre7a—w does certain things. It expresses the mind
1, E. G. White letter 96, 1896. (See Review and Herald, March 13, 1952, p. 6.)
15 E. G. White manuscript 87, 1900. (See Review and Herald, March 13, 1952, p. 6.)
of God: "I delight to do, thy will, 0 my God: yea, thy law is
within my heart." Ps. 40i8. It also declares the wh-oTeuty
of man: "Fear God, and keep his commandments: for this is
the whole duty of man." Eccl. 12:13. And again as a standard,
the lai7v7eveals_: "For by the law is the knowledge of sin."
"I had not known sin, but by the law." Rom. 3:20; 7:7.
Not only is the law a standard, however; it is a method by
which God works. Law cannot run anything. It never sets
anything in motion. It merely explains how a thing works
with constant regularity and permanency. Law is merely the
revelation of universal principles by which God works, how
God runs the universe, how men are created by God to live.
The law of gravitation runs nothing. When Sir Isaac Newton
discovered what he called the law of gravitation, he did not
create it. He merely discovered one of the ways God runs
the universe, and then he wrote it down.
The law of the circulatory system of the blood simply
declares the way the blood circulates in the body and has
circulated in all men since creation. Similarly, the Ten
Commandments constitute a way of obedience, a way of
life for moral and spiritual beings. They represent God's
eternlrinciples, declaring to its the way God runs the
universe morally and spiritually. The universe does not run
on a lie. It does not run on impurity. It runs on truth, on
honesty, on reverence for God, on unselfishness. Try any
other method than that declared by God, and it will not
work. God has created us in the image of God. We live as
God intended only as our lives follow God's method of
obedience to His will.
"Obey and live, disobey and perish" is still the method
of the law of God. The law is suited to produce holiness and
happiness in the soul of any and every man who lives in
harmony with it. So far as the purpose of God is concerned,
the Ten Commandments are perfectly adapted to fill the
soul with peace and purity provided everything in man had
remained as it had been created. "And the commandment,
which was ordained to life, I found to be unto death."
"Wherefore the law is holy, and the commandment holy,
and just, and good." Rom. 7:10, 12.
The originarrelation between man's nature ,and the law
of God was precisely like that between material nature and
the material laws. There has been no apostasy in the system
of muter. The law of gravilation, this very instant, rules as
peacefully and supremely in every ,atom of matter as it did
on the morning of creation. The methods that God ordained
for material laws,are in perfect harmony with the methods of
nature her-s-er-7)
Thus for scientists, their authority and their methods of
investigation rest upon those natural laws that are but God's
way of running the stars, the planets, the earth, and all things
in the natural world with a constancy like the uncham-_
ableness of God Himself. For Christian men and women, their
authority rests upon the Creator and those moral and spirit-
ual laws that are but the standard of God'".. s"own
— character,
and upon the way He wagMr-We are made to live in rela-
tionship to Him and to our fellow beings.
But original conditions no longer prevail. Man must con-
tinue to accept the law of God as a standard of righteousness,
but he can no longer use the law as a metiiOti Ortrecomii-7
righteous. Man is not standing where he was -When created.
He is out of his original relation to the laws and the will of
God. Therefore, that which was ordained to lite for Adam
before he sinned, he now finds to be a ministration of death.
If man had not sinned, he could easily have accepted the
terms "Obey and live, disobey and perish," knowing that he
would be perfectly capable of living in harmony with those
requirements. 'There would have been no need of urging
him to "become dead to the law," or to seek no longer to live
by law,,but only by grace.
It is at this point that we find the crucial issue over the
law throughout the Bible. God can never change His law as
a standard; but because of man'S:sinfulness, He has to change
His method of .a.ttaining_LigineQuales5 from the method of
righteousness by works of law, to the method of grace. In
seeking righteousness, man must now choose to live by God's
method of salvation by grace or he has no other alternative
but to try to use law as a method.
The problem becomes acute at the point where professed
Christian men and women want salvation by grace at the
expense of throwing out both the Jaw as a standard and the
law as a method. The result is antinomianism. On the other
hand, the effort to keep the jaw both as a metkqd and as a
standard leads to legalism and Pharisaism. In both cases there
is what Paul calls "another „,gospel."
The Seventh-day Adventist position is simply this: that
the law of God is unchangeable and immovable as a standard.
In OraTito attain to that standard, law as a method must be
forever rejected, and men nilisl—TiVe by grace alone, by faith
that works by love.
— Adventists insist upon the same standard of righteousness
given to Adam in the Garden of Eden. "God requires at
this moment just what He required of Adam in Paradise
before he fell—perfect obedience to His law." "
There are only two ways to bring about ,haraquy in the
soul of man, who is out of harmony with God's law. One is to
alter thsaivine law so that it would agree with man's Sinful
inclination, and thus remove the cause for inner conflict.
This would transmute the law of holiness into a law of sin.
It would make evil good. It would destroy the eternal
tinction between right and wrong. This is impossible. There
can be no transmutation of the law of GOd or any part of it
as a standard of righteousness. The other method of bringing
harmony man and the law is to change the sinful
nature, of man, so that it becomes again in accord with the
divine law. There is only one method by which this can be
done. That is the method o free grace, or righteousness
by faith.
Therefore, if we depend upon God's power, the method
is one of grace. If we depend upon our efforts at obedience,
11 Ellen G. White in Review and Herald, July 15, 1890, p. 433.

the method is one of law. If we appeal to God, the method
is grace. If we appe-77,w,cm,poctengt, the method is
one of self-lustification. If we use the method of grace, the
law has no more a voice in the matter of our, salvation. If we
use the method of obedience to the law, whatever law it might
be, we are under sirrdrinTro;;7TTaw. If we depend upon
the power of the Hol S irit, we are under grace.
Thus the laa2.Sijacl and the everlasel are naile_QL_.
in a firm alliance. Because the gospel as the only way to God >
rules supreme apart from ever/ legalistic method, the law as
the eternal standard of righteousness is completely liberated
to work according to God's purpose. When we no longer use
the law in a false way to bring forth human merits and self-
righteousness, then the law of God appears in all its7177
sovereignty, majesty, and power. Now, by the law of the
S ~iryt, the law of God has become our friend. It stands as
an eternal bulWarkagainssiiiTh and wickedness. It becomes
the basis ora glorious fellowship with Christ in that we live
in harmony with Hisyeat law and with God Himself._
of this definition of law, im-Trsra717 term
"law" throughout the Scriptures, particularly in the New
Testament, must be clearly understood. It is imperative to
know whethey_the reference to law is to law asartandard'or
to law as method •:)f , salvation.
e new covenant experience as set forth in Hebrews 8
declares the law of God to be written on the mind and heart
by thetE9a 1:ELS 'rig The old covenant is stated to be faulty,
and the fault is declared to be with theople themselves;,,)
The exact nature of that fault is brought to view in Romans
9:30 to 10:8.
Here Paul presents two groups of, people, the Gentiles
and the Jews. The Jews who have lived by old covenant
have ....
not attained to the law of God as a standard of right-
eousness; "for they being ignorant of God's righteousness,
and going about to establish their 6wn)riglitepusness, have
not submitted themselves unto the righteousness of God."
Rom. 10:3.
30
Then the Scripture continues, "For Christ is the end of
the law for righteousness ,to every one that believeth." Verse
4. How is the term "law" used in this verse, as a standard or
as a method? The context reveals that Paul is contrasting
two meirias of seeking righteousness, one by, works of law
and the other by faith. Hence Christ is the end—oT the law
as a method of salvation ttoeveryone that belih.
In Romans 6:14 Paul declares that we are no longer
under, law, but we are under grace. Grace is God's method of
salvation. Grace is God's poWmeT made available by the free
-gift of God,in order that men 'May attain to the righteousness
of the law. Grace is not a standard but a method. Being under
grace as a method is contrasted with being under law as a
method.
----What does the term "under law" mean? It is usually
interpreted to mean "under condemnation." Paul, in address-
ing the Galatians (4:21), asks the question: "Tell me, ye that
desire to be under the law, do ye not hear the law?" Paul
cannot have in mind "under condemnation." No one desires
to be under condemnation. Romans 7:1 reads, "Know ye not,
brethren, (for I speak to them that know the law,) how that
the law hath dominion over a man as long as he liveth." Here
the law is declared to have dominion over a man. To be
under law means to live under the dominion of law Jather
than under the dominion of race.
It is quite evident t at the attitude of the New Testament
writers toward law is a two-sided one. On the one hand there
exists a dominion where law has no rights and no authority.
As a way of salvation thelaw has no more any authority or
validity. Salvation by grace through faith forever dethrones
the law as a method orZrationi for liteaw is not of faith."
(Gal. 3:12.) From another point of view, there exists a
dominion where the law remains, in all its power and
authority, as, a standard of righteousness': Salvation by the
loving power of God means a radical and most accentuated
opposition to all legalistic methods of salvation. The two are
incompatible. This is the ex-TE- tion of the opposition to
law found in the New Testament. It is an opposition that all
Christians should take, particularly Seventh-day Adventists.
For this church the responsibility is a double one: to make
vital the law of God ascastandard of righteousness' in the _
hearts of men; aCthe same time to show ourselves a relentless
foe of all pharisaical religion and ,righteousness by works"",
The penduliiiii -has' swung either to one extreme or to the
other in the history of the Christian church, either to
abropte the law of God or to fprmalizs_it.
The evidence that God's method of salvation by grace
establishes the law as a standard is conclusive.
"Do we then make void the law [as a sta_usigird] through faith?
God forbid: yea, we establish thelaw [as a standard]." Rom. 3:31.
"For what the law co 1d-not- do, in that it was weak through the
flesh, God sendingHis own Son the likeness of sinful flesh, and for
sin, condemned sin in the flesh: that the righteousness of the law
[as a standard.] might be fulfilled in us, who walk not after the flesh,
but after the .Skilit." Rom. 8:3, 4.
"I thank God through Jesus Christ our Lord. So then with the
mind I myself serve the law of God [as a standard]; but with the flesh
th-e-law of sin." Rom. 7:25.
"For this, Thou shalt not commit adultery, Thou shalt not kill,
Thou shalt not steal, Thou shalt not bear false witness. Thou shalt not
covet; and if there be any other commandment, it is briefly compre-
hended in this saying, namely, Thou shalt love the neighbour as thy-
self. . . . Therefore love is the fulfilling of the law [as a standard]."
Rom. 13:9, 10.
That the Adventist position has always been clearly stated
may be concluded from many authoritative statements.
"We ourselves owe everything to ;God's free graTae":".. Grace in the
covenant ordained our adoEtion. Grace in the Saviour effected our
redemption, our regeneration, and our exaltation to heirship with
Christ." 18
"Every jot and tittle of the word of God is to be brought into
the daily practise. He who becomes a partaker of the diyine Dature will
be in harmony with God's great standard of righteousness, His holy
law. This is the rule by which God measures the actions of men. This
will be the test of character in the Judgment."

18 Ibid., p. 314.
III—The Function of the Law
The proper function of the law is imperative to the work
of the gospel.
"It is only as the law of God is restored to its rightful position
that there can be a reviiiarat _Primitive faith, and godliness, among His
professed people.""
1. What is that rightful position? Two passages of Scrip-
ture explain thoroughly the proper function of the law in the
plan of salvatiOn:On the negative side, Romans 7:7-13 reveals
how the Jaw kills, how it brings man under/condemnation,
how sin is revealed and made to "become exceeding sinful."
On the positive side Galatians 3:19-26 shows that the law
leads us to-C TiriSi; by shutting usriip- to one method of ,salva-
tion, faith in Christ.
"Wherefore the law was our sch991susuker to bring us
unto Christ, that we might be iusti:fied by faith." The word
"schoolmaster" in the original is paidagogos. It means "slave
master." He was the slave who accompanied the children to
school, to see that they did notplay truant. If they attempted
to run away, he was there to prevent it. He was given authority
to use'-physical punishment ,if necessary, to see that the chil-
dren arrived atschool. On arrival at the school, they were
handed over to the care and instruction of the teacher:'
"But before faith came, we were kept under irie law, shut
up unto the faith which should fterwards be revealed." The
figure here used by Paul is that o being shut up in prison.
The law acts as their 'air. It is the law that shuts them in
and will not let them off. God is merciful and gracious, but
He will not clear the guilty by calling evil good. Men are
imprisoned for breaking the law that they cannotiz.E. If
lie rifin tries to escape by appears to the law, he finds only
further restrictions- andcondemnation. The law declares to
him: "Thefel; no freedom by men, for you have sinned and
broken the law." Man may try to change and lessen the
00 Ellen G. White, The Great Controversy, p. 478.

claims of the law, but all the time the law stands aLfiriat as
the everlasting hills. Man comes to realize that "the strength
of sin‘is the"177. ; (1 Cor. 15:56.) There is one door and one
doore'Only,out of the prison house, and that is the door of
There is no escape except through faith in Christi Man
• is hopelessly shut up under the law until he finds the door
of faith.
It is interesting to notice at this point that the Jews
preached the law, but it never seemed to have this effect
described in either Romans or Galatians. Seventh-day Ad-
ventists have also preached the law far more than any other
professed Christian body;" preached it until "we are as
as the hills Zir-G7Tboa that had neither dew nor rain." The-
result has been lukewarmness and self-satisfaction. In both
cases the effect seemed to be the ca—fce
e.2 'Of what the law
was declared to produce.
Kant the fiiffieZi;her said that he knew of but two beau-
tifirrh-ings: the starry, heavens above his head) and the moral
law within his heart. Kant felt the moral law to be a beautiful
thing in his heart. Why did he not feel as Paul felt? Because
he knew only mereinorality. If he had seen the law of God
in the _fact oflesus Christ, he would have felt as Paul did
when he cried out: "For I was alive without the law once:
but when the commandment came, sin revived, and I died.
And the commandment, which was clidajacsUolire',N I found
to be unto death. For sin, taking occasion the command-
ment, decelTe-rme, and by it slew me." "0 wretched man
that I am! who shall deliver me4rom the body of this death?"
Rom. 7:9-11, 24.
Here are two men, Kant and Paul, upon whom the effect
of the law was total different. Kant had substituted etc1:2,
for the lawnd thespe'l. Paul declared of his relation to 6Me
law even before he had come to know Christ, as "touching the
righteousness which is in the law, blameless." Phil. 3:6.
Hence the significance of Mrs. White's statement:
"As a people, we have preached_ the law until we are as dry as
the hills of Gilboa that had neither dew nor "rain. We must preach
Christ in the law; and there will besaii and nourishment in the preach-
mg that will be as food to the famisTM-ig flock of God."
When men substitute ethics for the law and the gospel,
when men do not see Christ in the law, the end is pride and
seltsatisaction before God. But when the eye of God and
the power of Christ are seen and felt in the law, men are
smitten to the ground. Declares the psalmist: "When thou
with rebukes dost correct man for iniquity, thou makest his
beauty to consume away like a moth." Ps. 39:11.
We feel the guilt of an evil action far more sharply when
we know that someone saw us commit the sin, than when we
know that no one but ourselves is cognizant of the deed. How
much more sinful, then, do we feel, when we look into the
face of Christ and say, "Against thee, thee only, have I
sinned."
The constant appeal to Israel was to hear and obey God's
voice, not merely to observe the letter of the law. It was the
Jews' failure to see Christ in_the law. that led them to that
perverted religion known as Pharisaism.
The pious legalist, and the legalistically religious good
man are farthest away from God because they stand over
against God on their own two feet, feeling "rich, and in-
creased with goods," and in "need of nothing." Legalism is
the practical outcome for the man who seeks to fulfill the
demands of the law,,in his own strength.
Nothing is in greater opposition to the holy and loving
God, who saves men by grace alone, than this self-satisfaction,
this lukewarmness, this complacency of men who are too sure
of themselves. They see only theletter of the law, and conform
to it.
To see Christ in the law leads to repentance and salvation,
because it leads to trust and faith. Faith does not simply
depend on learning something that is true, even though it be
the entire Bible. An unbeliever may pass the stiffest theologi-
cal examination and yet, in the sense of spiritual fellOwship
21 Ellen G. White in Review and Herald, March 11, 1890, p. 146.

with Christ, he has understood notkiag: The devil himself

could pass with distinction the most rigorous„ test in dogmatic _
and Biblical theology/ Real Christian living is not something
a man can learn on the intellectual, JAW. Correct doctrine
alone can be learned by anyone with a good brain. It is
dangerous for the church t6 confuse that which is the gift of
the Holy Spirib,with that which anyone with a good brain
can learn or seek to accomplish by his own efforts. aith that
sees Christ in the law, and the gospels., does not depend on
logical arguments.
"The Holyj.pirit flashes conviu into the mind. It is not the
conviction that lo ical reasoning produces; . . . a d_sszsi meaning is
grasped, and t e sub ime, spiritual truths of the written word are
impressed on the heam."_"
"A knowledge of the truth; depends not so much, upon strength
of intellect,,as uponireness of purpose, the simplicity of an earnest,
dependent faith.To C.I`S who in humility of heart seek for divine
uida e, azzels of God draw gear. The Holy §pkiLiAiiven to open
to t em the ziLb...}14aams of the truth.'
To see and to preach(Christ;in the law is vital. Simply to
hold fast to intellectual ideas in the law of Godwithout the
deeper meanings and convictions of the poly Spirit, leaves
a man wholly untouched, unredeemed, and untransformed,
and utterly incompetent to know God.
2. Because of the danger of misuse of the law, it is im-
portant that the law be maintained in its proper function_
and correct relationship with the entire plan of redemption. _,y._.,_.
then serveth the la;? It was a.clded,because
of transgressions, till the seed should come, to whom the
promise was made." Gal. 3:19.
Where did Paul get the idea that "the 143/v
the se d should come," and what does he mean by it? Christ
Himself makes a similar statement in Luke 16:16. "The law
and the prophets were until John: since that time the king-
dom of God is preached, and every man presseth into it."

23 Ibid., p. 59.
If we can understand Christ's meaning, then it should not
be difficult to believe that Paul had the same i Are Christ
and Paul teaching that the dispensation of laivends,7it with
them. since Christ has now established the dispensation of
grace? After making this statement in verse 16, Christ is very
careful to let His hearers know that the law of_ God is still
binding. Lest anyone should get the idea that the law is now
at an end, He says, "And it is easier for heaven and earth to
pass, than one tittle of thelaLiy4o fail." Verse 17. Christ is
saying, "Think not that, though some things are changing,
the divine law will ever chan• cre No, not even the smallest
part of one letter of the divine moral law. will fail.
As an illUstration of the point lTrha's made. regarding the
eternal nature of the law, Christ turns to one of the Ten
Commandments of which there has been much violation in
His day. This is the seventh commandment. There has been
comparatively little tampering with the Sabbath, so there is
no need to mention that. He refers to the one that has been
most seriously affected in His day. "See," He says, "the new
state of things which I am now advocating, instead of lessen-
ing the importance of the law, will ma nif it. Instead of
a laxer,code on divorcebeing submitted, ring you ksgverti,„.
one. My law of divorce is much more s,evere than that written
by Moses." (Luke 16:18.)
What, then, does Christ mean by His statement that "the
law and the prophets were until John"? He is saying: "You
Jews,Jor fifteen hundred years have maintained an attitude
toward law-rand-haVe .6f abligied a dominion of 'legal rio-ht-
eousness which is no longer to prevail. Your system is de-
throned with My coming. The consequence is that men every-
where are pressing into the kingdom of God." Thus men are
shut up to one way, the way__Of faith in Christ„,
"But after that faith is come, we are no longer under a
schoolmaster." Gal. 3:25. Many have interpreted this text to
mean that man was under law, until a certain fixed time in the
history of the race; that ther was a definite time for faith to
come in to free men from the law.
Suppose this to be so, that all men were in bondage to law,
until Christ; then they had no chance or opportunity to be
saved. If a man were born during the period from Moses to
rist, it was sitiLLsop bad. Then a man's salvation would
depend simply on the accident of birth. cOrriarbeen using
the Jews as guinea pigs and had kept them under a system
that He knew would not work, simply for the benefit of other
grasLali_o_ns to Toilow7ris own ministry.
Paul is not speaking of a fixed, defi.r...t.u2k2Lof time when
faith din—E.' The galaxy of Old Testament saints recorded in
b"re-rv-s-111,shows
0/ that men were saved by faith.from the very
beginning.. Whenever a man receives the Word>as the voice
of God to his soul, whenever man see 'Christ in the law, then
faith comes, for "faith cometh by hearing, an hearing by the
w rd o d." Rom. 10:17.
. Finally, the true function of the law sets forth the
inesca ability of obedience to it. The choice is still a matter
of lif EiTh--,-Bre717--ii—c7rcUrsing. "So then they which be
pgT 1 ). are blessed with faithful Abraham. For as many as
are the works of the 1119 are under the curse: for it is
written, Cu'irdi-re77-5'ne that continueth not in all_thin_gs
which are written in the book of the law to do them." Gal.,
3:9, 10.
The choice of the law)and of the gospel is either a 121.sisiu
or a curse. The blessing comes through faith, whereas the law_
brings acgue. Who are those under the curse? Not those
who h w for "cursed is every one that continueth not,
in all t ings which are written in the book of the law to do
them." "The law worketh wrath." Rom. 4:15. But wrath
cometh only upon thechildrenobedience. (Eph. 5:6.)
•
These texts declare that isitIdisobediencTA to Q9silla347,_
that brings the curse. Diso dience -means separation from
fellowship with God. The arse, that belonged to us.)was laid
uzai....c... as He cried out: "My God, my G .—Oa why hast
thou forsakim me?" Some exclaim that we no longer need
to kee the law, because Christ has redeemed us from the
of the law. But the curseWisobeclience, not obedience;
otherwise the text should read: "Christ hath redeemed us
from the curse of obedience to the law." But the text declares,
"Cursed is every one that continueth not in all things
Wraiare written in the book of the law to do them." Thus
Christ hath redeemed us from all disobedience of the law.
It is this inescapability of obedience as it is in Christ that
makes the law to do its work in every age. The laW must be
used faithfully and fearlessly within its own limits and in
accordance with its proper function. Let Christian men and
women apply the law of God to personal character andcon-LL
duct. But look not to the law for salvation.
"Many who call themselves Christians are mere human moralists.
. . . The heavenly principles that diitiiiiguish those who are one with
Christ from those who are one with the world have become almost
indistinguishable. The professed followers of Christ are no longer a
separate and peculiar people. The line of demarcation is indistinct.
The people are subordinating themselves to the world, to its practises,
its customs, its selfishness. The church has gone over to the world in
transgression of the law, when the world should have come over to the
church in obedience to the law. Daily the church is being converted
to the world."
"His [God's] professed followers should be more marked for their
fidelity to His holy law. . . . The very contempt that is shown to the
,law of God is sufficient reason why His commandment-keeping people
should come to the front and show their esteem and reverence for
His downtrodden law. . . Soon God's people will be tested by fiery
iiialsandireireat proportion of those who now appear to be geriuine
and true will prove to be base metal." "
The first law of revival is the withering work of the Holy
Spirit through the application of God's eternal standard in
our lives. It holds good through all generations. It is certain
and sure. This humbling work of the law of Godseen in the
light of Christ is always the first gleam of a spiritual awaken-
ing. The standard of the law demands of us perfection in
Christ. There is only one door. "I, am the door," "I am the
way, the truth, and the life." "If the Son therefore shall make
you free, ye shall be free indeed."
24 Christ's Object Lessons, pp. 315, 316.

The Law and the Gilt& United,
for Christ's Righteousness
I—Introduction
Ever since the fall of man the great question has been one of
righteousness. How can a man become righteous before God?
It is the belief of Seventh-day Adventists that the right:
eousness of Go,c,lis disclosed when the law and the gos.20 are
United ini,shelLit4through the divine ow& of the H2ly_—
—.....
Spirit. We believe that both the Ciffan the New Testament
see the law of God as a requirement within faish and love.
The law of God is not to be externalized in, formal rigid
codes. It can be ex erienced
,..-- only in a life that is born of the
Spirit and lived in fellows hip with God. For Seventh-day
Adventists the law remains the guardian of the os el. It
tells us what God requires of us, not in our,,own ower but
in His power. It reveals to us our sinfulness an , t erefore,
our need ofta91( and of His ri usnes5, both imputed
and imparted. ,
Seventh-day Adventists oppose as altogether un-Scriptural
any position that abrogates the law of God, or an art of it,
or seeks to substitute any other law for it. T ere are many
professed Christraii. churches, and people today who believe
that the eplogue belons toTthe kw under a dispensation
of law• at Christ instituted a new law, variously known as
the law of the Spirit, the law of love, which is the basis for
the new covenant. They ciecTaire- that the Decalogue is not
intended for the Christian church. This leads to the claim
475
that the Seventh-day Sabbath is exclusively Jewish; that
Christ set apart the first, day of the week as the new rest day
in honor of His resurrection.
II—Old and New Testament Eras United on the
Law and the Gospel
Seventh-day Adventists insist upon the unity of the law
and the g92pellor both Old and New Testament eras. In
replying to the question of dispensationalism, that the dis-
pensation of grace has, with the coming of Christ, superseded
the dispensation of law, the fundamental issue is: Does the
Christian church fulfill the plan, the purpose, and the cove-
nant of God as revealed throughout the Old Testament; or
does it displace that which has become decadent and out-
moded?
Paul (Titus 2:14) and Peter (1 Peter 2:9) declare the
purpose of Christ to "purify unto himself a peculiar people,"
a people for His own possession. They both quose_from the
Old Testament, from the covenant which God made with
Israel at Sinai. Why do these leaders of the Christian church
apPeal 'to-this ancient covenant except for the purpose of
calling attention to the close aria vital connection that exists
between Old Testament Israel and the New Testament
church? Or has God had two peculiar peoples that are to be
---carefully distinguished? Does the God of Israel have one
peculiar people that are to be obedient to one set of laws,
ariaAOes the Lord Jesus Christ have another peculiar people
with another set of laws? Seventh-day Adventists believe that
God, who is the only Redeemer of God's elect throughout the
past six thousandyears of earth's history, has, one and only
one peculiar people. They are made up of Old Testament
saints arid New Testament saints without distinction. "We
are all children of Abraham in Christ Jesus." We further
belieie that there has been and still is one law, one covenant,
one gospel, one Sabbath, "one Lord, one 'faith, one baptism,
one-Giiii and Father all, who is abovel, and through all,
and in you all." Eph. 4:5, 6.
Furthermore, Paul likens the true Israel of God, in both
Old and New Testament eras to an(2 live tLs ee1Bothaeas.and
Gentiles are...rafted
: onto the same olive tree_ The tree repre-
---lentqrue Israe Sorne of the natural branches are hyoken
because of unbelief, representing literafacws. Branches of a
Wild otive)are grafted in among them !These are Gs who
have accepted sarva-tion. It would be difficult to state more
clearly that the Gentiles entering the Christian church be-
come members of one body, iv that has existed
through( X11 the years of earth's hiskoLy.
After illustrating this truth, Paul draws two important
conclusions: the first is that since 6inheler'caused the _ break-
ing off of some of the natural branches, the branches of the
new graft owe their status solely todfaitfi.,The second conclu-
ST6E is ttiat since the G nti es owe their present status „of
salvation to &race alone, it is only to be ex ted that the
...---
samcaage which has spared them, will also' estore the natural.,
branches representing the literal Jews, who Only in
this way is Abraham the father of all those who believe. They
are the true Israel of -Goa, those whoare saved by faith. No
one is saiTUCTILLIALwhatsoever, and never has j been. The
Bible knows of no distinction between law)andz114 in the
matter of the saved. Both Jew and Gentile possess the same
riglite6shess, the righteousness of Christ. They become citi-
zens, not of the new state of Israel, but of that holy city the
New Jerusalem.
Those who believe that the law of GoSor any part of it
was abrogated or changed at the cross misread Mosel and
credit Go!:11with having instituted the old covenant ofzighht-
eousness by-wOTENf the law,,for meritorious acceptance with
- G-0-a. The Jews through their history as a nation illisread
Moses the same way. Paul declared of their blindness, "But
even unto this day, when Moses is read, thesvail is upon their
heart." 2 Cor. 3:15. They rejected the everlasthigcmgant,,,,
and substituted for ie ...=11a.Lt oftwrk4s','• which neither the
la r the.Erophets gave any recognition to at any, time. For
Paul declares in Romans 3:21, 22, that "now the righteous-
ness of God without the law is manifested, being witnessed
by the law and the prophets; even the righteousness of God
which is by faith of Jesus Christ." Christ also calls upon Moses
for confirmation of His position and to expose the errors of
the Jews. "Had ye believed Moses, ye would have believed
me." The Old and tie Testament are in complete har-
mony. Through stubborn pride and hardness of heart, the
Jews rejected God's great plan and crucified the Lord Jesus.
A hard heart is impossible under the everlasting covenant,
for God is able to write His law upon it.
HI—The Decalogue and the New Covenant
The unity of the law and the gospel constitutes the major
premise of the new covenant. The new covenant is none other
than the everlasting covenant ordained from before the foun-
dation of the world. It is also referred to as the covenant of
grace. They are all one and the same.
1. The new covenant contains blessings of the highest
value. First of all, in its negatlys aspect,itremoves the weak-
ness and faultiness of the old covenant. This is definitely
indicated in Hebrews 8:6-8: "By how much also he is the
mediator of a better covenant, which was established upon
better promises. For if that first covenant had been faultless,
then should no place have been sought for the second. For
finding fault with them, he saith, Behold, the days come,
saith the Lord, when I will make a new covenant with the
house of Israel and with the house of Judah."
What was this weakness? The fault was in man, in his
promises to keep the law. Man was depending upon his own
will power, which led to failure and condemnation. Man
could not fulfill what he had promised to do, to keep the
commandments.
A more complete detailed explanation of the Jewish
failure is recorded in Romans 9:31-33. "But Israel, which
followed after the law of righteousness, hath not attained to
the law of righteousness. Wherefore? Because they sought it
not by faith, but as it were by the works of the law. For they
stumbled at that stumblingstone." They failed because, in-
stead of trusting wholly in Christ, they trusted in themselves.
Theirs was a failure of faith. They depended upon the arm
o f_ .
Again, Paul illustrates this failure in 2 Corinthians 3:14-16
as like unto a veil was upon nd which had
remained there even unto Paul's day. hekzziLashich is said
to cover their faces symbolized their unbelief, "because only
through Chris. is it taken away. . . . But when a man turns
to the Tod the veil is removed." (R.S.V.) The Jews had
insisted on trying to keep the law by their ownefforts, and
had arrived only at first blessing of
the new covenant then then is to take away all self-righteousness,
2. The positive aspect of the new covenant concerning
the unity of the law and, the...gasps1 makes very specific the
work of:ay1stfor man: "J will putmy,lawsinto their minds,
and write them in their hearts: and I will be to them a God,
and they shall be to me a people." Heb. 8:10.
a. Immediately we are led to ask: What law is it that is
to be written on the mind and heart? Again Paul is very
conclusive.
(1) 2 Corinthians 3:3, 6 states that the law that was
written on,tal)les of stone is now to be written in the fleshy
tables of tlie heart, "not of the letter, but of the This,"
(2) In Romans 7:6, 7. "We should seryein, newness of
spirit and not in the oldness of the letter. What shall we
say then? Is the, law sin? God forbid. Nay, I had not known
sin, but by the law: for I had not known lust, except the, law
had said, Thou shalt not covet." Here is an obvious relsL •eace
to the Ten Commandments, which we should now "serve
in newness
(3)The work of the Holy Spirit in writing the law in the
minds and hearts of Chrisiians is given to us-b-y Paul in the
eighth chapter of Romans. In the first sixteen verses, life after
the Spirit and life after the flesh are contrasted, particularly
as these two ways of living are related to the law of God.
It is first pointed out that the law is weak, not through
any defect in itself, but due to the flesh; "for what the law
could not do, in that it was weak thrOi — iii the flesh." Verse 3.
"Because the carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be. So then they
that are in the flesh cannot please God." Verses 7, 8. When
men are so biased and sinfully determined by the very nature
of their depravity that they are totally unable to keep the law
of God, the strength of the law is weakened. On the contrary,
the text declares that the only way to keep the law is by the
power of the Holy Spirit: 'God sending his own Son in the
likeness of sinful flesh, and for sin, condemned sin in the
flesh: that the yighteousness of th-e-Taw might be fufilleff..in
us, who walk not after the flesh, but after the_..SLit. For
they that are after the flesh •ro—mind the things of the flesh;
but they that are after the Spirit the things of the Spirit."
Verses 3-5.
It is the province of this passage to show that the law
that was weak through the flesh is the same law whose right-
eousness is now fulfilled. This work of the Holy Spirit in us
evidently means more than that Christ's righteousness may
be imputed unto us. We do not remain as we were except
for our justification. The gospel, or good news of Christ's
victory over sin, is now united in our hearts with the law of
God, in order that there may be obedience and holiness of
life. Our union with Christ under the new covenant is so real
and vital as to bring our Jives into full fiarmony with the law
of God. The law is, sly2.n.z.c.Lthan ever before. "Do we then
makefvoid the Taw oughthr faith? God forbid: yea, we estab-
lish the raV.'"
In all of these passages of Scripture which so clearly depict
Christian experience by the power of the Holy Spirit, the
law- that is written upon the mind and heart, can be none
other than the Decalogue. Many believe that Christ instituted
a new law or changed the old one, which they designate as
the law of love or the law of the Spirit. But the New Testa-
ment nowhere reveals such a law. The law of the Spirit is a
new way of life, not a new law from God. There is revealed
a wholly different and more effective method of keeping_the
law of God. It is the full revelation through Christ of the
only way of securing the loyal adherence of every, believer to
the commandments of God. "For the law of the Spirit of life
in Christ Jesus hath made me free from theLlaw of sin, and
death." Rom. 8:2.
The Law of God Experienced in the Life
3. What is meant by writing the law\ of God upon the
mind and hf„art?
a . In the first place, through the work of the.i.opsi, the
law comes to have a more vital connection with the life of the
Christian than hitherto. Previously, it has been written merely
on stone. Now, it is stamped into the life. The law, as Isaiah
decra77 is zeald among Christ s disciples. (Isa. 8:16.) "I
thank God through Jesus Christ our Lord. . . . With the
!Rind \ I myself serve the law of God," exclaims Paul. Rom.
r.ne•••••.•04••=0.•••••11.11..
7
:27T
This was what Christ came to do for us, and what we

could never have done for ourselves. "Think not that I am
come to destroy the law, or the prophets: I am not come to
destroy, but to fulfil." Matt. 5:17. So what victory Christ has
wrought out on the cross, the Holy Spirit makes real in the
life. The righteousness of the laws fulfilled in those` "who
walk not affemrtheae.,s,b, but after the Spirit." Rom. 8:4.
Isaiah prophesied concerning Christ that He would Zin_a
nify the law and make it honourable." Isa. 42:21. No longer
is the law discredited by the weakness of the flesh. It is now
exalted to a place of honor. We are enibled to do honor to
God's eternal code by living in complete harmony w tjjl _it_
---A-S-n- o-21";;:e honored the two tables of stone by writing
. ...www.0•••••••••••••,
upon them His eternal law/He now honors opr heartstand

minds by inscribing this same lawpon themtr his time He
writes tieTaw, not with His„...fiLiar, but by His H2111pkit.
The law of God is magnified as never before. It receives its
greatest honor in the work of the Holy Spirit by being written
upon the minds and hearts of men.
31
b. In the second place, to have the law of God written on
the mind and heart means to know that "the law is,spiritual"
"and the commandment,L21i, and just, and
7:14, 12.) The law is seen in all its spiritual and vital meaning.
It is no longer rendered in (external
—- forms. Its underlying
principles are clearly apprehended.
A principle is that to which the whole bears testimony. In
contrast, a detail is that which garnishes the principle. In
the coordination of the whole, the princiEles are constant and
not contradictory.
"The law of Jehovah dating back to creation, was comprised in
the two great -principles, 'Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind, and with all
thy strength. This is the first commandment. And the second is like,
namely this: Thou shalt Jove thy neighbor as thyself. There is none
other commandment greater than these.' These two great principles
embrace the first four commandments, showing the duty of man to
God, and the last six, showing the duty of man to his fellow-men. The
principles were more explicitly stated to man after the fall, and worded
to meet the case of fallen intelligences. This was necessary in conse-
quence of the minds of men being blinded by transgression."
As the Ten Commandments are based upon the two_grsat
commandments, or principles, of, love, so the sermon on the
mount is a spiritual interpretation of the same Ten Com-
mandments. (The Decalogue is the sermon on the mount
stripped of all the spiritual interpretations.) The law finds its
full expression from a heart quickened by the Spirit. The
standard and requirements- of the sermon on the mount are
an expression of a heart and mind on which the Spirit has
written the law of God.
This becomes obvious the moment we read the sermon
on the mount. "Ye have heard that it was said by them of old
time, Thou shalt not kill; and whosoever shall kill shall be in
danger of the judgment: but I say unto you, That whosoever
isk,angry with his brgtlisx.„„without a cause shall be in danger
of tfie judgment: and whosoever shall say to his brother,
Raca, shall be in danger of the council: but whosoever shall
26 Ellen G. White in Signs of the Times, April 15, 1875, p. 181.
say, Thou fool, shall be in danger of hell fire." Matt. 5:21, 22.
"Ye have heard that it was said by them of old time, Thou
shalt not commit adultery: but I say unto you, That whoso-
ever looketh on a woman to lust after her hath committed
adulterylvith her already in his ,heart." Verses 27, 28.
Certain principles for the right understanding and inter-
pretation of God's law become apparent at once.
First, all those commandments and statutes and precepts,
which are found in both the Old and the New Testament,
and are concerned with the regulating of our lives and actions
in relationship to God and to our fellow men, althouglin7y
are not to be found expressly mentioned in the Decalogue,
yet they may very aptly be reduced under one of the Ten
Commandments.
Second, the.. affirmative commands include in them the
',prohibition of the contiary sin. The negative commands
include the injunction of the positive duties.
Third, the same precept that forbids the external and out-
ward acts of iq, forbids likewise the inward d ires and
motions of sin _in the heart. The same precept that requires
the external acts 21...cluty, requires likewise those holy affec„.
tions of the soul.
Fourth, the connection between the commandments is so
close and intimate and they are so linked together that who-
soever breaks one of them is guilty of 'alt't When we infract
one of these Taws, we are apt to regard God's authority in
respect to others in the same careless manner.
It is here that we come to understand the great difference
between Christ's interpretation of the law and that of the
Jews.
"But Israel had not perceived the 'spiritual natured of the Jaw._
and too often their professed pbedience was tut an observance of
aQiiiirarir ceremonies, rather than a surrender ofthe a71) to the
sovereigntfOTTOve." 2i
Under the new covenant
. the law of God)becomes married
to the Ele.1.)by the Holy Spirit. Obedience is no longer a
Mount of Blessing, p. 75.
mechanical process, but a complete fulfillment through faith
which orks b love. The law and the gospel become insepa-
rable as ight and eat in he sun. GC;d-de-inands obedience
under the law. God works obedience through the gospel.
The law of God demancrs-coTiness of men. The gospel works
holiness in men. As long as the law remains written merely
on stone, men find the commandments hard to obey. While
the heart is stony, the commandments appear stony.
A man upon whom the Holy Spirit has written God's law,
readily consents unto the law that it is "holy, and just, and
good." He no longer wishes to change either one jot or one
tittle of the law. He no longer desires that the commandments
were other than what they are. He is willing to call hate,
murder. He is willing to call lust„ adultery. He no longer
wishes that God had ordained some other day of the week
for the Sabbath. He consents with all his heart and mind unto
the law of God.
Not only does man give consent unto the law that it is
good, but he exclaims with the psalmist: "But his 4:111t is in
the law of the Lord; and in his law doth he meditate day and
night." Ps. 1:2. The Holy Spirit has done a great work for
a man when his heart delights in the law of the Lord. Then
every violation of the law becomes hateful to him. Every
transgression causes intense a ony and sorrow, because God
has written His law in the-Eeart. The new cnant now
'becomes the clearestqf.slof how orenuine is a man s Christian
experience—what a man (delights" to do.
c. In the third place, the fact that the Holy Spirit writes
the law of God on the mind and heart proclaims in no un-
mistakable terms that this experience comes only by super-
natural means and never by naturalistic means. The issue
betWeen letter and spirit, between righteousness by works
and righteousness by faith, is this: Does man save himself, or
does God save Him? The union of the law andTEriOspel in
the life is something that God does for man, and that man
cannot possibly do for himself.
Mrs. White declares that the greatest deception in the
church is thatOnental assent to religion constitutes righteous-
ness.
"He [Christ] declared that the righteousness upon which the Phi -
sees set so great value was worthless. The Jewish nation had claimed
to be the special, loyal pen-ple who were favored of God; but Christ
represented their religion as devoid of saving faith. All their pre-
tensions of piety, their human inventions and ceremonies, and even
their boasted performance of theioutward reQuirements of the law,
could not avail to make tl m holy. ..r
"A legal religion is (i sufficient to bring the soul into harmony
with God. The hard, ri orthodoxy of the Pharisees, destitute of
contrition, tenderness, o as only a stumbling-block to sinneys_" 28
Some things we can do for ourselves, but we cannot shift
our spiritual center of gravity by our own striyings. We
cannot ourseR7e-s. break the power of self-love. "Can the
Ethiopian change liTsTin, or the leopard his spots? then
may ye also do zatc1„, that are accustomed to do evil." Jer.
13:23. The power that works through the new covenant is
divine, not natural. We know that we have passed from the
natural man,to that of the spiritual.
d. Finally, to have the Holy Spirit write on our hearts
the law of God means that we have shifted from (Seas the
center of our lives t C I) Here is the ciiix—Oriever-
lasting covenant. e greatest enemy of God is thsprtcla_of
("*.ligkepusness. The root problem of all.zgaighteousness
is the inordinate importance that man attacifes to hit-xiself. He
ma nifi lu self, and consequentif fails tomagniftMia.„.,
The man who lives under the ,old :covenant feeds on the
sense of his own importance, anritereby exaggerates it.
Nothing is so sweet to human ears as words that tell of one's
beauty or strength or intelligence or virtue. Men hang on
words that magi_lify_llern.
" n their professed service to God, the Jews were really working
for sel Their righteousness was the fruit of their,,'own aortgs to kee
the law, according to their own ideas, and for their own selfish kiene t.
2s/ were." 20
Hence it could be no better,than t1
28 Ibid., p. 83.
go Ibid., p. 84.
The reason the ancient prophets found their most diffi-
cult task of securing genuine repentance from the Jews was
that they actually believed they were obs_ying_the law>when
they were not. The Jews continually sinned against the law
even in their devotion to it. This is always the sin of self-__
righteousness, of salvation by merit. The(form']hecomes more
important than the spirit. "Forasmuch as this people draw
near me with their mouth, and with their_tp i do honour
me, but have removedtheir heart far from me, and their
fear toward me is a commandment_of me›..which hath been
taught [them]: . . . the wisdom of their wise men shall
perish." Isa. 29:13, 14, margin.
Repeatedly Christ stressed the need for inner spirituality
in the life. "A sound tree cannot bear evil fruit, nor can a
bad tree bear good fruit." Matt. 7:18, R.S.V. "For out of the
abundance of the(te are, the mouth speaks. The good man out
of his good treasure brings forth good, and the evil man out
of his evil treasure brings forth evil." Matt. 12:34, 35, R.S.V.
"For from within; out of the heart of man, come evil thoughts,
fornication, theft,, murder, adultery, coveting, wickedness,
deceit, licentiousness, an evil eye, slander, pride, foolishness."
Mark 7:21, 22, R.S.V.
It is the essence of the new covenant that man's respon-
sibility to God is altogether u intelligible except in personal
fellowship with God, in putting Christ at the center of his
--
life. T warping, distorting factor in man's life is precisely
his dependence upon and worship of inherent powers
of mind, soul, and body. Thus man magnifies rather
than his Makgr and Redeemer.
The deceptive character of separating the law and the
(Yospek in life is extremely difficult to grasp. Man clothes his
actual motiit'es with reasons compatible with his own self-
estimate. He does away with the law of God while claiming
to defend it. In the ministry of the'OiniAtoo often the desire
for restige and E2aer is greater than love for the Lord Jesus
Christ. In education if is the Doctor's e_gree, and the great
institution graduated frw, not what they represent, that
motivates much of our graduate study. It is the recognition
rather than the;nt-uality of our work that is so often our chief
concern.
To the degree that all this Pidelpossesses_a, man,, he is
unable to hear or rightly undqrstancLthq true experience a—
the law of God which is offered to him. "How can you believe,
receive glory from one another)and do notn ot seek
eek
s the glory_
that comes from the only God?" John 5:44, R.S.V.
"As a golden tyeasuIe,....
ti146.,had been entrusted to the Hebrew
people Yet 'when Christ came, the . Jews did not recognize Him
to whom all ihsse_s $1!_p_oint.e.d.. They had the word of God in
their handi77 . . The spiritual import of the....b.aa.ed writings was lost.
The tr-7-acure-house of all knowledge was open to them, but they knew
it not."'
The Sabbath the Seal of the Everlasting Covenant
4. Once again in these last days the ancient covenant of
Jehovah, once delivered unto Israel, is now delivered unto
us to be "our refage and strength." That covenant unites law
and gospel. This is our task as the remnant church.
"It is only as the Law of God is restored to its rightful position
that there can be a revival of primitive faith) and godliness among His
professed people." "
"That which God purposed to do for the world through Israel,
the chosen nation, He will finally accomplish through—FTiT—chigcmh
on earth to-day. He has 'let out his vineyard unto other husbandmen,'
even to His covenant-keeping people, who faithfully 'render him the
.0.11111110111
fruits in their seasons. ever - I5-s the Lord been swithout true re re-_
entatives on this earth who have made His interests their ow These
witnesses for God are 1111rn.btred among s iritual Isr el, and to them
'''Irrirrie fulfilled all the covenant promises ma e y e ovah to His
ancient people." "
One notices in the study of all the revivals and the re-
newals of God's covenant, beginning with Sinai, also with
Joshua, Josiah, Hezekiah, Ezra and Nehemiah, that two
velop: those who were true to the ancient
circes of people de--
covenant, as were the Levites; and those whose stubborn pride
3° Christ's Object Lessons, p. 105.
32 Prophets and Kings, pp. 713, 714.
and rebellion led to Pharisaism and ultimately to the destruc-
tion of the nati`(-7-6717;;Jf: Always there is a remnant who
submit to God and exercise the faith _a Abrahain: Always
there is a majority who do the opposite. Never is there a
change II:11..4day, but there is a change in the nature of the
people of God.
Mrs. White discussed the great revival that came to Israel
under the leadership of Ezra after they had returned from
exile.
"They saw the sacredness of the law spoken at Sinai, and many
trembled at the thought of their transgressions....
" 'Then arose Ezra, and made the chief priests, the Levites, and
all Israel, to swear that they should do according to this word.'
"This was the beginning of wonderful reformation. . . . Above
all else, Ezra was a teacher of t e aw• . . . re—sO4iitt to impress the
people with—effe holiness of this law, and the ,blesinglto be gained
through obedience.
"Wherever Ezra labored . . . the law of the Lord was exalted and
made honorable. . . .
"In this age of the world . . . there is need of men who can cause
many to 'tremble at the commandment of our God.' There is need of
true reformers, who will point transgressors to the great Lawgiver,
aii-cf-tech them that 'the law of the Lord perfect, converting the
soul.' . . .
"Between the laws of men, and the precepts of Jehovah will come
the last great conflictf controversy between truth and error. Upon
o dieOri
this battle we are now sateiiiii„---a battle not between rival churches
contending for the supremacy, but between the religion of the Bible,
and the religions of fable and tradition." '1
As we examine the Jaw of God in the light of the ever-
lastin find that it is the Sabbath commandment
-tra-i sets Goci'g seal upon it, and at the same time becomes the
sy_mbol and test of the new covenant experience.
"Thus saith the Lord, Keep ye judgment, and do justice:
for my salvation is near to come, and my righteousness to be
revealed. Blessed is the man that doeth this, anritars-on of
man that layeth holron it; that keepeth the sabbath from
polluting it, and keepeth his hand fioni dOing any evil. . . .
3 Ibid., pp. 622.625.
For thus saith the Lord unto the eunuchs that keep my
sabbaths, and choose the things that please me, and take hold
of.p. c ,ukiaat." Isa. 56:1-4.
reference here is to the everlasting covenant. The
Sabbath is connected in some way to the ri&hteousness of
Christ that is to be revealed with His coming, and is an indis-
pensable part of the covenant.
The Sabbath commandmens, more than any of the others,
si nifies Or the law4;and theLojzio It signifies the
crest of the completed work of God in the soul, the rest of
ri&hteousness by faith. It is the seventh-day _Sabbath that is
appealed to throughout Israel's history as the test of the work
of the SS *irit through the eyerlasting pDvenant,
TfiePiicipal book in the New Testament concerned
with the new„covenant is the book of Hebrews. At the heart
of it we find the message of the rest of God, signified by the
seventh-day Sabbath.
a. First, a most serious warning Laixsp_ against failing
to enter into the rest of God. "Therefore, while the promise
of entering his rest remains, let us fear lest any of you be
judged to have Jailed jo reach it." Heb. 4:1, R.S.V. Failure
to enter into God's rest is here considered of the greatest
concern, so much so that it calls down the wrath of God. " 'As
I swore in nywrath, "They shall never enter my rest."
Verse 3. God is not rejecting people for not attaining tojer-
fection. Something else is primary, that of entering into the
rest of God; for this rest is the highway to„Rerfectlon. and to
Christ's
-____ righteou§hosi-
b.Second, just what is it that constitutes the rest of God?
"For we who have believed enter that.Jest, as he has said,
. . . although his woirs--were finished from the foundation
of the world. For he has somewhere spoken of the seventh
day in this way, 'And Goc ...L.LestxsLon the seventh day from all
his works.' " (Verses 3, 4, R.S.V.)
In these verses the rest of God into which the Christian
is to enter, is related to three things: first, it is related to
faith—one cannot find this rest without faith; second, it is
also related to the creation week; and third, it is related to
the seventh-day Sabbath.
--Why is this'TO7Shi-ely it is not merely a matter of keeping
holy the seventh day of the week. Verses nine and ten give
us the key: "So then, there remains a sabbath rest for the
people of God; for whoever enters God's rest also ceases from
its labors,S)Goc
.....Illid from his." The text declares that the
significance of the Sabbath is related to the completed works
of God at creation. God completed His works ofsreation in
jhulaylawith nothing more to add to it. Then God rested.
God's rest, then, is the rest of the completed work of God
either in creation of the world or in the re-creation of the
human soul.
c. Third, Christians are to enter into that rest—a rest
like unto God's. "There remaineth therefore a rest [or a keep-
ing of the sabbath] to the people of God. . . . -Let us labour
therefore to enter into that rest, lest any man fall after the
same example of unbelief." Verses 9-11, A.V. Christians enter
into the rest of God when they enter by faith into the finished
work of God for them. They do it when they rest and trust
in His completed work of salvation, and when they cease
from their ,own works as God did from His.
d. Fourth, this chapter states that God has offered this
rest from the very beginning of creation down to Paul's day,
and forall time. The rest was set forth from the first Sabbath
at creation. God has offered it every day since then. It is
more than keeping a day. Israel had kept the seventh day
Sabbath throughout their history, yet they had failed to enter
into the rest of God. Time and again, in Joshua's and David's
day, He had offered His rest to them. He still offered it to
them in Paul's day.
The reason for Israel's failure is indicated plainly. It was
never God's plan to have Israel work or fight for the Promised
Land. It was called the Promised Land because God had
promised it to them. Therefore it was already a completed
_494, just like the work of creation. They did not rest in
God; they rested in the law. (Rom. 2:17.) They tried to add
to God's work; they sought itcnot by faith, but la...n=2;1g of
the law.Consequently, they never entered into God's rest.
In Hebrews 3:7-11 God does not condemn Israel for all the
sins of immorality and idolatry. He charges them and holds
them responsible for not entering into that rest of faith
righteousness by faith.
The rest of God, even though it is signified by the seventh _
day Sabbat1, 7 not something which comes one day a week.
"Now is the day of salvation." The Christian is to experience
s rest of God's completed work of salvation every day.
thi
Only in this way can God's Sabbath truly be kept.
This rest of God signs e y the seventh dad Sabbath is
very definitely indicated atthe cross, whenylsco --inTifeted
the work of re-creation. Just beforethe su west down on
Friday, Christ cried out: "It is finished." Then He rested in
the grave on the Sabbath according to the commandment.
Nothing more was to be added to the work.of redem tion. It
was completed once and for all. The Chnstian is to enter
into the finished work of redemptio5and cease entirely from
his own works.
e7FirKif-t-rue rest of soul depends upon entering into
the finished work of Christ, if true rest means that the law
and the gos-pel are unite the hear through the Holy Spirit,
how can the Christian hope to possess this rest when Ris work
is not completed in the life?
When Christ imputes and imparts His righteousness unto
me, He sees in me at this moment;the completed work
redemptionA can rest in God, because HeM —yilirakuplete the
work He has begun in me. How did Paul into that rest?
Romans 7 pictures Paul's great unrest and struggle of soul. He
was held uzby a law whose tendency was meant to be spirit-
ual, but instead 7 the law giving him, peace and rest, it
revealed to him how sinful and incomplete he was. Finally,
Paul declares that rest came to Iliglitain...j.esus. "I thank God
through Jesus-sairTsi our Lord." "There is therefore now
no condemnation to them which areCiagnist Jesus, who walk
not after the flesh, but after the Spirit." Rom. 7:25; 8:1.
"Come unto me, all ye that labour and are heavy laden, and
--riTir give you rest." Matt. 11:28.
As the Christian enters into the completed work of Christ,
God guarantees to complete the work in him/Perfection is
not arrived at all at once. But we have confidence in the
great Redeemer, who always completes His work. He has
never left incomplete any work that He has begun.
The rest of God signified by the Sabbath, means continual
m..agiga Since Christ's completed work of a-creation
.....c212....
for me is not yet fully realized in my soul, there is need for
continual fellowship and communion. The seventh-day Sab-
bath stands for ,eternai communion. There is relief from all
anxiety, fears, and struggle. I enter into God's rest.
That such a commandment, is to be round— in the law
of God reveals how closely are the law and the gospel tied
together in the work of salvation. The message of the Sabbath
promises that God will write His law in my mind and heart
more and more each day until J reflect the image of, Jesus
fully, for He will work in me "both to will and to do of his
good pleasure."
Then when we stand before the great white throne, we
shall exclaim: "Not unto me, but unto thy goodness and
thy love and thy wisdom be the praise of my salvation for
ever and ever."
Life Only Through Christ
By
W. L. EMMERSON
Part I
At a critical moment in the history of the children of Israel,

when their divinely appointed leader had brought them out
of bondage to the border of the land in which the kingdom
and throne of the Lord was to be set up, the now-aged
Moses gathered the people together to receive his final coun-
sels. He spoke, under the guidance of God, of many things
pertaining to their material and spiritual welfare, and then,
in his concluding exhortation, he set before the assembled
congregation the most elemental of all issues, the question
that merited their supreme concern. "I call heaven and earth
to record this day," he said, "that I have set before you life
and death . . . : therefore choose life, that both thou and
thy seed may live." Deut. 30:19.
Life and death! These are indeed the fundamental oppo-
sites that have exercised the mind of man from the very
beginning. And rightly, for life is the very heart and essence
of his existence, whereas death seemingly is the loss of all
being. Only as man can gain an understanding of their nature
and meaning can he hope to pierce the curtain that bounds
and encloses his earthly and temporal sphere.
What is life? Whence came it? What is its purpose?
What is death? Does it really break the continuity of life?
What lies beyond?
That there must be something beyond is a well-nigh
universal and certainly immemorial conviction. It seems in-
conceivable that life in all its diversity and wonder can be
495
but a thing of a moment, appearing, tarrying for a brief span,
and then dissolving into nothingness forever.
"If there be nothing after Now," life is indeed hollow,
purposeless, futile. But what is there?
When we begin to seek an answer to that question, as
Isaac Taylor has said,
"a controversy will ensue, in the progress of which it will be discovered
that . . . we and our predecessors have been so walking up and down
and running hither and thither, among dim notices and indications of
the future destinies of the human family, as to have failed to gather
up . . . much that has lain upon the pages of the Bible, open and
free to our use."
Therefore, we turn at once, as with every subject of our
study and meditation, to the authoritative Source of all
knowledge and wisdom, to the Word of God, which is also
significantly designated the "word of Life." (Phil. 2:16: cf.
1 John 1:1.)
Whence Came Life?
The first book of the Bible is appropriately called the
"Book of Beginnings," for in its earliest chapters we have,
categorically stated, the primary facts concerning the origin
of the material world and of the living creatures upon it.
"In the beginning," we read, "God created the heaven
and the earth." Gen. 1:1. And from the earth there sprang
forth through His creative fiat first vegetable life (verses
11, 12), then animal life (verses 20-25), and finally man, a
"living soul" (Gen. 2:7) after God's own "image" and "like-
ness" (Gen. 1:26).
From its humblest forms to the crown of creation, man,
all life had a single source—the creative activity of God.
The second basic fact that emerges from the creation story
is that the continuance of the life given to man (and as a
consequence the life of the lower creation over which he was
set in authority) was dependent upon his willing and perfect
obedience to the Giver of life.
1 Quoted in W. R. Huntington, Conditional Immortality.
To keep this vitally important condition before our first
parents, there was placed in the garden that was to be their
home "the tree of knowledge of good and evil." Of this tree
only, of all the trees of the garden, they were warned not to
eat. "For," said God, "in the day that thou eatest thereof
thou shalt surely die." Gen. 2:17.
The Conflict Begins
For a while all was well, but looking down upon this
lovely world fresh from the hand of God and upon the happy
pair in Eden, was a being of a higher order than man, in
whose heart had been engendered a fearful enmity against
God and all His works. This once-exalted but now fallen
being, who had lost in heaven his first battle against the
government of God, now determined to make this earthly
province of the divine kingdom a new scene of conflict, and
to this end he at once set out to undermine the loyalty of its
first inhabitants.
Making contact, through the medium of a beautiful
denizen of the garden, with Eve, who had for a brief moment
become separated from her husband, Satan spoke. "Hath God
said," he began, "ye shall not eat of every tree of the garden?"
Gen. 3:1.
The woman, attracted by the appearance and intelligence
of the "serpent," admitted that there was one tree of which
they had been expressly forbidden to partake, "lest" they
"die." (Verse 3.)
Then "the serpent said unto the woman, Ye shall not
surely die." Verse 4.
The first round of the conflict of the ages had begun. The
first "lie" on earth in opposition to the "truth" of God had
been spoken, which was to bear so universal and baleful a
fruitage.
By way of further explanation of this new and startling
thought, Satan went on: "For God doth know that in the
day ye eat thereof, then your eyes shall be opened, and ye
shall be as gods, knowing good and evil." Verse 5.
32
The messenger of the Lord comments: "The tempter
intimated that the divine warning was not to be actually
fulfilled; it was designed merely to intimidate them."
Sad to say, our first parents "accepted the words of the
serpent, that God did not mean what He said," and, following
the will-o'-the-wisp subtly proffered by Satan, Eve and her
husband ate of the forbidden tree.
To their horror, the outworking of the threatened retribu-
tion at once began to be manifest. God had said, "In the day
that thou eatest thereof thou shalt surely die," literally, "dy-
ing thou shalt die," and the guilty pair were immediately con-
scious of a diminution and restriction of the life that was in
them. In the created things around they saw the first evidences
of decay and death. The satanic deception was only too clearly
revealed, and our first parents could but throw themselves
upon the mercy of God. That mercy was at once revealed in
the opening of a way back into the life of God through the
"seed" of the woman. (Verse 15.)
Satan's plan was seemingly foiled by the announcement
of God's gracious plan of redemption, but insidiously he set
his emissaries to work to follow up his initial lie by another
even more subtle.
"After the fall, Satan bade his angels make a special effort
to inculcate the belief in man's natural immortality."
Men may seem to be dying, as God had said, but, suggested
Satan, death is not really what it appears to be. Death may
come to man's body, but this does not involve his inner
"self," which is unaffected by the death of the body, and
survives its dissolution. In fact, it is immortal and cannot die.
Thus out of the Edenic world there emerged two hopes
—one true and the other false; one of life from the dead, the
other of life through death. And so attractive has the satanic
doctrine of natural immortality proved to be that not only
did it become the basis of the whole system of paganism, but
in its backwash it has permeated the thinking of the greater
....3Allen G. White, The Great Controversy, p. 534.
part of Christendom, until today the doctrine of life through
death has well-nigh supplanted the truth of life from the
dead in Christian thinking.
Well, therefore, will it be for us to seek to disentangle
the "lie" from the "truth" and exhibit in all its divine glory
the one true way of life.
What Is Man?
To examine the basic premise of the doctrine of natural
immortality, we cannot do better than go back again, first of
all, to the story of the creation of man to see whether there
is any justification for the contention that man comprises a
mortal and corruptible shell in which is an immortal, incor-
ruptible "self" capable of surviving physical death.
"And the Lord God," we are told, "formed man of the
dust of the ground." Gen. 2:7. The human body, then, was
fashioned in its entirety from the elements of which every
other material object and living thing was made. In all its
marvelous complexity the human frame was built up from
"the dust" by the wisdom and skill of the divine Artificer.
Although perfect in organization, "fearfully and wonder-
fully made," as David expressed it on a later occasion (Ps.
139:14), man was, however, still inert and lifeless. The in-
spired account then continues: "And . . . [God] breathed
into his nostrils the breath [neshamah] of life [literally "the
breath of lives"]; and man became a living soul [nephesh
chayyah]." Gen. 2:7.
Right here the advocates of the doctrine of natural immor-
tality set up their first strong point. Here, it is suggested,
man's nature diverges from that of other creatures of the
dust by reason of the fact that through this act God gave to
man a "something" that was not vouchsafed to the animal
body.
This initial assertion, however, is quite unwarranted, for
the "breath" (neshamah) thus introduced into the lifeless
human frame was no different from the "breath" communi-
cated to all other living creatures. All, in fact, are associated
together in the twenty-first and twenty-second verses of the
seventh chapter of Genesis: "All flesh . . . , both of fowl,
and of cattle, and of beast, and of every creeping thing that
creepeth upon the earth, and every man: all in whose nostrils
was the breath [neshamah] of life."
Elsewhere in the early chapters of Genesis another word,
ruach, is used for the "breath" of life, but it, too, we find, is
shared by "all flesh," both man and beast. (Gen. 6:17; 7:15.)
This is very definitely confirmed by the writer of Ecclesiastes,
who states that both the "sons of men" and the "beasts" have
one "breath [ruach]." Eccl. 3:19.
If, therefore, the "breath" (ruach or neshamah) commu-
nicated to man was a separate entity or "soul," then all living
creatures down to the humblest creeping things of the earth
must be equally possessors of independent "souls."
Conversely, if this conclusion is set aside as untenable,
the idea that, with the "breath of life," an independent
immortal "soul" was given to man must also be abandoned.
Clearly the "breath" given to man and beast was simply
the principle of life that animates all creatures, enabling
them to develop to the extent to which their respective
organizations permit.
Did God Give a Unique "Soul" to Man?
This essential identity between the lower creation and
man in body and in "breath" is further confirmed when we
note, in the original Hebrew, that the expression "living
soul" is precisely the same term used for the other sentient
creatures created by God, though this identity is obscured
by the diverse renderings of the expression in verses twenty,
twenty-one, and twenty-four of the first chapter of Genesis.
Actually, the expression in every case is nephesh chayyah,
which means simply "living creature," or "creature that hath
life."
Both animals and man are, in fact, grouped together in
the thirtieth verse of the first chapter as "every beast of the
earth, and . . . every fowl of the air, and . . . every thing
that creepeth upon the earth, wherein . is life ["a living
soul," margin] [nephesh chayyah]."
Thus whatever a "living soul" means in the case of man
it means equally the same in the case of every other living
creature. There is no added "something" in man that is not
possessed by other living creatures.
Into the creation of man went the same constituent ele-
ments that went into the creation of the beast of the field—
no more, no less. And both Old and New Testaments con-
sistently regard man as akin to, though on a higher level
than, the animals as the angels are higher than man. (Ps. 8:5.)
The Uniqueness of Man
In what way, then, does man differ from the lower
creation, for differ he clearly does? For answer we note the
words used by God when He announced His intentions
respecting His crowning work of creation. "Let us make
man," He said, "in our image, after our likeness: and let
them have dominion . . . upon the earth." Gen. 1:26.
Man differs from the lower creation, not in his essential
nature, but in his infinitely higher organization, which makes
him, on the one hand, capable of dominion over all other
created things and, on the other, of knowing and entering
into fellowship with his Maker.
Just as Adam's children were "in his own likeness" and
"after his image" (Gen. 5:3) in form and in mental and moral
nature, so man is akin in his moral and spiritual nature to
God.
This does not, however, mean that upon man was con-
ferred God's inherent perfections, such as immortality; other-
wise it could be argued that man is also omnipotent, omnis-
cient, and the rest.
Paul expressly excludes any idea that the "image" of God
in man connotes his immortality by contrasting the "im-
mortal" God (1 Tim. 1:17) with mortal man (Rom. 1:23)
and by the further distinction between God, who inherently
and only possesses immortality (1 Tim. 1:17), and man, for
whom immortality is still a future goal, which he may "seek
for" (Rom. 2:7) but has certainly not yet attained.
We can thus come to no other conclusion from the Bibli-
cal account of man's creation and later comments on his
nature than that there is not the slightest evidence of his
possession of any nonmaterial "something" that assures to
him a survival of physical death not credited to the rest of
the animal kingdom.
What Happens When We Die?
From the Biblical account of man's creation and anima-
tion we turn to the Biblical descriptions of the death of man
to see whether we can find there any hint that a part of man
survives his physical dissolution.
The psalmist describes the death of man thus: "His
breath [ruach] goeth forth, he returneth to his earth." Ps.
146:4. In this inspired declaration death is portrayed as a
complete reversal of the animation of man in the beginning.
In another passage the wise man declares that the "breath,"
or principle of life, "shall return unto God who gave it."
Eccl. 12:7.
There is no suggestion in either of these statements that
the ruach has acquired personality during its sojourn in the
flesh and that it has become an entity capable of a separate
and independent existence in some place determined by God.
"The spirit," or mach, which "returns" is precisely the same
spiritual principle that God originally "gave."
In his pronouncement of death upon our first parents
in Eden, God declared that what is left after the withdrawal
of the life principle, or spirit of life, would dissolve into its
original "dust." (Gen. 3:19.) With this agrees the writer of
Ecclesiastes: "Then shall the dust return to the earth as it
was." Eccl. 12:7.
In regard to death, therefore, the Scriptures consistently
teach that man has no more advantage over the animal king-
dom than he has over the animation of his physical being.
"For that which befalleth the sons of men befalleth beasts;
even one thing befalleth them: as the one dieth, so dieth the
other; yea, they have all one breath [mach]; so that a man
hath no preeminence above a beast." Eccl. 3:19.
Death the Complete Dissolution of Being
The language of Scripture can thus bear no other mean-
ing than that death, whether of man or beast, involves a
complete dissolution of being. And this, of course, is in com-
plete harmony with the threat of death given to our first
parents before they sinned. God did not say, "In the day
that thou eatest, thy body shall die, but thy soul shall live on."
He said, "In the day that thou eatest thereof thou [the whole
man] shalt surely die." Gen. 2:17.
So Adam must have understood his sentence before the
way of escape from this fate was made known to him. So
also believed every other Bible writer, including the prophet
Ezekiel, who warned, "The soul [nephesh, or personality, not
merely the body] that sinneth, it shall die" (Eze. 18:4, 20),
and the apostle Paul, who categorically stated, "The wages
of sin is death" (Rom. 6:23).
The apostle Paul, in fact, used the very strongest word
that he could find to describe the dissolution at death when
he said that apart from God's revealed plan of redemption
those who have died are "gone to nothing" (apolonto). (1
Cor. 15:18.)
However, that there should be no shadow of a question
in any mind as to the survival of any part of man in death,
the Inspired Word takes the constituent elements of human
personality and categorically declares that each and every
one has been extinguished by the dissolution of death.
1. The essence of the life of a living person is thought.
So it is declared that the dead are incapable of thinking. The
psalmist, for example, says, "His breath goeth forth, he re-
turneth to his earth; in that very day his thoughts perish."
Ps. 146:4. "The living," similarly asserts Solomon, "know
. . . : but the dead know not any thing." Eccl. 9:5. Then,
itemizing some of the typical "thoughts" of man, he says
concerning the dead: "Also their love, and their hatred, and
their envy, is now perished." Verse 6.
2. Life expresses itself not only in thought but in activity.
The dead, on the other hand, have not "any more a portion
for ever in any thing that is done under the sun." Verse 6. A
few verses later Solomon links together these two aspects of
life, thought and activity, declaring them both to be totally
absent in the state of death: "There is no work, nor device,"
and there is neither "knowledge nor wisdom, in the grave,
whither thou goest." Verse 10.
3. Linking man's inner thought life and his outward
activity is his faculty of speech. The dead, however, are devoid
of any such capacity. They "go down into silence." Ps. 115:17.
4. Highest of the capacities of living man, and the one
which is not shared in any degree with the lower animal crea-
tion, is his capacity for a knowledge of, response to, and fel-
lowship with God. This faculty would surely be the part of
man that would survive if indeed there were any part of him
that was immortal. But the Scriptures forestall any such sug-
gestion by declaring, "The dead praise not the Lord." Ps. 115:
17. The dead, in fact, have no "remembrance" of God (Ps.
6:5), they have no present experience of God, and they
"cannot hope" for any future contact with God (Isa. 38:18).
The conclusion cannot therefore be resisted that the state
of death is the antithesis, in every respect, of the state of life,
and that everything connoted by life is absent in death; man
dies wholly and completely.
How Was the Bible View Obscured?
In view of the consistent testimony of Scripture to the
complete dissolution of the being of man at death, one cannot
help asking how it has come about that Judaism and Chris-
tianity have both been almost entirely won over to the idea
of the survival of the "soul" of man at death. History pro-
vides a ready answer as we note the gradual modification of
the Bible view through the influence of the pagan concep-
tions of the state of the dead among the peoples by whom
ancient Israel was surrounded and by the popular thought
of the Greco-Roman world into which the infant Christian
church was born.
It is surely one of the most striking evidences of the
inspiration of the Mosaic writings that, though they were
composed by Moses after he had been educated in all the
"wisdom of the Egyptians," their references to the subject
of death stand out in striking contrast with elaborate specu-
lations of the Egyptian religion on the afterlife.
Equally evident is the inspiration of the later books of
the Old Testament when one considers the close contact
Israel had, during and after the second captivity, with Baby-
lonian and Persian conceptions.
As Dr. S. D. F. Salmond remarks: "This aloofness of the
Old Testament from ways of thinking of a future life, which
are familiar to us in other literatures, demands the first atten-
tion of the student. It is a thing of the utmost moment."
It is likewise a matter of the greatest moment to note the
change that begins to appear in Jewish thinking in the cen-
turies immediately preceding the birth of Christ, when the
philosophical conceptions of Greece, which had gathered up
the thinking of both Egypt and the ancient East, came to bear
upon the Jews through the Hellenizing of the Mediterranean
world.
According to Plato the "soul" was a sgparalt_entity that
had an eternAre-existence_as well as a future immortality,
whereas the body comprised no more than a shell in which
the soul came for a period to dwell. At death the soul left
its temporary abode to assume a succession of other forms,
ever ascending until it once more reached the sublime heights
from which it had originally descended. According to this
teaching, therefore, life in the body was an imprisonment.
The soul's real life began again when it succeeded in divest-
ing itself of its "muddy vesture of decay."
Intimations of the intrusion of these new ideas on the
+S. D. F. Salmond, The Christian Doctrine of Immortality (3d ed., 1897), p. 187.
afterlife and immortality first begin to appear in the Jewish
apocryphal writings of the Hellenistic period, and the virtual
capture of the greater part of Jewish thought by them is
evident in the New Testament references to the Jewish sects
in the time of Christ and in the fuller descriptions of these
groups in the writings of Josephus.
Of the two principal sects, the Pharisees had almost com-
pletely capitulated to the teachings of Plato. "They [the
Pharisees] say that all souls are incorruptible," states Jose-
phus.'
The Essenesi. another important Jewish sect in the days
of Christ, though not specifically mentioned in the New
Testament, also accepted the Greek teaching on the immor-
tality of the soul, and in its most extreme form.
The Sadducees, on the other hand, opposed the Pharisees
and the Essenes. "The doctrine of the Sadducees is this,"
says Josephus: "That souls die with the bodies."
To this extent they were truer to Scriptural teaching than
the Pharisees, but not much credit can be bestowed upon
them for this, since, following the Aristotelian rationalists,
they denied also the "resurrection." (Mark 12:18; Acts 23:8.)
Jesus, therefore, bade His disciples beware of the leaven of
both the Pharisees and the Sadducees. (Matt. 16:11, 12.)
Influences Introduced by Jewish and Gentile Converts
Like the Jewish people, the early Christian church was
exposed to the pagan philosophies of the Greco-Roman world
and of the Eastern mystery religions, and indeed the first
Gentile converts were drawn from the adherents of these
faiths. It is easy to see, therefore, how the popular doctrine
of the immortality of the soul began early to modify the
Biblical teaching, just as, for precisely the same reasons, the
Sunday of the pagan world began to displace the true Sabbath
of the Bible. Not without reason did the apostle Paul warn
the young minister Timothy against the oppositions of
5 Josephus, Wars of the Jews, book 2, chap. 8, par. 14 (Whiston trans.).
6 Josephus, Antiquities, book 18, chap. 1, par. 4 (Whiston trans.).
"science [gnosis] falsely so called" (1 Tim. 6:20), and portray
the Christian teachings of the afterlife in terms diametrically
opposed to those of philosophy and the mysteries.
Struggle Between the, "Truth" and the "Lie"
But as in the case of Judaism the struggle between the
"truth" arid the "lie" in the early history of Christianity went
steadily against the truth as the "spirit of antichrist" gained
ground.
Says the servant of the Lord:
"Many who professed conversion still clung to the tenets of their
pagan philosophy, and not only continued its study themselves, but
urged it upon others as a means of extending their influence among
the heathen. Serious errors were thus introduced into the Christian
faith. Prominent among these was the belief in man's natural im-
mortality and his consciousness in death."
Rome, "Baptized Paganism"

Most potent of all the influences that fixed the doctrine
of the immortality of the soul in Christian thinking was, of
course, the Roman apostasy, which entirely deserves the
designation it has received of "baptized paganism."
"The theory of the immortality of the soul," says the
messenger of the Lord again, "was one of those false doctrines
that Rome, borrowing from paganism, incorporated into the
religion of Christendom."
A comparison of Roman Catholic teaching with the cor-
responding teachings of the Greco-Roman world reveals, in
fact, that i t has often been lifted almost bodily from the
philosophy of Plato and the mystery religions of the East.
According to The Catholic Encyclopedia, for example--
"The human soul is a substance or substantial principle. It is a
simple, or indivisible, and also a spiritual being, that is, intrinsically
independent of matter. It is naturally incorruptible. It cannot be
annihilated by any creature. God is bound to preserve the soul in
possession of its conscious life, at least for some time, after death.
The Great Controversy, p. 58.

8 Ibid., P. 549.
Finally, the evidence all leads to the conclusion that the future life
is to continue for ever."
This teaching bears absolutely no relation to Bible doc-
trine. It is nothing but a rehash of the pagan speculations
of the Greek philosophers and their disciples.
Truth Re-emerges in the Reformation Movement
So powerful, however, was the authoritarian teaching of
Rome during the Middle Ages that in Christendom, as in
Judaism, the Biblical teaching of the nature of man was prac-
tically obliterated. And not until the Reformation movement
of the sixteenth century did the Bible truth of the nature of
man re-emerge with other vital teachings of the Christian
faith.
So we find during that momentous period in the history
of the Christian church great Reformers, like Milton, Tyn-
dale, and Luther, reaffirming, in contrast to the Roman doc-
trines of purgatory and the invocation of saints, the uncon-
sciousness of the dead and new life only through Christ.
Luther, in fact, went so far as to say that the immortality
of the soul was a "monstrous opinion" to be relegated to "the
Roman dunghill."
Sad to say, the Reformer Calvin, in his book De Psycho-
pannychia, held rigidly to the Catholic and pagan view of the
state of death, and the Protestant groups stemming from
Calvinism have, for the most part, followed this false lead.
Nevertheless, since the Reformation, one of the most vital
distinctions between Catholic and true Protestant theology
has been in their teachings on the state of man in death and
the afterlife.
The Intermediate State
Having established the truth and exposed the satanic lies
concerning the nature of man and the phenomenon of death,
we are in a position to discuss what is commonly called the
"intermediate state," or the period between death and the
9 Michael Maher, "Immortality," The Catholic Encyclopedia, vol. 7, pp. 688, 689.
recovery of life through the redemption of Christ. And the
very first thing we notice when a comparison is made between
the Biblical and pagan conceptions is the vast literature that
has grown up in the pagan religions on the false foundation
of natural immortality, and the comparatively scant attention
to the "intermediate state" in the Scriptures, and particu-
larly in the teaching of Jesus.
Dr. S. D. F. Salmond remarks:
"The fourth point in Christ's teaching on the Future is His
silence on the subject of the Intermediate State. . . . His words fix
our thoughts on the present life and the final issues. They know
nothing of the speculations of later Judaism on the condition between
death and the resurrection. They know nothing of the immense
structure of doctrine which certain schools of Christian theology have
erected on this infirm foundation. They give little or no place to the
thought of an intermediate state." "
This is, of course, precisely what we would expect, for
whereas, according to the satanic lie, the afterlife begins at
death, or in other words it is continuous with earthly life,
the Scriptures declare that death interposes a gap between
this life and the life to come which requires no detailed or
elaborate description.
Seeing then that the fantastic descriptions of the inter-
mediate state of the pagan religions and philosophies are
purely imaginary and utterly false, it might be considered
unnecessary to give them another moment's thought. There
is, however, a definite value in a brief survey of their ramifi-
cations, for it will serve to reveal very plainly the subtle use
Satan makes of these teachings to distract the minds of men
from the true God and His salvation.
In the earliest form of survivalism it was conceived that
the soul lived on in close association with the corpse, from
which it could not stray very far, and on the preservation of
which its own continuance was dependent.
The soul dwelling in its tomb house was believed also to
have feelings and needs identical with those of the person
10 The Christian Doctrine of Immortality, pp. 341-346.
in life; so the relatives of the deceased had to place in the
tomb appropriate jewels, utensils, furniture, arms, et cetera,
as well as regular gifts of food and drink, for the "soul's"
sustenance.
Constant attention to these requirements of the dead was
imperative to keep them satisfied and happy. Thus did Satan
hold those who accepted his devilish doctrine securely in his
clutches, and so fully occupied with attendance on the dead
that they were unable to learn of the true way of life.
Preparations for the Afterlife
The next development of speculation concerning the
"life" of the dead was that the soul did not remain in the
narrow confines of the tomb but descended into vast caverns
beneath the surface of the earth, of which the tomb became
the antechamber.
At first the life of the dead in the underworld was con-
ceived as identical with the life lived in the flesh, without
any thought of rewards or punishment, but in due course the
idea developed of the soul's subjection to pleasure or pain,
tribulation or blessedness, in the subterranean regions accord-
ing to their preparation for the afterlife during the earthly
phase of their existence. Their destiny was not based upon
moral considerations, but upon whether they had possessed
themselves of instructions for their subterranean journey
through devotion to the appropriate deities who controlled
the way they must pass.
So there grew up in the various pagan religions a detailed
topographical literature of the infernal world, its delectable
pastures and its dark and dismal regions, and a vast body of
instructions that the living needed to possess at death in order
to avoid the dangers of the underworld and finally reach the
abode of the blessed.
All this information was, of course, a monopoly of the
various pagan priesthoods and was released by them only to
those who conformed to their religious requirements and
who offered appropriate tangible incentives!
Thus as the journey through the underworld became
more complicated, the living were kept ever more busy meet-
ing the demands of the pagan priests and preparing them-
selves for their safe passage. Subtle, indeed, are the ways by
which untold millions down the ages have been and still are
held in the archdeceiver's fearful grip!
In contrast to the underworld of Egypt, the Eastern astral
cults pictured the journey of the soul, not as a descent into
a nether world far beneath the earth, but as an ascent into
the stellar realms. In this case, lack of knowledge of the soul's
"upward way" would condemn it to successive reincarnations
in fleshly prisons or arrest its progress at the barriers to the
successive spheres. A safe and speedy passage of the soul to
celestial realms, on the other hand, was assured to those who
possessed the requisite knowledge, or gnosis.
This knowledge was, on the one hand, dispensed by the
priests of the "mysteries," and on the other by the philoso-
phers. The tremendous popularity of the mystery religions
just before a nd just after the time of Christ was by reason
of their offering protection and immortality not only to kings
and heroes but equally to slaves and men of low estate.
The philosophers, of course, despised alike the crude
materialistic cults of Egypt and the "mysteries," with their
sacrifices and sacraments, and urged devotion to the philo-
sophic gnosis, which they claimed could alone guide the
soul in its ascent to its eternal abode.
But whether through the mysteries or through the philo-
sophic gnosis Satan kept his devotees occupied in the amelio-
ration of the afterlife of their predecessors and in their own
personal preparation for the supposed journey they must
make. And in so doing he closed the minds of nearly all to a
knowledge of the salvation of God.
The Bible and the "Sleep" of the Dead
In complete contrast with the imaginations of the heathen,
the intermediate state revealed by God is represented in the
Scriptures as a period of unconscious and untroubled "sleep."
Job expresses his conviction that in death he will "sleep in
the dust." Job 7:21. The psalmist likewise expected at the
close of his earthly life to "sleep the sleep of death." Ps. 13:3.
The Lord told Moses, "Thou shalt sleep with thy fathers"
(Deut. 31:16), and the formula, "So slept with his
fathers," is repeated upon the death of each of the kings
of Israel and Judah. (1 Kings 2:10, et cetera.)
In the New Testament Jesus refers to the deceased daugh-
ter of Jairus and to Lazarus as sleeping. (Matt. 9:24; John
11:11.) The first martyr, Stephen, was stoned to death and
"fell asleep." Acts 7:60. Paul likewise commonly describes the
dead as "asleep" (1 Thess. 4:13; 5:10; 1 Cor. 11:30; 15:20, 51),
and the saints as asleep "in Jesus" (1 Thess. 4:14). From this
conception of the state of death comes our word cemetery,
or literally, "sleeping chamber."
Other expressions in the Scriptures confirm their teaching
that death is not a state of feverish activity, but one of total
"rest" from all the experiences of life. "Thou shalt rest,"
declared the angel to the aged Daniel as he was about to lay
down his life task, "and stand in thy lot at the end of the
days." Dan. 12:13. The martyrs in the sixth chapter of the
Revelation were to "rest . . . for a little season" (verse 11),
in death, as also will those who witness unto death in the
final crisis of time (Rev. 14:13).
Not only does death bring "rest" for weary saints, but the
wicked will also "cease from troubling" others as they have
done in life, by reason of their forcible rest in death. (Job
3:17.)
How Deep Is the Sleep of Death?
It was, of course, only to be expected that Satan, who first
inculcated into the human mind the lie that death is not
death, should foster the parallel delusion that "sleep" does
not mean total unconsciousness, but only an unconsciousness
to the life of the world from which the dead have passed.
It is suggested that the fact that a sleeper is unconscious
of the material world around, yet retains an inner subcon-
scious life, may have its parallel in death. The dead may be
unconscious of the world they have left, but they may live
on consciously in another sphere.
Coupled with this psychological argument respecting a
degree of life in the "sleep" of death is another intended to
get around the theological problem of Paul's statement that
the dead are "gone to nothing" (apolonto). (1 Cor. 15:18.)
Thus Edward White, after a most forthright exposition
on the nature of man and the phenomenon of death, virtually
destroys the strong foundation he has laid by taking up this
curious position on Paul's words:
"He [S. Paul] . . . teaches [in this text] what would have happened
if Christ had not been raised; if there had been no redemption, and no
justification by His death. In that case doubtless death would be the
end of man, since the 'soul' of any being, made as Adam was, a 'living
animal,' does not naturally survive in death. But S. Paul does not teach
this of the destiny of human souls in death, now that redemption has
occurred, and. Christ has risen: especially not of the dead in Christ."
According to this argument, therefore, survival now is
not the survival of natural immortality that the Scriptures
expressly deny, but "must be attributed to the supernatural
action of redemption alone, which operates to the abnormal
preservation of the spiritual essence in the dissolution of the
man, both for judgment and reward." "
And so instead of the question of life and death being
settled at the time of natural death, the issue is deferred, as
it were, by the interposition of the plan of redemption, and
all men, the righteous and the wicked, are granted a new lease
of "life" in "death," called "sleep," until their arraignment
before the final judgment session, when eternal life and
eternal death will be dispensed according to man's acceptance
or otherwise of the plan of redemption.
But neither of these arguments for "life" in the "sleep"
of death will stand the test when set against the known facts
of psychology and the language of Scripture.
Taking first the argument from the viewpoint of psy-
11 Edward White, Life in Christ, p. 297.
12 p. 309.
33
chology, we conclude that the plea for the existence of the
"sleeping" disembodied soul is equally as baseless as that of
the :virile" and "active" disembodied soul of the pagan
religions. G. D. Rosenthal remarks:
"Neither reason nor revelation offer us any ground whatever for
supposing that the soul without the body is personal. Nothing is more
common than to hear it assumed that the soul is the real self. Yet, as
soon as we begin to reflect on the matter we perceive that the only
self of which we are conscious is made up of soul and body. The
working of these two is absolutely inseparable; we cannot contemplate
the independent action of either of them. Our present personality in-
volves the mutual association of soul and body; one element is not
more needful to it than the other. Thus it is impossible for us to think
of personality without embodiment." is
The inconceivability of a disembodied soul is similarly
stressed by J. H. Leckie:
"The alternative idea of a disembodied existence exceeds all that
is conceivable. The notion of a mind without an organ of expression,
of a soul without a local habitation, is a mere rational abstraction, and
is unable to support itself by any appeal to imagination or ex-
perience." "
A "sleeping" soul is thus just as inconceivable as a virile,
"active" soul. The "person" exists so long as he is possessed
of the body, its organ of expression. Without this there is no
"person." Paul is therefore right when he says that the dead
are "gone to nothing" (apolonto).
The theological argument on the temporary suspension
of dissolution in death pending the outworking of the plan
of redemption is equally as baseless as the psychological argu-
ment, for it makes nonsense of all the unqualified statements
respecting dissolution in the Scriptures.
The plan of salvation, as Peter tells us, was conceived
"before the foundation of the world" (1 Peter 1:20), and
Christ was virtually slain "from the foundation of the world"
(Rev. 13:8). If then it was a foregone conclusion at the
entrance of sin that death would not be a state of "nothing-
13 G. D. Rosenthal Survival, p. 106.
14 J. H. Leckie, The World to Come and Final Destiny, p. 80.
ness," Satan's dictum would be proved true and all the
inspired statements to the contrary would become lies! Which
conclusion, of course, is not only absurd but blasphemous.
The plan of redemption is not a plan for the temporary
modification of death by making it a kind of life, but for
those who accept it, it is a plan for recovery from the only
kind of death there is, namely, the complete absence of life!
What "Sleep" Implies
The use of the term "sleep" for death does not therefore
suggest a subconscious life as the psychological argument
avers, nor does it mean temporary suspension of dissolution
as some theologians try to argue. It is intended to stress two
aspects of the "first death" resulting from the sin of our
first parents.
First, that death is a state of complete inactivity in con-
trast with the multifarious activities of life. This is borne out
by the fact that the common word for the sleep of death in
the New Testament is koimaomai, which means literally "to
lie down in sleep," whereas in the Old Testament the Hebrew
word used in the formula that this or that patriarch, prophet,
or king "slept with his fathers" is shakab, which also means
"to lie down." Sleep is thus indicated in the Scriptures to be
a state of rest (Job 3:13, 17; Rev. 14:13) or repose in con-
trast to the activity of life, and that contrast is absolute and
complete.
In the second place the first death is called a sleep to
indicate that by reason of the plan of redemption it is not an
irrevocable fate, but a period of quiescence from which all
will one day awake. The second death is never called sleep
(unless qualified by the term "perpetual"), because from it
there will be no awaking.
The Question of Identity
One further question may still remain about the inter-
mediate state as portrayed in the Bible. If the individual
who dies is literally "gone to nothing," what identity can
there be between the "person" who dies and the "person"
who comes alive through the divine plan of recovery? Edward
White poses this question as a basis for his argument on
temporary survival in death mentioned above. "If no spirit
survived," he says, "it might truly be said that a wholly new
being was then created to suffer for the offences [or alterna-
tively to enter into the bliss] of another long passed away." "
Admittedly we cannot fully understand this divine mys-
tery, just as we are impotent to understand many others, but
here again the metaphor of sleep comes to the help of our
understanding. As Dr. C. J. Shebbeare puts it: "If I am the
same man after sleep as I was before it, it is not nonsense, nor
self-contradictory, to suggest that my identity may continue
through death." "
"Your life," declares the apostle Paul, "is hid with Christ
in God," and this inspired dictum the messenger of the Lord
makes the believers' final answer to the questions of unbelief.
"Christ represents death as a sleep to His believing chil-
dren. Their life is hid with Christ in God . . . until the
last trump shall sound." "
Again, commenting on the statement of Christ, "God is
triot the God of the dead, but of the living" (Matt. 22:32),
(Ellen G. White says:
"God counts things that are not, as though they were. He sees the
end from the beginning, and beholds the result of His work as though
it were now accomplished. The precious dead, from Adam down to
the last saint who dies, will hear the voice of the Son of God, and will
come forth from the grave to immortal life. . . . This condition, which
is anticipated in His purpose, He beholds as if it were already ex-
isting. The dead live unto Him.",r
And when the voice of the Archangel calls forth the sleep-
ing dead the interval since the thread of life was snapped
will seem no greater than a single night of dreamless sleep
and the consciousness of the awakening personality of its
identity will be no less real and full.
15 Life in Christ, p. 311.
16 C. 3. Shebbeare, The Problem of the Future Life (1939), p. 25.
17 Ellen G. White, The Desire of Ages, p. 527.
1, Ibid., p. 606.
Part II
Life was given to man in the beginning when God breathed

into Adam the "breath of life." (Gen. 2:7.) It was forfeited
through sin and is lost completely and utterly in death. It
rvaturally follows, therefore, that it can be recovered only by
an act of grace on the part of the original Giver, God. This
is the "hope of eternal life, which God, that cannot lie,
promised," through the plan of redemption, actually "before
the world began." Titus 1:2.
It was this hope of a resurrection from the dead that
sustained our first parents after the tragic murder of Abel
by the hand of his wicked brother, which hope was confirmed
in the translation of the godly Enoch "without seeing death,"
and which thereafter claimed the faith of the true children
of God in striking contrast with the false hope of survival
inculcated by Satan into the minds of the "ungodly" and
heathen.
In the line of the righteous, cherishing the resurrection
hope, was Job, who, meditating upon the common fate of
man through sin, expressed the confident conviction: "For
I know that my redeemer liveth, and that he shall stand at the
latter day upon the earth: and though after my skin worms
destroy this body, yet in my flesh shall I see God: whom I
shall see for myself, and mine eyes shall behold, and not
another; though my reins be consumed within me." Job
19: 25-27.
517
Faith of Patriarchs and Prophets
Certainly Abraham believed in the resurrection, for he
was assured that if he had been called upon actually to sacri-
fice his son, Isaac, "God was able to raise him up, even from
the dead; from whence also he received him in a figure."
Heb. 11:19.
Though Moses "was learned in all the wisdom of the
Egyptians," he had no word to say concerning the survival
of the dead, of which they made so much, but pinned his
faith on the resurrection power of God, which would raise
Abraham, Isaac, Jacob, and all the faithful to new and
enduring life. (Ex. 3:6; cf. Luke 20:37, 38.)
King David sang of the resurrection hope in his psalms.
"God," he declared, "will redeem my soul from the power
of the grave: for he shall receive me." Ps. 49:15. "As for me,"
he testified in another song of praise, "I will behold thy face
in righteousness: I shall be satisfied, when I awake, with thy
likeness." Ps. 17:15.
Among the prophets, both Elijah and Elisha cherished
the resurrection hope, in token of which they were able to
raise the dead. (1 Kings 17:23, 24; 2 Kings 4:34, 35.)
Isaiah assured the faithful in Israel: "Thy dead men shall
live, together with my dead body shall they arise." "Awake
and sing," he cried, "ye that dwell in the dust: for thy dew
is as the dew of herbs, and the earth shall cast out the dead."
Isa. 26:19.
"They shall come again," declared God to Jeremiah of the
innocent victims of Satan's wrath, "from the land of the
enemy." Jer. 31:16.
"I will open your graves," God told Israel through His
prophet Ezekiel, "and cause you to come up out of your
graves. . . . And ye shall know that I am the Lord, when I
have opened your graves, 0 my people, and brought you
up out of your graves." Eze. 37:12, 13.
Through the prophet Hosea, God declared: "I will ran-
som them from the power of the grave; I will redeem them
from death: 0 death, I will be thy plagues; 0 grave, I will
be thy destruction." Hosea 13:14.
Daniel not only referred to the awakening of the righteous
from "the dust of the earth" on the resurrection morn, but
also made it clear that the wicked too would rise in their lot
—not, however, to "everlasting life," but to receive their
sentence to "shame and everlasting contempt." Dan. 12:2.
So, coming down to the time of Christ, we find Martha
sorrowing over the death of her beloved brother Lazarus, yet
confessing to Jesus her confident faith, "I know that he shall
rise again in the resurrection at the last day" (John 11:24),
and Paul telling the Roman governor Felix of the "hope
toward God, which they [the Jews] themselves also allow,
that there shall be a resurrection of the dead, both of the
just and unjust" (Acts 24:15).
It was, however, in the period between the close of the
Old Testament canon and the first century of the Christian
Era that the false teaching of survival derived from the pagan
Greco-Roman world took root in Jewish thought and began
to obscure the truth of the resurrection in many minds, as
can be glimpsed from the discussions of Jesus with some of
the sectarian groups of His day.
The Essenes, who are not actually mentioned in the Bible,
seem to have accepted the Platonic philosophy lock, stock,
and barrel, even to believing in the pre-existence of souls.
The Pharisees occupied an intermediate position between
the Biblical view and the completely Hellenized teaching of
the Essenes, for although they had adopted the Platonic idea
of the immortality of the soul, they continued to retain a
belief also in a resurrection at the end of time.
The Sadducees, at the other extreme, had absorbed the
teaching of the materialistic philosophers like Aristotle and
Epicurus, which led them to deny both the natural immor-
tality of the Platonists and the Bible doctrine of the resurrec-
tion.
Thus not only was it appropriate that a new and fuller
revelation of the resurrection hope should be communicated
to men by Him who was Himself "the resurrection, and the
life," but this revelation was divinely timed to counter the
growing menace of the false teachings of paganism among
the Jews and in the infant Christian church.
Why Jesus Came

From the lips of Jesus Himself we learn how the "living
Father" (John 6:57) sent His Son, through the incarnation,
to manifest the true "life" (John 1:4; 1 John 1:2), and to
impart it to men.
Apart from divine impartation, Jesus declared, "ye have
no life in you." John 6:53. But, He added, "I am come that
they might have life, and that they might have it more
abundantly." John 10:10.
"In our Saviour," says the messenger of the Lord, "the
life that was lost through sin is restored: for He has life in
Himself to quicken whom He will. He is invested with the
right to give immortality." "
The sole condition upon which this precious gift of life
is bestowed upon men is belief in Christ. As the best-known
text in all the Bible so beautifully puts it: "God so loved
the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life."
John 3:16.
Believing in Jesus, however, does not mean just mentally
assenting to His teachings. It means "taking hold of" and
entering into so close a relationship with Him that the life
that is "in him" (John 1:4) is imparted to us.
Jesus' vivid illustrations of this profound spiritual trans-
action are recorded for us in several chapters of John's Gospel.
In the third chapter it is pictured as the quickening of a
new birth through the operation of the Divine Spirit. In
the fourth chapter it is represented as the drinking of the
water of life. "The water that I shall give him shall be in
him a well of water springing up into everlasting life." John
1e The Desire of Ages, p. 786.
4:14. In the sixth chapter Jesus describes Himself as "the
bread of God . . . which cometh down from heaven, and
giveth life unto the world." John 6:33.
An even more intimate relationship Jesus indicated when
He went on to say that this "bread" and "water" of life are
representative of His flesh and His blood, which He gave
"for the life of the world" (verse 51), and of which those
who would have life must partake. "Except ye eat the flesh
of the Son of man, and drink his blood," he declared, "ye
have no life in you." Verse 53. On the other hand, "whoso
eateth my flesh, and drinketh my blood, hath eternal life."
Verse 54.
The spiritual reality of these words is beautifully sym-
bolized in the Lord's supper, which Jesus inaugurated on the
night before His crucifixion to replace the symbolic Passover
of the old covenant.
By this mystical union with Christ, the "believer" is
"quickened" with His life and passes literally "from death
unto life." John 5:24. Says the apostle John, therefore: "He
that hath the Son hath life; and he that hath not the Son
of God hath not life." 1 John 5:12.
This spiritual transaction, however, does not imply that
the saved sinner will not die or that he now has an imperish-
able soul, which will survive death. "Jesus never," says Dr.
Salmond, "speaks in terms of an Essene or Hellenic immor-
tality of soul."
What He does promise is that those who are thus united
with Christ in life can no more be held in captivity by death
than the grave could hold Jesus, but, like Him, they will
come forth in resurrection life in the day of God's appointing.
"Because I live, ye shall live also." John 14:19. The time of
this resurrection, He further declared, would be one and
the same for all the faithful children of God, and would be
in the "last day." (John 6:44.)
The dramatic circumstances of this resurrection Jesus
20 The Christian Doctrine of Immortality, p. 336.

described on another occasion: "Verily, verily, I say unto
you, The hour is coming . . . when the dead shall hear the
voice of the Son of God: and they that hear shall live."
John 5:25.
Jesus did not teach that we receive either reward or
punishment at death, but that the dead wait unconscious in
the tomb until the whole human race comes to the end of its
day of grace. Then, in the "last day," He will return to the
earth in triumph to call forth all the righteous dead and
gather them, with the living righteous, into His kingdom.
"He shall send his angels," it is written, "with a great sound
of a trumpet, and they shall gather together his elect from the
four winds, from one end of heaven to the other." Matt.
24:31.
Besides Christ's promise to His faithful people of a resur-
rection to eternal life, He warned the rejecters of His invita-
tion of mercy that there would also be a "resurrection of
damnation." "Marvel not at this," He said, "for the hour is
coming, in the which all that are in the graves shall hear his
voice, and shall come forth; they that have done good, unto
the resurrection of life; and they that have done evil, unto
the resurrection of damnation." John 5:28, 29.
But while the former resurrection is a resurrection to
endless life, the wicked will come up in the latter only for a
brief space, to stand before the judgment bar of God, to
receive just recompense for their sins, and finally to perish
in the "second" and eternal death.
While Jesus was upon earth He did not go into any
further explanation of the chronological relations between
these two resurrections and the judgment of the "last day,"
but His appeal was ever loving and urgent that men might
begin the true "life" here and now and continue it eternally
in the "resurrection of the just."
Paul Preaches "Jesus, and the Resurrection"
These basic facts concerning the hope of life in Christ
through the resurrection were still further expanded by the
apostle Paul in whose inspired epistles the doctrine of the
resurrection finds its full and final expression.
The twin theme of Paul's evangel was, in fact, "Jesus,
and the resurrection." (Acts 17:18.) Man's hope of eternal
life, the apostle taught, is through the resurrection, and
resurrection life is made available only through Christ.
Beginning with man's state "under the curse," Paul re-
veals that the carnal man is spiritually "dead in sins" and
condemned to utter dissolution with the death of the body.
But although "the wages of sin is death," he goes on to say,
"the gift of God is eternal life through Jesus Christ our
Lord." Rom. 6:23. The life that man has lost is recoverable
as a gift from God, and that gift is made available to man
through Christ, "who hath abolished death, and brought
life and immortality to light through the gospel." 2 Tim.
1:10.
By a variety of vivid contrasts Paul describes the neutrali-
zation of the death sentence resulting from "one man's"
transgression by the "last Adam," Christ (Rom. 5:17, 18),
ending with the dramatic statement: "As sin hath reigned
unto death, even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord" (verse 21).
Ellen G. White comments on this:
"There could have been no hope for the fallen race, had not
God, by the sacrifice of His Son, brought immortality within their
reach. While 'death passed upon all men, for that all have sinned,'
Christ lath brought life and immortality to light through the gospel.'
And only through Christ can immortality be obtained."
In his epistle to the Philippians Paul explains how the
life of God was made available to man in Christ. He who was
"in the form of God" and "equal with God" agreed with the
Father to be made "in the likeness of men: and being found
in fashion as a man, he humbled himself, and became obe-
dient unto death, even the death of the cross." Phil. 2:6-8.
Thus Jesus "emptied himself" of the life that was in Him,

that it might be given to man, who had lost the precious
gift of life.
But for the power of God, Christ's death would have been
as eternal as the death man deserved. By the quickening
power of the Spirit, however, Jesus was raised to new life,
His resurrection becoming the ground and basis of man's
resurrection to life in and through Him.
Says the apostle: "God hath both raised up the Lord, and
will also raise us up by his own power." 1 Cor. 6:14. And
again: "He which raised up the Lord Jesus shall raise us
up also by Jesus." 2 Cor. 4:14.
In his great resurrection chapter, chapter fifteen of First
Corinthians, the apostle Paul shows that the resurrection of
Jesus is not only the ground but also the token and assur-
ance of our resurrection.
"If Christ be not risen," he asserted, "then is our preach-
ing vain, and your faith is also vain. . . . Ye are yet in your
sins. Then they also which are fallen asleep in Christ are
perished [literally, gone to nothing]." 1 Cor. 15:14-18. "But,"
he confidently adds, "now is Christ risen from the dead, and
become the firstfruits" (verse 20) of the great company who
will return from the grave by virtue of the trail that He has
blazed, the time of their coming forth being "at his com-
ing" again for the express purpose of gathering unto Himself
His own.
"For since by man came death, by man came also the
resurrection of the dead. For as in Adam all die, even so in
Christ shall all be made alive. But every man in his own
order: Christ the firstfruits; afterward they that are Christ's
at his coming." Verses 21-23.
Finally, if the resurrection of Christ is the guarantee of
the resurrection of those who sleep in Jesus, the ascension
and enthronement of Christ at the right hand of the Father
(Eph.1:20) are the assurance that we now potentially sit in
"heavenly places in Christ Jesus" (Eph. 2:6) and, after His
coming, we shall actually be forever with the Lord (1 Thess.
4:17).
Quickened Through the Spirit
Now, just as death began to operate in Adam from the
moment he sinned, so that ever since sinners have been
"dead" while they "lived," the impartation of the life of
Christ to a sinner "dead in trespasses and sins" likewise
brings an immediate quickening of resurrection life. (Eph.
2:1.)
"If," says Paul, "the Spirit of him that raised up Jesus
from the dead dwell in you, he that raised up Christ from
the dead shall also quicken your mortal bodies by his Spirit
that dwelleth in you." Rom. 8:11. And again: "If Christ be
in you," he says, "the body is dead because of sin; but the
Spirit is life because of righteousness." Verse 10.
"It is with his profound doctrine of the inhabitation of
the Spirit," asserts Dr. Salmond, "that Paul especially con-
nects the doctrine of the Resurrection." 22
This present passing from death unto life by association
with Christ in His death and resurrection is symbolized,
according to Paul, by the ordinance of the believer's baptism.
"Therefore we are buried with him by baptism into death:
that like as Christ was raised up from the dead by the glory
of the Father, even so we also should walk in newness of
life." Rom. 6:4, 5.
Having thus revealed how the sinner "dead in trespasses
and sins" is "quickened" to new life in Christ through the
Spirit, Paul goes on to show how this "taste" of the powers
of the world to come will culminate in its bestowal in all
its fullness through the resurrection from the dead.
The servant of the Lord comments:
"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. . . . 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."
22 The Christian Doctrine of Immortality, pp. 553, 554.

The tune of this resurrection, which Jesus designated "the
last day," is more specifically described by Paul as the "day
of the Lord," when Jesus returns the second time in glory;
and in his first epistle to the Thessalonians Paul provides the
most detailed account of this dramatic event.
"For this we say unto you by the word of the Lord, that we which
are alive and remain unto the coming of the Lord shall not prevent
[go before] them which are asleep. For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first: then we which
are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air: and so shall we ever be with the
Lord." 1 Thess. 4:15-17.
And if we need any further assurance that the gates of
death will swing back at His command, we have it in His
words to John the revelator after His return to His Father
in heaven: "I . . . have the keys of hell [the grave] and of
death." Rev. 1:18.
The Second Resurrection and the "Second Death"
The apostle Paul did not have much to say concerning
that other resurrection to which Jesus referred, in which
the wicked will rise for final judgment, but the fact that he
invariably refers to the resurrection of the saints as a selec-
tive resurrection out "from among" the dead, indicates his
recognition that at some later time "the rest of the dead,"
not privileged to have a part in the "resurrection of the just,"
would be raised to appear before the judgment bar of God.
It was left to John the revelator in the last book of the
Bible to set forth the precise chronological relationship be-
tween these two resurrections.
In the twentieth chapter of his prophecy he reveals that
the "resurrection of the just," which he calls the "first resur-
rection," will take place at the second coming of Christ and
immediately before the thousand-year period known as the
millennium. (Rev. 20:4, 5.) The subsequent resurrection
of the unjust, he explains, will take place at the close of this
period. (Verses 5, 6.)
John goes on to explain:
"And I saw the dead, small' and great, stand before God, and the
books were opened: and another book was opened, which is the book
of life: and the dead were judged out of those things which were written
in the books, according to their works." "And whosoever was not found
written in the book of life was cast into the lake of fire." "This is the
second death." Verses 12, 15, 14.
"Blessed and holy," John appropriately comments, are
they that have part in the first resurrection, and conversely
unblessed and unholy are those who come forth in the
second. Eternal fellowship with God will be the portion of
the former, for "on such the second death hath no power."
Verse 6. Eternal alienation from God will be the fate of the
latter upon the execution of the just sentence of God.
Faced with these alternatives of eternal life and eternal
death we may well ponder the vital factor which determines
who will have a part in the first resurrection and who will
remain in the grave until the second.
The blessed company of those who in the first resurrec-
tion are clothed with the glorious body of immortality will
be the ones who here and now are "quickened" into new
life through the operation of the Spirit of God. Transfigura-
tion will clothe these new men and women in Christ with
incorruptible immortal bodies and complete Christ's work
of re-creation. Then, indeed, will the saints be ready to enter
into their everlasting inheritance. Those, however, who fail
to avail themselves of this inward transformation that Jesus
now offers to all, prove themselves unworthy of an immortal
body. So they must sleep on until the resurrection of damna-
tion, when they will be raised to hear the just sentence upon
their neglect of the salvation of God.
Surely, then, while mercy waits, we will listen to the
touching appeal of the apostle Paul: "Be not conformed to
this world: but be ye transformed by the renewing of your
mind" in order that in a measure here and now, and here-
after in all its fullness, we "may prove what is that good, and
acceptable, and perfect, will of God." Rom. 12:2.
With What Body?
When we begin to think of the new life of the resurrec-
tion, the question naturally arises in our minds, as it did in
the minds of the apostle Paul's hearers, "How are the dead
raised up? and with what body do they come?" 1 Cor. 15:35.
That we are here seeking to penetrate into divine mys-
teries that cannot fully be understood is at once clear when
the apostle replies, "Thou fool" (verse 36), or perhaps
more gently, "You are unwise" in imagining that you can
understand these things even if you are told.
Paul's words are thus a caution to us not to set up barriers
against belief because we are not able, with our finite minds,
to comprehend the divine technique of resurrection or the
physiology and psychology of the resurrected life. It is suffi-
cient for us to believe the words of Jesus, "Because I live, ye
[the identical persons who died] shall live [as really and
tangibly] also." John 14:19.
Nevertheless with this caution respecting our finite under-
standing, we may profitably inquire what the Scriptures have
revealed on the subject of the resurrection body.
From certain texts of Scripture it has been assumed that
the resurrection body will be identical as to its material with
the body that died. Isaiah, for example, says: "Thy dead
men shall live, together with my dead body shall they arise."
Isa. 26:19. Job declares, "In my flesh shall I see God." Job
19:26. Paul adds: "For our conversation is in heaven; from
whence also we look for the Saviour, the Lord Jesus Christ:
who shall change our vile body [or the body of our humilia-
tion]." Phil. 3:20, 21. And again: "The Spirit of him that
raised up . . . Christ from the dead shall also quicken your
mortal bodies." Rom. 8:11.
Actually, the Biblical statements quoted above do not
necessarily imply the physical identity between the body
possessed in life and the resurrection body. Rather, they are
intended to emphasize that the resurrection will be a bodily
resurrection of the "whole man" in contrast with the ghostly
afterlife of the survivalists. As a matter of fact, Paul specifi-
cally declares: "Thou sowest not that body that shall be."
1 Cor. 15:37.
The assembly of the atoms and molecules of every dead
body is really an untenable suggestion, for the dissolved
bodies of the dead are taken up by nature and reused, passing
in innumerable instances into vegetation and from it into
other animal and even human bodies.
G. D. Rosenthal says:
"The material particles which compose our present bodies do not
belong to us; they have been lent to us by nature for a time, on the
strict understanding that when we have done with them we must
return them. Nature holds a mortgage on our bodies, and one day she
will foreclose; whatever we do we shall not be able to avoid paying her
back to the uttermost farthing. The total of Nature's forces remains
the same; they are never lost, they are only diverted. When the body
is returned to her at death, she at once sets to work to dissolve it, to
take down the outworn fabric, and to use up the old material again.
The elements composing it are taken up by plants and thus returned
again to the kingdom of life, entering into grasses and grains and fruits,
and so back to man once more."
Countless individuals must indeed have been done to
death by cannibals, in which cases the material of which the
bodies of the dead were composed has gone directly into other
human bodies and become mixed up inextricably and be-
yond hope of recovery.
Some have sought to evade the implications of these facts
by the suggestion that only the essential parts are to be
restored—i.e., the brain cells, upon which the thought life
of the dead was impressed. But there is no more reason what-
ever for supposing that the atoms and molecules of every
human brain have been preserved in independence and
isolation than that any other part of the physical frame could
be so preserved.
There is another serious difficulty about the physiological
identity between the body that goes down into the grave and
the resurrection body, because it is merely the last of many
24 Survival, pp. 98, 99.
34
bodies that we have had during life and has no special merit
over and above any of the earlier bodies we have possessed
since childhood. "The well-known saying that we have new
bodies every seven years is a palpable understatement," re-
marks G. D. Rosenthal; "the process of change is much more
rapid than that."
If, then, but one of man's many bodies is to be raised, why
not the one he possessed when he was in the prime of man-
hood?
There is, however, no need to argue about which of our
physical bodies or how much of them will be restored, for
identity is not dependent upon particular particles of matter.
If a friend leaves your home town and goes to live at the
antipodes for seven years or so, there is probably not a cell in
the physical frame of that individual that is the same when
you meet him again after his long absence. Yet there is no
question in your mind but that the John Smith to whom you
said good-by is the same John Smith whose hand you again
clasp.
If, then, God, according to His promise, replaces in the
"twinkling of an eye" at the resurrection "our earthly house
of this tabernacle" with "an house not made with hands,
eternal in the heavens" (2 Cor. 5:1), even though there be
no physical identity between the atoms and molecules of the
two bodies, there will be no question of the recognizable
identity of the "persons" so "clothed upon" (verse 4).
Characteristics of the Resurrection Body
We next ask, Can we know anything of the differences
between the bodies with which we are clothed in this life and
those of the life to come?
Here again we are touching profundities almost beyond
human comprehension, but Jesus Himself and the apostle
Paul must still be our Scriptural authorities, with the resur-
rection appearances of Christ providing an actual glimpse of
the resurrected bodies of the saints of God.
25 I bid., p. 99.
The bodies we now have, explains Paul, are "terrestrial."
The bodies that we shall have, if faithful, will be "celestial
bodies." (1 Cor. 15:40.)
We can have no certain knowledge concerning the physio-
logical changes involved in this transformation. We can only
rest in the inspired assurance that in the transformation all
traces of disfigurement and the debasing effects of sin will
be removed. "Behold," he says, "I shew you a mystery; We
shall not all sleep, but we shall all be changed, in a moment,
in the twinkling of an eye, at the last trump: for the . . .
dead shall be raised incorruptible, and we shall be changed."
Verses 51, 52.
Paul lists other contrasts between the old body and that
in the resurrection in order to portray as far as it is intended
for us to understand the nature of the resurrection life. Our
mortal bodies, he says, are "sown in dishonour." They will be
"raised in glory." (Verse 43.) In his epistle to the
Philippians Paul describes them as "vile," or literally, "hum-
ble," "lowly," or "base." In the resurrection they will be
"fashioned like unto" the "glorious body" of Christ. (Phil.
3:20, 21.) Our mortal body is "sown in weakness." It will be
"raised in power." It is sown a "natural body"; it will be
raised a "spiritual body." (1 Cor. 15:43, 44.)
Commenting on these expressions, Dr. Salmond says:
"He [Paul] gives us to understand that the new body will
be our body, and yet will be different from that of which we
have experience, superior to it in incorruptibility, in honour,
and in power, in freedom from waste, decay, and death, in
the glory of perfection, in ability to discharge its functions."
What further can we learn from the accounts of Christ's
resurrection appearances? We know first that He was recog-
nized by His disciples as the Jesus they knew before He was
crucified. We may be sure, therefore, that we shall recognize
our loved ones and they will know us.
Says the Lord's messenger:
26 The Christian Doctrine of Immortality, p. 573.

"The resurrection of Jesus was a type of the final resurrection of
all who sleep in Him. The countenance of the risen Saviour, His
manner, His speech, were all familiar to His disciples. As Jesus arose
from the dead, so those who sleep in Him are to rise again. We shall
know our friends, even as the disciples knew Jesus. They may have
been deformed, diseased, or disfigured, in this mortal life, and they
rise in perfect health and symmetry; yet in the glorified body their
identity will be perfectly preserved. Then shall we know even as also
we are known. In the face radiant with the light shining from the face
of Jesus, we shall recognize the lineaments of those we love." 27
Jesus ate and drank after His resurrection, and we are
assured that we shall "eat" and "drink" in the kingdom of
God. (Luke 24:37-43; 22:16; Matt. 26:29.)
At the same time the resurrection body of Jesus had
capacities not possessed by His earthly frame that enabled
Him to ascend to heaven forty days later. This latter experi-
ence we know will be shared by transfigured and resurrected
righteous when they are gathered by the angels to return with
the Lord to heaven during the millennial period. In the new
earth state some will also be privileged to visit other worlds
with Jesus. It may be, however, that the special capacities
needed for such journeys may be a temporary conferment
only, for the resurrection bodies will be primarily fitted for
habitation upon this earth restored to its primeval glory.
Upon the earth the saints will live full lives, engaging in
all manner of joyous occupations, and family groups made
upon earth will continue in the afterlife. There will, however,
be no "marrying and giving in marriage," for there will be
no need for the injunction given in Eden to "multiply, and
replenish [literally, fill] the earth." Gen. 1:28. The new earth
will have no empty continents, nor will it be overcrowded
in places as the earth is now. It will have the ideal population,
planned according to the purpose of God "before the world
began." (Titus 1:2.)
Finally, in the renewed and beauteous earth the resur-
rected saints will be possessed of the immortal life that they
might have had from the days of Eden had not sin entered
to mar God's glorious purpose. Now, with the divine cer-
tainty that sin will "not rise up the second time," the assur-
ance can be safely given: "Neither can they die any more:
for they are equal unto the angels; and are the children of
God, being the children of the resurrection." Luke 20:36.
Then, as the apostle Paul says, there will truly "be brought
to pass the saying that is written, Death is swallowed up in
victory." 1 Cor. 15:54. (Cf. Isa. 25:8.) God grant that we each
one may have a portion in this glorious prospect for the
saints.
Will Sinners Burn Forever?
It only remains now for us to consider the fate of the
rejecters of the mercy of God, who, as we have already dis-
covered, will be raised in the second resurrection, or "resur-
rection of damnation" (John 5:29), to hear and receive the
just sentence of God.
The teaching of the Bible is clear and simple. In the
twentieth chapter of the Revelation the scene of final judg-
ment before the "great white throne" is strikingly depicted:
"And I saw a great white throne, and him that sat on it, from
whose face the earth and the heaven fled away; and there was found
no place for them. And I saw the dead, small and great, stand before
God; and the books were opened: and another book was opened, which
is the book of life: and the dead were judged out of those things which
were written in the books, according to their works. . . . And whoso-
ever was not found written in the book of life was cast into the lake of
fire." "This is the second death." Rev. 20:11-15, 14.
According to the Inspired Record, all will be divided at
the last into two classes, those who "shall not be hurt of the
second death" (Rev. 2:11), on whom "the second death hath
no power" (Rev. 20:6), and those who, having judged them-
selves "unworthy of everlasting life" (Acts 13:46), will be
destroyed in this "second death" by the consuming flames
of the wrath of God.
Now we have seen that in the first death man would have
"gone to nothing" but for the provision made through Christ.
The second death, therefore, from which there is no provision
for recovery or return, must involve utter and irrevocable
annihilation. And this conclusion is supported by a wealth
of testimony from almost every book of both Old and New
Testaments.
"The wicked," says the psalmist, "shall perish." Ps. 37:20.
"All the wicked will he destroy." Ps. 45:20. Elsewhere we
learn that they will be consumed or burned up (Ps. 37:20),
devoured (Isa. 42:14), cut off (Ps. 37:9, 38), rooted out (Ps.
52:5), and blotted out (Ps. 69:28).
By a variety of vivid illustrations this utter destruction is
further emphasized. They will be dashed "in pieces [literally,
to shivers] like a potter's vessel." Ps. 2:9. They will he ground
to powder. (Matt. 21:44.) Their light will be extinguished.
(Job 18:5.) "Into smoke shall they consume away." Ps. 37:20.
"As wax melteth before the fire, so let the wicked perish at
the presence of God." Ps. 68:2. "He will burn up the chaff
with unquenchable fire." Matt. 3:12. They "shall be stubble:
and the day that cometh shall burn them up, saith the Lord
of hosts, that it shall leave them neither root nor branch."
Matt. 4:1. "Therefore," writes Hosea, "they shall be as . . .
the early dew that passeth away." Hosea 13:3. "He shall fly
away as a dream," declares Job, "and shall not be found: yea,
he shall be chased away as a vision of the night." Job 20:8.
So complete will this destruction be that, adds the psalm-
ist, "the wicked shall not be: yea, thou shalt diligently con-
sider his place, and it shall not be." "He passed away, and,
lo, he was not: yea, I sought him, but he could not be found"
(Ps. 37:10, 36), for they will "be no more" (Ps. 104:35).
Even the name and memory will be forgotten in the
eternal years: "The face of the Lord is against them that do
evil, to cut off the remembrance of them from the earth."
Ps. 34:16. "Thou bast put out their name for ever and
ever." Ps. 9:5. "They shall be as though they had not been."
Obadiah 16.
Finally, we have a whole series of inspired statements
that this annihilation will be eternal in its effects. For them
the "mist of darkness is reserved for ever." 2 Peter 2:17.
They will "be punished with everlasting destruction from
the presence of the Lord, and from the glory of his power."
2 Thess. 1:9.
No wonder, therefore, that men are warned: "Fear not
them which kill the body, but are not able to kill the soul:
but rather fear him which is able to destroy both soul and
body in hell [gehenna]." Matt. 10:28.
"It is certain," says Edward White, "that the Hebrew
language has no stronger terms to express a ceasing to be—
what we call annihilation—than those used respecting the
fate of the wicked." "
In the same way, he continues, "we are . . . able to state,
concerning the Greek, what we have said concerning the
Hebrew, that the authors of the Greek New Testament have
used the strongest terms at their command, to assert a total
extinction of both evil and evildoers."
Satan's Culminating Deception
At every previous stage in our investigation we have dis-
covered Satan opposing the truth of God with variations
on his original lie, "Ye shall not surely die." It is not sur-
prising, therefore, that at this final stage he seeks to foist upon
unwary minds his culminating deception. Those whom he
has been unable to hold in his grasp by other means he
determines to frighten into his power by blackening the
character of God and declaring that He intends to condemn
those of whom He disapproves to horrible torment forever
and ever!
"Thus," says the messenger of the Lord, "the arch-fiend
clothes with his own attributes the Creator and Benefac-
tor of mankind. . . . Thus he succeeds in luring souls
away from their allegiance to God." "
Through the heathen religions based upon Satan's lie of
natural immortality, it was easy to hold over the multitudes
the threat of eternal torment. The Egyptian Book of the Dead
28 Life in Christ, p. 386.
22 Ibid., p. 387.
ic The Great Controversy, pp. 534, 535.
described the pains of those who despised the precepts of
Osiris. In the mystery religions the underworld and the
upper realms were divided into Tartarus and the Elysian
Fields, one a world of pain and the other of joy. By partici-
pation in the rites of these religions millions were falsely
persuaded that they could qualify for the abode of the blessed.
Without the required gnosis, however, soul6 .might never
succeed in achieving eternal bliss, but would be condemned
to eternal punishment in Tartarus.
Not only did Satan succeed in foisting the terror of eternal
torment upon the whole heathen world, but he was able to
follow up his introduction of the survivalist doctrine into
Hebrew and Christian thinking with this further devilish
invention.
According to The Jewish Encyclopedia the doctrine of the
eternal, torment of the wicked began to creep into Judaism
through "the Babylonians and Persians," and in the days of
Christ it had become an accepted tenet of the Pharisees.
There is no mention of torment in the earliest apostolic
fathers, and in the earliest Christian art in the catacombs and
elsewhere there are no representations of the sufferings of
hell, but by the beginning of the third century of the Chris-
tian Era we find the idea of survival taking hold of the think-
ing of the Christian church and with it the doctrine of the
eternal torment of the wicked.
This God-dishonoring doctrine and travesty of truth was
built permanently into the church by the Roman apostasy,
which made precisely the same use of the terrors of hell for
winning and holding converts to itself as did the priests of
the ancient mystery religions. Qante's Inferno, in fact, was
derived basically from the terrors of the Orphic books.
There were, however, those in the Christian church who
stood out stoutly for the faith of the Bible.1.1.1..maimr, for
example, asserted that "wicked angels and lemons and men
shall cease to exist" in the "confusion and struction of the
wb.oi world." '
n Justin Martyr, Second Apology, chap. 7 in The Ante-.Nicene Fathers, vol. 1, p. 190.
Irenaeus declared that unbelievers will not "inherit in-
corruptibility," and that "he who has not recognized God
. . . deprives himself of continuance for ever and ever." "
"They cannot endure for ever who have been impious
against the one God." Athanasius asserted, "They should
undergo destruction of being in the course of time."'
Arnobius, professor of rhetoric in North Africa at about
the beginning of the fourth century, was very emphatic in
speaking of the "error of the doctrine of the soul's natural
immortality." "This is man's Lot death—" he says, "this
which leaves nothing behind." 84
Reformation Fails to Expunge Eternal
Torment Doctrine
It was such men as these who passed on the truth to the
Reformers of the sixteenth and later centuries, who were thus
able to recognize the falsity of the Roman Catholic teaching
on the eternal torment of the wicked and to abandon it in
favor of the pure teaching of the Word of God.
Tyndale,_ Milton, Luther, and many others expressed
themselves forcibly on this God-dishonoring doctrine of
Rome, as also did the Anabaptists, the Socinians, and other
reformed churches.
Sad to &ly, however, it was perpetuated by the powerful
teacViTalvin and has returned through Calvinistic influ-
ence also to some other churches claiming to be stanchly
Protestant.
Some of the great Protestant evangelists of the last cen-
tury harbored this terrible teaching and—inconceivable as
it may seem—used it to frighten sinners into accepting the
grace of God through Christ!
General Booth is stated once to have said, "Nothing
moves the people like the terrific. They imust have hell-fire
flashed before their faces, or they will not move."'
" uoted in The World to Come and Final Destiny, p. 222.
33 noted in Life in Christ, p. 424.
34 I id., p. 423.
35 Quoted in G. G. Coulton, Two Saints, p. 110.
Spurgeon wrote:
"Only conceive that poor wretch in the flames, who is saying, '0
for one drop of water to cool my parched tongue.' See how his tongue
hangs from between his blistered lips! How it excoriates and burns the
roof of his mouth as if it were a firebrand! . . . Suffice it for me to close
up by saying that the hell of hells will be to thee, poor sinner, the
thought that it is to be for ever."
Even the good and gentle Isaac Watts wrote such lines as:
"There is a dreadful hell
And everlasting pains;
There sinners-must with devils dwell
In darkness, fire, and chains." "
Likewise wrote Keble:
"Salted with fire, they seem to show
How spirits lost in endless woe
May undecaying live." "
Supposed Bible Authority for Doctrine

Obviously these great and good men would not have held
on to this doctrine unless they had been led to believe that
it was supported by Scriptural proof, but Satan is well able
to strain an "It is written" to suit his purpose and delude
the unwary.
"No wonder," Ellen G. White says, in Early Writings,
"Satan looks with great satisfaction upon those who profess
the name of Christ, yet closely adhere to the delusions which
he himself has originated. His work is still to devise new
delusions, and his power and art in this direction continually
increase." "
But the Word of God does not contradict itself, and every
Bible argument for the eternal torment of the wicked will
prove to be a wresting of the Scriptures when carefully in-
vestigated.
Daniel, in the Old Testament, is called upon as a sup-
porter of the everlasting torment doctrine when he says that
30 From a sermon preached in 1855.
87 Isaac Watts, Moral Songs for Children (1715).
88 Quoted in Conditional Immortality, p. 49.
89 Ellen G. White, Early Writings, p. 221.
the wicked will be subjected to "shame and everlasting con-
tempt." Dan. 12:2.
The prophet, however, does not suggest that the wicked
will consciously experience shame and contempt through all
eternity, but that they will be so regarded by the God who
banishes them forever from His presence.
Jesus spoke of "everlasting" punishment, and His re-
marks have been construed by some to imply eternal torment.
In describing the fate of the wicked, He says, "And these shall
go away into everlasting punishment." Matt. 25:46. Just a
few verses prior to this He makes known the sentence He
will pronounce upon those who reject His offer of mercy.
"Depart from me," He will say, "ye cursed, into everlasting
fire, prepared for the devil and his angels." Verse 41.
On still another occasion Jesus exhorted: "If thy hand
offend thee, cut it off: it is better for thee to enter into life
maimed, than having two hands to go into hell, into the fire
that never shall be quenched: where their worm dieth not,
and the fire is not quenched." Mark 9:43, 44.
Two or three points in connection with these statements
will quickly dispose of any suggestion that here Jesus was
teaching the eternal torment of the wicked. In the first place,
"everlasting punishment" does not mean the same as "ever-
lasting punishing," for their punishment will be utter and
irrevocable annihilation. The word used for punishment in
Matthew 25:46 is kolasis, which literally means "pruned,"
in the sense of being cut off. To be "everlastingly cut off" can
mean nothing other than everlasting deprival of life.
The second point to note is that everlasting and un-
quenchable fire is not some absolutely unique kind of fire
that tortures without destroying. No one has any experience
of or can imagine such fire, and nowhere in the Scriptures
is there any reference to such a phenomenon.
Jude uses the fate of Sodom and Gomorrah as an illustra-
tion of "the vengeance of eternal fire." Jude 7. These cities
are not burning still. The fires have gone out. But being
lighted by divine wrath they could not have been put out
until they had fully accomplished the destruction determined
by God. This is the literal meaning of the expression pur
asbeston, namely, "such a fire as cannot be extinguished be-
fore it has consumed and destroyed all." (Mark 9:43, 45.)
A similar interpretation is to be placed upon the refer-
ence to the "worm" that "dieth not" (verse 44), which
feeds upon the carcasses of the wicked. In the earthly Ge-
henna, or valley of Hinnom, beyond the south wall of Jeru-
salem, what the fires failed to destroy was consumed by the
worms that swarmed over the refuse heaps. These carcasses
were not preserved to provide a never-failing supply of food
for the worms. In like manner, the bodies of the wicked will
not be miraculously preserved—and that in a living state—
to be continually preyed upon by worms through all eternity.
The carcasses in Gehenna were consumed by the fire and the
worms, and so will be the carcasses of the wicked in the final
judgment. And when they are utterly consumed, the worms,
like the fire, will have fulfilled their purpose.
In describing the fate of those who give their loyalty to
Satan and his last-day agents, John the revelator says: "And
the smoke of their torment ascendeth up for ever and ever:
and they have no rest day nor night, who worship the beast
and his image, and whosoever receiveth the mark of his
name." Rev. 14:11.
This everlastingly ascending smoke, which is alleged to
imply the eternal torment of these great sinners, is identical
with a metaphor taken from the Old Testament that is
descriptive of the fate of Idumea. Edom is not still smoking
today. The expression, therefore, when applied to the fate
of the wicked, whether in the past or in the future, cannot
mean the everlasting smoking of indestructible sinners. It
simply suggests that as long as the destruction continues, the
smoke will testify to the continuing operation of the destroy-
ing fires. And when there is nothing left to destroy, both the
fire and the smoke will cease, though their effects will endure
"for ever and ever."
That there will be degrees of punishment before the final
destruction of the wicked is indicated by the statement that
some will be beaten with "few stripes" and some with
"many" (Luke 12:47, 48), but not one of these is out of
harmony with the multiplicity of Biblical statements cate-
gorically declaring the ultimate annihilation of the wicked.
Only One "Way Everlasting"
John the Baptist was thus stating a plain and simple truth
when he declared, "He that believeth on the Son hath ever-
lasting life: and he that believeth not the Son shall not see
life." John 3:36. (See also John 5:40; Acts 13:46; 1 John 3:15;
5:12.)
There is only one "way everlasting," and that is the way
that leads past the cross to new life in Christ, and there is
only one Guide who can direct us into that way—He who
Himself is the "resurrection, and the life."
Well, therefore, may we, with the psalmist, ask of Him:
"Lead me," 0 Lord, "in the way everlasting." Ps. 139:24.
The Increasing Timeliness of the
Threefold Message
By
F. D. NicuoL
Part I
'The Historical Setting of the

Advent Movement
Throughout our whole history the three angels' messages

have been central to our preaching. As James White declared:
"The truth and work of God in this movement, commencing with
the labors of 'William Miller, and reaching to the close of probation, is
illustrated by these three angels. . . . These angels illustrate the three
great divisions of the genuine movement. . . .
"Seventh-day Adventists hold fast the great Advent movement [of
1844], hence have use for the messages. . . . They cannot spare these
links in the golden chain of truth, that connect the past with the present
and future, and show a beautiful harmony in the great whole. . . .
"I repeat it. The three [angels'] messages symbolize the three parts
of the genuine movement."'
In order rightly to understand or evaluate the Advent
movement and its distinctive threefold message, we must
study it not only in relation to the world round about it but
also in relation to the kind of world that preceded it. Hence
this lecture opens with a sketch of the period preceding the
rise of Adventism.
Two Great Revolutions in Sixteenth Century
The dividing line between the medieval and the modern
world, religiously speaking, was the Protestant Reformation
of the sixteenth century. And the most significant feature of
1 Ellen G. White, Life Incidents (1868 ed.), pp. 306, 307.
35 545
546 O UP FIRM FOUNDATION
that, without question, was the new view as to the source of
religious authority. The Protestant Reformers said that the
OcriptureS,-snot the church, are the true source.
In those opening years of that century occurred also a
scientific revolution. Copernicus, known as the father of mod-
em astronomy, was a contemporary of Luther's. He was the
man who first began clearly to formulate the true theory of
the operation of the heavenly bodies. Up until then the earth
had been viewed as the center of the universe. Men believed
that the sun, moon, and stars moved round the earth. The
first reaction to the Copernican theory was that it made this
world, and man, seem very unimportant. Historians of science
speak of the Copernican revolution, so great was the upheaval
produced by the new scientific ideas. We shall presently see
that scientific thought, erelong, began to impinge on religious
thought, first coloring and then dominating it.,
About the opening of the seventeenth century there was
heard the voice of Galileo, one of the founders of modern
experimental science. The idea of experimentation seems to
us commonplace, but in his day it was new and revolutionary.
The method of establishing the truth of any view had for-
merly been by an examination of philosophical propositions
and by logical deductions. But Galileo proceeded on the
theory that the only way to be sure that a proposition is true
is to check it against the evidences of our five senses. This
prime canon of the modern scientific world here interests us
because it gradually came to be invoked also in the religious
realm.
The intellectual revolution was not confined to the field
of religion and science. In the first part of the seventeenth
century lived Descartes, father of modern philosophy, who
broke away from the philosophy of the Middle Ages by be-
ginning with the major premise of doubt, rather than of faith
and belief. Thus skepticism became dominant in the field of
philosophy. When we remember that throughout all the
medieval period philosophy and theology had been inter-
woven, even as they are still interwoven in Catholic thought,
INCREASING TIMELINESS OF THE MESSAGE 547
we can see how great was the revolution in the philosophical
world.
Eighteenth Century Marked by Rationalism
The next great figure that stands out in the realm of
scientific thought is Sir Isaac Newton, who died in 1727. To
him goes the credit for the detailed formulation of the laws
of celestial mechanics. For the first dine there was presented
in formal fashion not only the motions of all the heavenly
bodies but also Cif-le—laws that explain the motions. The whole
universe took on the appearance of a vast machine operating____
rhythmically, never failingly, each part moving in relation to
the other parts like the wheels and cogs of a great machine._
Naturally, that picture of the universe began immediately
to affect the thinking of men everywhere. For the skeptically-
minded, Newton's view of the universe was used to support a
godless, mechanistic theory of the universe.
The eighteenth century saw a rapid development in the
field of experimental science. One of the distinguishing marks
of that century was its disparagement of dogma and tradition_
and its exaltation of nature and human reason.
In France rationalism led men on to atheism and the
worship of reason, as dramatically illustrated in the French
Revolution.
Across the channel, in England, and still farther over, in
America, this light of false reason did not shine so dazzlingly.
In English-speaking countries men did not become atheists,
but rather deists. Deists held that God was the ex_planatio_n_
of the origin of this earth and all upon it. But they so fully
belieVed in the idea of unbreakable natural laws that they
could find no place for GOd once the world was set in motion.
So they invented the idea of a kind of/absentee landlord God.
God created the world and then withdrew into the dim
recesses of eternity to commune 1,,ritTi Himself, leaving the
world to run like a clock wound up.
In his younger years William Miller was skeptically af-
fected by deism, till, as he once confessed, he was not quite
sure whether there was a God or whether there was any plan
or purpose for the world.
The Scriptures Undermined by Rationalism

The exaltation of human reason and the glorification of
nature and natural laws, which can be understood, at least in
part, by experimentation, led on to a questioning of the need
of revelation. Certainly the God of deism would hardly be
concerned to provide a revelation. Furthermore, it is easy to
see how men who had come to exalt reason would conclude
that the validity of any alleged revelation should be measured
in terms of whether it is reasonable to believe.
Now, there is nothing more distinctive in the revelation
of the Scriptures than prophecy and miracles. Both naturally
came under heavy fire from rationalists. The attack, plausible
and militant, was simply that it is unreasonable to believe
that events can be foretold or that the miracles of Scripture
could have occurred. To eighteenth-century rationalists the
Bible account of miracles seemed suspiciously like the wonder
stories found in non-Christian religions. Therefore, why
should they believe the miracles recorded in the Bible? Keep
in mind this argument, for we shall find it to be basic in the
thinking of allegedly Christian leaders a hundred or more
years later.
The very fact that prophecy and miracles are two of the
main pillars upholding the doctrine of•the inspiration of the
Bible meant that rationalists put a low estimate on Scripture
when they did not altogether discard it.
Chief among the Bible doctrines discounted was that of
titan's hopelessly sinful state. At the same time rationalists
began to conclude that in the discoveries being made in the
scientific realm lay the hope of a better world.
The Idea of World Progress
Here we find the roots of the theory of the perfectibility
of man and the inevitable progress of the world that was
ultimately to dominate all fields of thought. At this point the
French philosopher Rousseau appears, declaring that man is
intrinsically good, yet ad in actuality, and that the paradox
is explained by the wron iuziairig_that most men receive and
the bad environment, in which most men must live. If this
be true, then it is within the power of man to give release to
the increa irig_good within him and thus produce for himself
a kind of ecular salvation, by proper education and proper
environment.
Rousseau's thinking tuned in with the basic premises of
eighteenth-century thought, namely, that advancement is to
be found in eploring_nature and in educating the mind.
While all this was taking place in the world of secular
thought, an idea began to be promoted in the Protestant
religious world that was finally to color all religious thought
in the century following. A theologian named Daniel Whitby,
early in the eighteenth century, set forth the idea that the
world was to bs copyusqd before the end of time, that there
would be a thousand_ fears of increasing holiness before
the Advent. It was not long before his idea of world conver-
sion and a millennium of righteousness preceding the Advent
was widely accepted.
Whitby's doctrine was in many respects the spiritual coun-
terpart of the secular idea of the perfectibility of man and
the inevitable progress of the world. His doctrine also marked
a,....sharp departure from the Protestant principle
_ of theqiteral
interpre_taikon_af _the Bible, and thus prepared the way for
further loose handling of the Scripture.
Reaction Against Domination of Reason
Against the skeptical use of reason in the secular realm,
and the almost equally barren scholasticism in the great state
churches, a reaction set in. In die religious world the reaction
revealed itself in the yieltstic movement.
In the philosophical world there arose a school of thought
that had as its objective to overthrow the supremacy of
reason, which claimed that nothing can be certainly known
but what can be observed and objectively checked by the five
senses. Of this philosophical challenge to reason one writer
has observed:
"There now confronts us the great new outburst of philosophical
Idealism, in one of its most striking forms, which marked the passage
from one century to another [the eighteenth to the nineteenth], and in
the light of which alone the theological history of our period becomes
intelligible. The famous names are four: Kant, Fichte, Schelling,
Hegel."
This challenge to the evil dominance of skeptical reason
was, at least in part, an attempt to defend religion. Indeed,
some of these philosophers were theologians. But the cure for
rationalism that was offered proved to be almost as bad as the
disease itself, for it popularized an idea that had hitherto been
anathema inall religious circles, the pantheistic idea of God.
The rationalists had driven God out into the far reaches of
eternity, when they did not abolish Him. The philosophers
sought to bring Him near again. But in seeking to bring Him
near they went to the other extreme and made Him a part of
all nature, of mountain, tree, valley, and river.
True, the word pantheism is not used by these philoso-
phers, or by the theologians who gradually came to accept
this conception of God. Instead, they speak of an "immanent
God." One writer has well described the doctrine of an im-
manent God as simply "higher Pantheism," which means that
the personal God, of the Bible has been vaporized into the
moving spirit and essence of all creation.
The same writer who speaks of this "higher Pantheism,"
thus concludes his examination of the philosophy of Im-
manuel Kant and the other idealistic philosophers who
followed him:
"We shall have to ask whether within this great, or at least im-
_posing, framework of ideas room can be found for tha(persomtl being -
of God :and man which holds a central place throughout the whole
range of Biblical thought, and without which the Christian religion
can neither be nor be conceived."'
This philosophical school could not fail to affect theo-
logical thinking, because theology and philosophy had teadi-
2 II. R. Mackinto,h, Types of Modern Theology, p. 19 . 3 Ibid., p. 30.
tionally been closely related, and, as already stated, some of
these philosophers were actually theologians. Furthermore,
the leaders in this school of philosophy were Germans, and
Germany was already a recognized center of theological
thought. That land was increasingly to take the leadership
in the field of Protestant theology as the nineteenth century
opened.
The Theologian Schleiermacher
We cannot close the discussion of the forces operating to
change the religious thinking of men in the eighteenth cen-
tury without mentioning one more name, that of the German
theologian Schleiermacher. Of him one writer well remarks:
"His work at the close of the eighteenth century opened a new
era not only in theology as a whole but still more definitely in the
scientific interpretation of _religion." 4
He was concerned to protect religion from rationalism,
but he fell into the same pit as the idealistic philosophers, if
indeed he was not drawn into the pit by reading them. "The
struggle between Pantheism and inherited Christian belief
lasted all through his life."' "We are left more than half in
doubt whether by 'God' he means a being of specific charac-
ter." The writer from whom we have just quoted tells how
Schleiermacher's "pantheistic prepossessions" led him to blur
the Bible doctrine of creation:
"The imrnanentist assuraations, which direct his mind . . . made
it hard for him to find even a modicum of value in such ideas as
'creation out of nothing,', or the absolute freedom of God in calling
the universe Tito being. The reason of course is that the doctrine of
Creation, understood as the Bible understands it, stresses that very
difference and distance between God and man which it is the aim of
mystical or speculative pantheism to abolish."'
So influential was the thinking of Schleiermacher that
we find him definitely affecting religious thought here in
America, a century later, as we shall discover in due time.
4 Ibid., p. 31.
5 Ibid., p. 51.
6 Ibid., p. 59.
7 Ibid., p. 81.
Let us summarize now the forces operating as we move
from the eighteenth to the nineteenth century:
Forces Operating at Opening of Nineteenth Century
Scientific investigation and discovery were gradually
creating an impression among intellectuals, and to some
degree among the public at large, that science holds the key
to the future and has the formula for determining what is
truth.
The idea of man's inherent or potential worth and respect-
ability, coupled with the philosophical idea of world progress,
was slowly taking hold on the minds of men.
A critical examination of all ancient historical records,
known popularly as higher criticism when applied to the
Bible record, had gotten under way, though such criticism
had as yet scarcely been employed on the Scriptures.
In religious and philosophical circles an immanent, mysti-
cal view of God and thus of the whole supernatural world,
was beginning to infect Christendom.
However, none of these views had, by the 1840's, changed
in any material way the view of God and of Christian theology
that Protestantism in general had carried down from Refor-
mation times. True, Christendom had accepted by then the
post-Reformation idea of world conversion, with its millen-
nium of earthly holiness preceding the Advent. Undoubtedly,
also, the churches had unconsciously become tinctured with
the mystical view of God and the supernatural that was held
by philosophers and others. But, it should be repeated, there
is general agreement among church historians that up to
about the middle of the nineteenth centry, Protestant theology
was essentially unchanged. This was for two reasons:
First, it takes time for the leaven of new ideas to change
the shape and character of something so large as Protestant-
ism. Second, Darwin's theory of evolution, which seemed to
validate, coordinate, and give added meaning to many of the
new ideas in science and philosophy, had not yet been pro-
claimed.
The Millerite Movement
At this spiritually and intellectually significant moment in
history, the Advent movement began under the preaching of
William Miller. To a consideration of that we now turn. To
avoid confusion, we shall call those first few years of the
Advent movement Millerism, to distinguish it from the
Seventh-day Adventist movement, which emerged as a distinct
entity after 1844.
The Millerite movement, though it began with the preach-
ing of Miller in 1831, did not become a well-defined move-
ment until 1840. It was then that a number of other ministers
joined with Miller to carry on a concerted work. From then
until October 22, 1844, the movement grew steadily in
strength, until its message was heard throughout all America
and in lands afar.
The theological opponents of Millerism were willing to
agree that certain great Bible prophecies had just been ful-
filled or were about to be fulfilled, and that a momentous
turn in world affairs was due. But they were not willing to
grant that the event impending was the literal, personal
coming of Christ in fiery judgment, for they believed in world
conversion. The secular world had increasingly come to be-
lieve in the perfectibility of man and the general progress of
the world, and hence were also unwilling to give ear to
Millerite preaching. Furthermore, the doctrine of the per-
sonal, literal coming of Christ- — ran counter to the mystical.
pantheistic idea of God, which had already gained a definite
foothold in intellectual circles, though it is not clear to what
extent it affected the thinking of the clergy in the 1840's.
Hence it is not difficult to see why Millerite preaching met
such general opposition.
First and Second Angels' Messages Preached
The Millerites never ceased to stress the fact that they
were not preaching a new, strange doctrine, that instead they
were teviving_the hope and teaching of the apostles and, in
turn, of the sixteenth-century Reformers, They also declared
r ri4 OUR FIRM FOUNDATION
that they were fulfilling Revelation 14:6, 7. Here are the
words of one of their most prominent spokesmen:
"We look upon the proclamation which has been made, as being
the cry of the angel who proclaimed, 'the hour of his judgment is come.'
(Revelation xiv. 6, 7.) It is a sound which is to reach all nations; it is
the proclamation of 'the everlasting gospel,' or 'this gospel of the
kingdom.' In one shape or other, this cry has gone abroad through the
earth wherever human beings are found, and we have had opportunity
to hear of the fact." 8 (Italics supplied.)
When the churches quite uniformly made light of their
preaching, even to ridiculing the idea of the literal, personal
coming of Christ, the Millerites then cried out, "Babylon is
fallen." They generally set this forth in terms of the language
of Revelation 18, and thus they were able not only to make
an announcement but to issue a command, "Come out of
her, my people." But though they made the proclamation,
primarily in terms of Revelation 18, they called attention to
the fact that the same message in essence is found in Revela-
tion 14:8, and that it is a message that follows right upon the
message of Revelation 14:6, 7. In other words, they believed
they were proclaiming what we describe as the first and second
angels' messages.
In their denunciation of the churches as Babylon, they
made central in the indictment the fact that the churches took
(' a spiritual iiing view of the Scripture, and thus vaporized the
great truth of theillteral coming of Christ.
In the Millerites' controversy with the churches regarding
spiritualizing we find in embryo the whole Adventist contro-
versy with the churches over their spiritualizing away of the
most literal passages of Scripture.
After October 22, 1844, the Millerite movement proper
dissolved before any serious question was raised as to the
third message of Revelation 14.
The Rise of Seventh-day Adventism
Amid the divergent and perplexed Millerite groups in
early 1845 were found a few who were fully persuaded that
8 Josiah Litch in Advent Shield, No. 1 (1844), pp. 86, 87.
there was& mistake in the basic interpretation of prophec_y,_____
that 1844 'was the great year, and that if they wouldbut hold
fast their faith and pray the Lord for light, they would soon
see where the particular mistake lay and could go on from
there, building on the foundations already laid. That little
group, small and ill-defined, was the nucleus of the Seventh-
day Adventist movement.
How this little group were corrected in their understand-
ing of the meaning_pf the sanctuary is too well known to
Adventists to need discussion here. 'Well known also is the
story of how the truth of the seventh-day Sabbath was brought
to a company of Advent believers in Washington, New
Hampshire, by a Seventh Day Baptist, Rachel Preston. But
what seems not to be so well known is how that Sabbath truth
became anchored. to the message of the third angel, and in
turn, became central to the prophetic preaching of Seventh-
day Adventists.
Briefly the history is this: In 1846 Joseph Bates, one of
the original little group who constitute our spiritual fathers,
wrote a tract in behalf of the seventh-day Sabbath. In that
tract he uses the simple, elementary argument in behalf of
the Sabbath; namely, that it was made al creation, and re-
affirmed at Sinai by being included in the Ten Command-
ments, which are the moral code for all men in all ages. In
that same tract he makes a brief reference_ to the little horn
of Daniel 7 that would think, to _change times and laws
especially the law of the Sabbath. He asks ihe SecondAdent
believers, the group for whom the pamphlet was prepared,
why they should doubt this part of Daniel's prophecy, inas-
much as they had such great confidence in all of Daniel's
visions.
In the second edition of his tract, published in January,
1847, Bates expands the _prophetic argument for the Sabbath
by tying the statement of Daniel to the statement of John
in Revelation 14:9-11. In doing this he accomplished two
thing's: provided a new argument for the Sabbath and a new
argument against Sunday.
He really did much more than this, as he and his Sabbath-
keeping associates quickly realized. He gave an interpretation
to the words of John in Revelation 14:9-11 which enabled the
Sabbathkeeping remnant of Millerism to go forth to other
Advent believers with a plea that ran something like this:
All of us during the Millerite movement believed that God
raised us up to preach the message of the angel of Revelation
14:6, 7. All of us believe that God called us on further to
preach the message of Revelation _14:8. But why should we
stop short with these two messages when the Bible reveals
clearly that a third one is to follow? Is not this third one
patently present truth for these days immediately following
1844, and ought we not to believe it and in turn proclaim it?
Thus Joseph Bates and his associates pleaded with Sunday-
keeping Adventists. In general their reply was that they were
no longer sure of the first or second angels' messages, and
therefore how could they hope to be certain of the third?
It was this growing attitude of disbelief on the part of
other Adventists that led James White to affirm, "We claim
to stand on the original Advent faith." ° Accordingly, our
pioneers declared that other Adventist people, because of
their wavering on the first and second messages, if not their
renouncing of them, had "left the original faith." (In the
Advent Review those four quoted words are in large capital
letters.)
It is evident, then, that from the very outset this Seventh-
day Adventist movement has considered as basic and central
to its beliefs and to its preaching the threefold message of the
angels of Revelation 14:6-11.
Restricted View at Outset Regarding Threefold Message
To keep the historical record clear, it should be remarked
in passing that at the first our spiritual forebears viewed the
first and second messages as having been given, in the sense
that they had been completely fulfilled, and thus were no
° Review and Herald, April 18, 1854, p. 101.
ro /bid., August 1850, No. 1, p. 1.
longer to be part of Adventist preaching. This viewpoint is
understandable when we remember what they believed on
three important facts.
1. They believed that the investigative phase of the judg-
ment, which precedes Christ's coming in executive judgment,
would be exceedingly brief. Thus the "hour of his judgment"
might be considered as primarily describing Christ's coming
in glory. This message men had had ample opportunity to
hear and act upon. Had it not been preached over the length
and breadth of America and in lands beyond?
2. The second angel's message was viewed as describing a
fully accomplished fact, that Babylon had fallen, and at a
certain point in history, 1844.
3. The world at large had sinned away its day of grace
—the door was shut.
Hence our spiritual forebears believed that they should
focus on the third message, and consistently they believed at
the very beginning that they should proclaim this message to
fellow Adventists, who were not under the indictment of the
second angel, and who were already fully acquainted with the
import of the first angel's message.
The True Measure of Threefold Message
But the value and importance of the threefold message
is not to be measured by the early dimness of understanding
on the part of our fathers, but by a study of the messages
themselves, and then, in turn, by a comparing of the prophetic
declirations of these messages with unfolding events. Let us
not forget that we believe that the three angels' messages are
_prophetic declarations regarding last-day events. Hence, the
passing years should provide increasing proof or disproof of
the claim, a claim that Adventists have consistently made, that
these messages are the ones most needed by the world in the
last days. In other words, the claim of the Advent movement
that it was raised up by God to preach a unique and most
,timely_message_ for the last hours of earth's history must find
its validation in the events of history that were to take place
from the day of our first preaching in the 1840's until the
last hour of earth's history.
Now, ,God is never taken by surprise. He does not wait to
set in motion a movement or a message long after the time it
is needed:, rather He sets it in motion to anticipate a need.
Thus the unfolding events of history, as they fit into the
prophetic message of God, provide for it a convincing valida-
tion, for they reveal the divine forethought of Him who gave
the message. Have the changing events from 1844 to our day
provided support for our prophetic forecasts built on Revela-
tion 14, and our declaration that our message, therefore, is
more timely_ and true today than it ever could have been
before? That is squarely the question before us, and that is
why I have entitled my studies "The Increasing Timeliness
of the Threefold Message."
Doctrines and Prophecies Set Forth in Threefold Message

However, before I present a survey of the years from 1844
to the present, let me list briefly the doctrines and prophetic
forecasts that are either explicit or implicit in the threefold
message:
1. A message is to be proclaimed in the last days of earth's
history, which message is pot 4„new gospel, not knew formula
for salvation, but "the everlasting gospel." Evidently it will
be necessary to stress most specifically this everlasting gospel,
in order to meet some issue that is to develop in the last days
of earth's history.
2. There is a call to men to worship, not a pantheistic
God, nor an evolutionistic God, nor a mystical God, but the
cgreator God. Men are to "fear God, ... and worship him that
<,InadgTieaven and earth." Evidently there is need in the last
days to stress a great, elemental truth concerning the nature,
the character, and the authority of God.
3. A message is to go forth announcing a climax to earth's
history, and that without delay. But the climax is to be in
judgment, swift and decisive, not in imperceptible transition
to holiness by world_conversion. We may rightly here fuse
together the investigative and executive judgments in con:
sidering the ultimate import of this judgment message. In
other words, there is to be great need of preaching a particular
truth concerning the character of events that lie at the end of
the way, that men may know definitely what is ahead. There
is need to present what theologians would describe as a
sharply etched eschatology, a doctrine of last things, a doc-
trine of the judgment and the Advent.
4. This message that the hour of God's judgment has
come, has implicit in it the message that Christ is coming the
second time, personally, literally, and soon.; It was only when
men began to accept the doctrine of world conversion and
an earthly millennium that they allowed the doctrine of the
literal coming of Christ to fade from their minds. The Scrip-
tures have ever tied together the fact of the final judgment of,
God with the personal coming of Christ. It is no unwarranted
extension of the text to say that the judgment-hour message
is also a message of the literal coming of Christ the second
time.
5. But this judgment message that focuses our minds on
the climax of earth's history also turns our eyes directly to the
(§212
-----
ctuary in heaven above,, to behold the manner in which
Christ's atoning work for sin is carried on. Evidently there
is to be great and increasing need in the last days of earth's
history to bring men to a clear realization of the reality of
sin and how we can be cleansed from it. The message has a
time element; it begins in 1844.
6. There is implied in this threefold message a call to
keep God's holy law, for the call to "fear God," in view of
the judgment, may properly be restated in terms of Ecclesi-
astes 12:13, 14: "Let us hear the conclusion of the whole
matter: Fear God, and keep his commandments: for this is the
whole duty of man. For God shall bring every work into .judo
ment, with every secret thing, whether it be—good, or whether
it be evil." Here is a message of explicit obedience to a
clearly defined moral standard.
This reasonable conclusion,that a call to keep God's holy
law is implicit in the threefold message, is strengthened by the
description of the saints of God that is presented immediately
following the announcement of the threefold message: "Here
is the patience of the saints: here are they that keep the com-
mandments of God, and the faith of Jesus." Rev. 14:12.
The Message of the Second Angel
7. A message is to be sounded that the great religious
bodies have fallen spiritually, fallen away from the high spirit-
ual level on which they should walk, fallen away from great
cardinal truths that should distinguish the followers of Christ.
It is beyond the purview of this lecture to present the evi-
dence that Babylon describes the fallen churches. That point
I may rightly take for granted in addressing an Adventist
audience.
That this fall of Babylon(is _progressive may be implied
from the fact that the message is repeated in Revelation 18,
but with heightened emphasis and new details. Though the
first and the third angel of Revelation 14 are said to cry out
with a "loud voice," the second angel is not thus described.
I would not stress this point, though it is an interesting fact
that our pioneers did. And, by contrast, they also stressed the
fact that the angel of Revelation 18 has "great power," the
earth is "lightened with his glory," and "he criedmightily
with a strong voice." Though Babylon is fallen it contains
many of God's people. The task of those who proclaim the
second message is the task of calling men out. Evidently con-
ditions in the religious world are to develop so that there will
need to resound in the days ahead a new and a stronger cry
than ever has been made before: "Babylon is fallen," "come
out of her, my people."
The Message of the Third Angel
8. There is explicit a warning against Sunday worship.
Again I may add, parenthetically, that it is beyond the range
of these lectures to show that the mark of the beast is Sunday
worship. That I may rightly take for granted in addressing
a conference of Adventist ministers.
9. There is implicit in the threefold message a call to keep
,_God's holy Sabbath, and this is evident for two reasons: (1)
We have already discovered that there is implicit the call to
keep God's holy law, which includes the Sabbath; and, (2) if
we are to warn men against keeping the wrong Sabbath day,
it is evident that our message is not complete until we have
presented the message of the true Sabbath day.
10. The threefold message presents five prophecies:
a. That Rome and the United States will be dominant.
Let us not forget that in any discussion of the threefold
message we must think of it in relation to the thirteenth
chapter of Revelation, for the beast, and the image of the
beast, mentioned in Revelation 14:9, find their explanation
in the thirteenth chapter. Indeed it is in the sixteehth verse
of that chapter that we first find the reference to the mark
of the beast. Therefore, viewing the third angel's message in
the setting of the thirteenth chapter, we are correct in declar-
ing that that third message contains a prophecy that in the
last days Rome and the United States will be dominant in
world affairs.
b. That Protestantism will be dominant in the affairs of
the United States.
c. That Protestantism will be, in some degree at least,
unified. Obviously, if Protestantism is to acquire a dominant
position in the affairs of the nation, it must present a much
more unified front than was true in 1844. At that time the
distinguishing mark of Protestantism in the United States,
as elsewhere, was its divisive, warring quality.
d. That there is to be a close working together of Rome
and the United States. How could the second beast of Revela-
tion 13 call on men to make an image to the first beast, which
received and recovered from a deadly wound, unless there
was some unique understanding between them? And it is of
the beast and its image that the third angel speaks.
e. That in the last days the seventh-day Sabbath will
36
have a key significance as a sign of allegiance to God. The
context clearly implies this.
I do not believe that I have passed the bounds of reason-
able deduction from the words of Scripture in what I have
here set forth as the doctrines and prophetic declarations,
either explicit or implicit in the threefold message. In fact,
I believe I am but restating the long-established Adventist
position and interpretation of these messages.
Our pioneers very shortly came to see that the threefold
message contains the propositions here enumerated, which
means that they quickly came to realize that their first dim
conception of the first and second angels' messages as being in
the past, was in error, and that instead, the first angel is fol-
lowed by the second and then by the third, not in the sense
of separate, completed messages, but rather in the sense of
an enlarging message increasing in volume and becoming
threefold in character. Thus they quickly saw that all three
messages have meaning and timeliness to the end of earth's
history. Very particularly, they came erelong to believe that
the fall of Babylon is progressive, which meant placing in the
future the day of its complete fall or total apostasy.
Threefold Message Often Preached in Too Narrow Setting
That this has been our belief from very early times is
evident from our literature. However, an examination of
that literature through the long years up until now will
reveal, I believe, essentially this concerning our preaching
of the three messages:
1. We have generally presented the first angel's message
in a rather tightly restricted form, that is, simply in support
of the doctrine of the investigative judgment, which was to
begin at the end of the 2300-day period.
2. We have presented the second angel's message largely
in terms of the fall of the churches in 1844, and in terms of
certain proofs of spiritual apathy immediately subsequent to
that. And I might add that these proofs of spiritual apathy
in the years subsequent to 1844 have too often been of a
vague and general character; in other words, a kind of general
indictment of the churches as lacking spiritual vitality and
vigor. In fact our literature, particularly in recent decades,
seems to contain relatively little on the second angel's message
compared with the first and the third. An examination of
the subject titles of many evangelists for a number of years
has impressed on me the same conclusion.
3. Through the years we have unquestionably presented
the third angel's message militantly and directly. However,
most of us have presented it almost exclusively in terms simply
of keeping the "seventh day" as God's law commands rather
than keeping the first day as the Papacy commands.
Now all this is good as far as it has gone, but if these three
messages are prophetic forecasts for the last days, and if Ad-
ventist preaching—with Revelation 14:6-11 as central—is
to become increasingly timely, then the passing years should
have caused us to give increasing force and breadth and
definiteness to our preaching of these three angels' messages.
I cannot escape the conviction that we have not been setting
forth the threefold message with the increasing fullness that
the changing events of the years warrant.
What those changing events have been, and how they are
related to the threefold message, I shall now seek to set forth.
Part II
Progressive Steps in Apostasy
It is not hard to understand why historians are in agreement

that mid-nineteenth century marks a great dividing point in
the history of religious thought. In 1859 Charles Darwin
published his book, Origin of Species. This proved to be the
most important book of the nineteenth century, for it affected
every field of thought—biological, social, political, economic,
and last but not least, religious.
Until Darwin's day, the idea of evolution had been held
largely as a philosophical speculation, a deduction from
highly debatable data. And speculative arguments in the field
of philosophy are never too convincing. The uniqueness of
Darwin's contribution in 1859 was that he seemed to lift the
discussion out of the foggy area of philosophy into the clear
sunlight of the science laboratory. Apparently here was the
demonstration, scientific and undebatable, that there really
is a law of progress, that man and all things on the earth are
truly evolving. Almost the closing line of Darwin's Origin
of Species reads as follows:
"Thus, from the war of nature, from famine and death, the most
exalted object which we are capable of conceiving, namely, the produc-
tion of the higher animals, directly follows. There is grandeur in this
view of life with its several powers, having been originally breathed by
the Creator into a few forms or into one: and that, while this planet has
gone circling on according to the fixed law of gravity, from so simple a
564
beginning endless forms most beautiful and most wonderful have been,
and are being evolved." "
Twelve years later he published The Descent of Man
(1874), whose concluding paragraph reads in part thus:
"Man may be excused for feeling some pride at having risen, though
not through his own exertions, to the very summit of the organic scale;
and the fact of his having thus risen, instead of having been aborigi-
nally placed there, may give him hope for a still higher destiny in the
distant future." 12
The rest of the paragraph extols the greatness of man
and the various exalted powers he possesses. Then, by contrast,
he declares in the closing line that, despite all these exalted
powers, "man still bears in his bodily frame the indelible
stamp of his lowly origin.'
Here was the climax to which men were brought as they
read these two breath-taking volumes by Charles Darwin.
Man stood forth as the masterpiece, the end product, of the
long, long line of evolution. Man is of lowly origin, but
nevertheless he has made vast strides forward and may "hope
for a still higher destiny in the distant future." Why should
the natural heart of man rebel against a theory like that? It
was easy to accept.
Men took great comfort and delight in both the opening
and the closing view of man presented in Darwin's picture
of an evolving world. They could excuse any of their present
shortcomings because of their lowly ancestry, and they could
hope for endless progress in the future.
At first the clergy were vigorous in declaring that the
theory would lead to atheism. However, science had already
come to be viewed, even by ministers, as the source of vast
knowledge and as holding the key to the discovery of still
greater truths. It was already popular to ask whether or not
a certain view was in harmony with science. It was not long
before that question began to be asked concerning matters
in the religious world.
11 Charles Darwin, Origin of Species, pp. 473, 474.
12 Darwin, The Descent of Man, p. 707.
13 Ibid., p.
708.
Thus it came about that one after another of the clergy,
desirous to be in harmony with the most advanced thought
in the scientific world, and fearful lest religion might not
look intellectually respectable, began to seek for some way
to harmonize Moses with Darwin. Because of all their past
training, they could not think of giving up the Scriptures, but
they wished to square their thinking with scientific findings.
But this harmonizing attempt did not last long.
Darwin and Christian Doctrines

Darwin's theory touches not simply the doctrine of crea-
tion; it affects every major teaching of Scripture. The man
who accepts Darwin can find no place for the classic Christian
belief in a transcendent God. If all the universe is constantly
evolving from the simple to the more complex, then God,
if there be a God, is Himself a part of the evolving process.
Though Darwin did not sense this at first, those who followed
him quickly did.
Logically, the man who accepts Darwin believes in an
immanent God, if he believes in God at all. But we have
already noted that the idea of an immanent God, one who is
everywhere present in nature, is really nothing more than
pantheism, "higher pantheism," if you wish to borrow the
kindly phrase of one writer, but pantheism nonetheless.
Joseph Le Conte, one of the most prominent early reli-
gious apologists for evolution, wrote a book to prove that
evolution does not undermine Christian beliefs. But after
describing the scientific premises on which evolutionistic
thinking rests, he confesses, "I freely admit that, following
up this scientific line of thought alone, we are carried strongly
in the direction of pantheism." "
In this same connection he admits that "following up
this scientific line of thought alone" "leads to humanity-
worship or rather to self-worship."" True, he does not accept
the charge and seeks ardently to prove that we may still wor-
Joseph Le Conte, Evolution and Religious honOit. p. 338.
,• Ibid.
ship God in truth and sincerity, even as our fathers did. But
what kind of God is it that we may be permitted to worship
and still hold to the evolution theory? His answer is clear
and direct, "A God immanent, a God resident in Nature.""
(Italics supplied.)
He attempts to equate this immanent God with the God
of the Scriptures. Later apologists for evolution, more clear-
headed or more frank, or perhaps both, have been free to
confess that an immanent God, a God resident in nature, is
not the God of the Bible.
We need tarry only a moment to discuss the effect of
Darwin on the doctrine of prayer. Prayer owes its meaning
and force to the idea that we can commune with God as
friend with friend, but how can one commune with a God
resident in nature, a God who is everywhere in general but
nowhere in particular?
Historical Framework of Bible Destroyed

And what happens to the doctrine of the inspiration of the
Bible? We have noted that when Darwin's theory first ap-
peared, attempts were made to harmonize the Genesis record
with evolution. But when such harmonizing attempts failed,
those who accepted evolution had to conclude that the Genesis
story was myth, and if it was myth, what of the other Bible
stories? Thus at one stroke the historical framework of the
Bible was destroyed.
Miracles have always been considered a unique feature of
the Bible, one of the evidences of God's direct interposition
in the affairs of men, one of the proofs Christ offered in behalf
of His Messiahship. Indeed the very idea of a transcendent
God implies also the idea of miracles, acts not a part of the
ordinary course of nature. Without miracles there can be no
creation, according to the Bible definition of creation, no
providential guidance of men such as the eleventh chapter of
Hebrews portrays, no virgin birth, no resurrection, no ascen-
Ibid., p. 300.
sion, no glorious Second Advent. But the very idea of the
reign of natural law, without which the evolution theory has
no meaning, precludes the miraculous. At one stroke all the
miracles of the Bible must be spiritualized away or else
declared to be simply myths.
But discarding miracles makes necessary also discarding
the great Bible doctrine of the deity of Christ. The Bible
presents Christ's whole life as a series of miraculous incidents,
and sometimes with these incidents presented as proofs of
His divinity. Indeed, if God was manifest in the flesh, we
should naturally expect to be confronted with miracles as
we examine the record of our Saviour's life on earth. Further-
more, if God be viewed as immanent, resident in all nature,
then the doctrine of the pre-existence of Christ, which is an
indispensable part of the doctrine of the deity of Christ,
becomes meaningless.
And what of Darwin and the doctrine of sin? Sin is central
to the tragedy set forth in Scripture and is the explanation
for the plan of salvation, which is the drama of Scripture.
But for the evolutionist the word sin describes simply those
gross qualities in man that are a holdover from his animal
ancestors.
Plan of Salvation Becomes Meaningless
Because Darwin's theory could find no place for the Bible
conception of sin, it could find no place for the Bible plan
of salvation. If there was no fall in Eden, there is no need of a
divine plan to lift men up again. If sin is not really a moral
defect, but only a holdover from animal ancestors, there is
no need of atonement for sin on Calvary. Why require an
atonement for that which is of our essential nature, through
an evolutionary process that is God's method of creation?
Indeed, why require the death of the Son of God to make
possible our escape from the clutches of sin, if a few more
evolutionistic ages, plus an elevating environment and better
education, will eliminate the defects in man that had formerly
been known as sin?
The Bible makes plain that not only is the death of Christ
necessary to our salvation but also His resurrection. But the
theory of atonement that is necessitated by evolution makes
the resurrection superfluous. If Christ's death has significance
and efficacy simply as a good example, which is the modernist
teaching, then the resurrection adds nothing to the power of
the example. Thus the man who has accepted the evolution-
istic conception of the atonement is prepared in advance to
discount the importance or even the need of the resurrection.
This, in turn, prepares him to accept the claim that there
could not literally have been a resurrection, for that would
be contrary to the operation of natural law.
What of the Darwinian theory and the doctrine of the
literal, personal Second Advent of Christ, which is central
to Adventist preaching? The answer is that the doctrine of
the Second Advent is ruled out, and for two reasons. First,
because it would be an event out of the natural order, a
miracle, and miracles are contrary to the uniform operation
of the laws of nature. Second, because it runs counter to the
evolutionistic belief that man is progressing steadily toward
perfection, and that all the universe is controlled by the law
of progress.
Hence the Darwinian theory could not do other than
make meaningless in Christian creeds any reference to escha-
tology, which is the doctrine of last things, the doctrine which
seeks to present the Biblical picture of the final events of
earth's history. Evolution thinks always and only in terms
of endless ages of never-ceasing change and progress. There
cannot, therefore, be a climax to history; there can only be
a future to it, a future which presumably will mean constant
betterment for man and the world in which he lives.
Churchmen in general were already conditioned to view
not unkindly this conception of gradual improvement over
a long future period, for they had largely accepted Whitby's
doctrine of world conversion, and of constant moral and
spiritual improvement in the world for a thousand years pre-
ceding Christ's coming.
Moral Standards No Longer Absolute
What happens to the Bible doctrine of an absolute, objec-
tive moral code when the evolution theory is accepted? Chris-
tianity has ever been distinguished by its declarations that
there is a real and an eternal difference between right and
wrong, and that God gave to men eternally binding moral
standards. Christ told the Jews that Moses permitted them a
bill of divorcement because of the hardness of their hearts,
but added immediately that this was a departure from the
ideal that existed at the creation of the world. Thus the
original Edenic world was to be viewed as an exhibit of right
moral standards in action, because that Edenic world was the
perfect expression of the mind and will of a holy God. But
the evolution theory makes meaningless Christ's reference to
a perfect creation of God in Eden.
At the outset there were many theologians who were ready
to accept the evolution theory in a general way, in order to
be intellectually up to date, but who failed to see the ultimate
destination to which the logic of evolution led. Indeed they
were shocked and scandalized by the conclusions drawn from
the theory by such men as the atheist German scholar Haeckel,
and the agnostic English scientist Huxley, who called himself
"Darwin's bulldog." Such men, either more clear-headed or
less inhibited than the early ministerial disciples of Darwin,
were quick to point out the ultimate logic of the Darwinian
theory. That they were correct in their conclusion that Dar-
win's theory, with all its associated skeptical premises, under-
mined the whole structure of orthodox doctrine, the future
was soon to reveal.
Higher Criticism Undermines Bible
Let us look now at another factor operating strongly in
the last half of the nineteenth century that was vitally affecting
religious thought. For some time there had been developing
a new historical method of examining ancient records. Many
of these records were open to suspicion. Either they had been
doctored through the centuries, or else the original writers
had written their account of a great war, or of the rise or fall
of an empire, from a prejudiced viewpoint. Greek historians,
for example, might be presumed to have written ancient
history from a Greek viewpoint, to the glory of Greece and
the minimizing of the glory of all other peoples. Thus with
the historians of other lands of the long ago.
It was not long before this historical method, with its
coolly skeptical examination of ancient chronicles, began to
be employed on the Bible. Here was a Book that professed
to give the history of many nations over a long period of time.
Why might not its record of the past also be subject to sus-
picion? The question seemed to permit of only one answer,
in view of the fact that the inquiring scholars discounted
heavily, if not altogether, the teaching that the Scriptures are
inspired. By mid-nineteenth century this historical method
had begun to be employed on the historical parts of the Bible.
Then came Darwin with his evolution theory, which
seemed to provide scientific proof that the opening chapters
of the Bible were only a myth. Here was the very confirma-
tion needed for the premise that the Bible record of ancient
history should be viewed with the same suspicious eye as all
other ancient records were viewed. This approach to the
Scriptures, which we today entitle higher criticism, gained
rapid acceptance in theological circles. This, I repeat, was
due not simply to the plausibility of the premises of the
historical method itself but also to the fact that the rising
tide of evolution washed away the historical foundations of
Scripture.
The higher critics proceeded on the theory that Bible
history, like all other history, represents not only the preju-
diced viewpoint of the national historian but also the slow
growth of the ideas of a people. Various books of the Bible,
like the writings of Moses, which professed to have been
written at a time when the higher critics declared that the
Jewish nation and the world at large had not yet evolved
upward to the level of ideas and principles set forth in the
writings, were redated and attributed to later authors. Con-
sequently the Bible, particularly the Old Testament, became
a patchwork of documents, most, if not all of them, dated
very much later than the Scriptural record would indicate.
It is immediately evident that certain effects, destructive
to Christian theology, flowed from the conclusions of the
higher critics. The classic conception of the inspiration of
Scripture simply disintegrated.
One of the most distinguishing features of Christianity is
that it is a historical religion. In the Scriptures the revelation
of God's will to man is not in the form of abstract moralizings
or idealistic proverbs. Instead, it is set in the framework of
historical incidents. The recital of the eleventh chapter of
Hebrews is a good illustration of this. This chapter becomes
meaningless if the higher critical view is accepted. We cannot
be sure that righteous Abel, Abraham, Isaac, and Jacob, or
any of the others of the ancient worthies ever lived. Rather,
we can be sure that they did not live, but were, instead,
glorious myths of the Jewish race.
Now the historical part of the Bible is entwined with the
prophetic part. Christ came in the fullness of time, and in
harmony with certain predictions, predictions that had been
made by certain men of God, as the earlier hooks of the Bible
recorded. But if we cannot be sure when those earlier records
were written, how can history testify to the truth of prophecy?
For example, what becomes of the testimony of Daniel's
seventy weeks if Daniel was written long after 457 B.c.?
The Science of Comparative Religions
Closely related, in some respects at least, to higher criti-
cism, is the science of comparative religions, which rapidly
developed in the latter part of the nineteenth century, and
ultimately was included in the curriculum of almost all
theological seminaries. This science of comparative religions
grew out of the theory that Christianity, to a greater or less
degree, held many beliefs and viewpoints in common with
other religions. This theory, although its first proponents
might not have realized it, was really an adaptation to religion
of the evolution theory that our world and all things upon it
are the result of a slow evolution, an evolution that reflects
the interlocking action of all the forces operating in the world.
Furthermore, on the higher critical theory that the Bible
is a slow accretion of myths and moralizings recorded in a
medley of documents, there was no reason to confine the
study of Christianity to the pattern set in Scripture. That
Scriptural pattern, of course, requires us to believe that
Christianity is unique and stands wholly apart from all other
religions, for the Saviour it presents is divine, and thus its
plan of salvation for man and the world is both divine and
unique.
As theologians looked at the Scriptures through the spec-
tacles of their evolution and higher critical theories, they
began to see Christianity as simply one of a host of religions
that sought to formulate an answer to the problem of man
and the universe. Any similarities between its teachings and
those of other religions were explained as borrowings from
these religions. In strict logic, then, the Christian has perhaps
as much to learn from the pagan as the pagan has to learn
from the Christian. How that logic has been applied and
what effect it has had on missions, we shall later discuss.
Ritschl and Protestant Theology

In a summary of nineteenth-century factors operating to
break down classic Protestant thought, the name of a promi-
nent German theologian, Albert Ritschl, must be included.
"He died in 1889, yet even today his thought is a living factor
in the dogmatic constructions of the Church."
He held that the validation of Christian theology is to be
found in the realm of the Christian's inner life. He realized
that this inner life involves the emotions. He realized, further,
that emotions are variable and differ with every man. He
therefore sought to anchor religion and the inner religious life
to the historical Christ, or rather, to the experience that
1, Albert Ritschl, Types of Modern Theology, p. 138.
574 0 U R FI RM FOUNDATION
results from a study of Christ in the historical record of the
Scripture.
But, I repeat, the weakness of this beautiful formula is
that it is wholly subjective, despite every protestation to
the contrary. I low can we be sure of our picture of the
historical Jesus unless we accept the Scriptures as a valid
record? A little later we shall see the outworking of his views
in American theology.
Religious Picture at Opening of Twentieth Century
As we enter the twentieth century we find men in every
branch of learning employing freely the principles of scientific
inquiry, quite unconcerned whether their conclusions might
run counter to long-held religious beliefs. We find also a very
influential segment of the clergy in seminaries, in pastorates,
and in administrative positions, committed, at least in spirit,
to evolution and other secular views, and exceedingly desirous
to make religion appear intellectually respectable. We find
too that such members of the clergy are abandoning the
attempt to harmonize the statements of the Bible and the
theory of evolution. If science and the Bible differ, the verdict
of science must be accepted.
The effect of all this on the Bible and Christian theology
as the twentieth century opened was well summed up by a
writer in the influential New York Independent in the year
1909:
"When we found that . . Adam was not made directly from dust
and Eve from his rib and that the 'rower of Babel was not the occasion
of the diversification of languages, we had gone too far to stop. The
process of criticism had to go on from Genesis to Revelation, with no
fear of the curse at the end of the last chapter. It could not stop with
Moses and Isaiah; it had to include Matthew and John and Paul. Every
one of them had to be sifted; they had already ceased to be taken as un-
questioned, final authorities, for plenary inspiration had followed
verbal inspiration just as soon as the first chapter of Genesis had ceased
to be taken as true history. The miracles of Jesus had to be tested
as well as those of Elijah. The date and purpose of the Gospel of John
had to be investigated historically as well as that of the Prophecy of
Isaiah; and the conclusion of historical criticism had to be accepted with
no regard to the old theologies. We have just reached this condition,
and there is repeated evidence that it makes an epoch, a revolution,
in theologic thought. . . . To this present teaching, which has invaded
all our denominations, Jesus is the world's prime teacher, but it can
assert nothing more. There is. it declares, no reasonable proof of His
birth from a Virgin, no certainty of a physical resurrection; the Gospels
must be analyzed, for they contain mythical elements, non-historical
miracles, unverified assertions." "
The Social Gospel
It was in this first decade of the twentieth century that a
new phrase gained vogue in the religious world. The clergy
began to speak of the social gospel. The briefest explanation
of the social gospel is that it is an attempt to remake the
kingdoms of this world into the kingdom of God by earthly,
political means rather than by the distinctly spiritual method
of dealing with individual souls that had formerly been
in vogue. There were three major forces, I believe, that
contributed to the rise of the social gospel.
1. The industrial revolution, with its mechanization of
life and its massing of labor in great industrial centers, with
resulting social conditions and environments that were hostile
to the development of Christian ideals.
2. The view that man himself is, after all, not so bad,
that he needs only better opportunities and better environ-
ment, with particular emphasis on environment, in order to
evolve into a decent creature.
3. The view that this earth is the world of prime signifi-
cance to man, for skeptical teachings, as we have discovered,
had cast grave doubt on the reality of a world beyond.
One modernist church writer, in commenting on the
rapid growth of the social gospel idea among the clergy in
the early decades of the twentieth century, remarked:
"The 'social gospel' has so far been a life preserver for twentieth-
century preaching. Ministers, sensitive to the bearing of changed concep-
tions of the Bible and the conclusions of science and psychology upon
their inherited beliefs, were getting hard pressed to find anything to
preach which bore creatively upon life. . . .
18 June 24, 1909, p. 1408.
" 'The world is mine again,' the perplexed preacher might have
said when he discovered the social gospel." '"
In other words, the social gospel provided a substitute for
the everlasting gospel that had been undermined by the
evolution theory.
The Appeal to Religious Experience

The opening years of the twentieth century witnessed a
search for a new source and center of religious authority.
In discussing this I shall quote several statements from a book
written in 1928 by Gerald Birney Smith entitled Current
Christian Thinking, which traces the changes in Christian
thought in the last years of the nineteenth century and the
opening years of the twentieth.
When he wrote his book he was professor of Christian
theology in the divinity school of the University of Chicago
and editor of The Journal of Religion. The book was pre-
pared for colleges and seminaries, and was endorsed by the
editorial committee of the Religious Book Club, by being
placed in a published list of "highly recommended publi-
cations." The then president of the Federal Council of
Churches was a member of this editorial committee.
Early in this survey I referred to the German theologian
Schleiermacher, and stated that his views on theology, which
were tinctured with mystical, pantheistic ideas, were to affect
Christian thinking seriously a century later. Smith refers to
Schleiermacher's view that "religion is essentially a profound
experience, involving a mystical relationship between the
inner life of man and the great mysterious Infinite upon
which man is dependent." " Then Smith observes that in
America "it was not until the end of the nineteenth century
that there was any widespread appreciation of the ideal which
Schleiermacher had so long before set forth."
And why did theologians, very particularly in America,
. Gaius Glenn Atkins, Religion in Our Times, p. 60.
2°Gerald Birney Smith, Current Christian Thinking, p. 82.
Ibid.
think that they bad found in Schleiermacher's "mysterious In-
finite" such wonderful help? Here is the answer that Smith
gives:
"Protestantism in recent times has become increasingly dissatisfied
with theological contentions. The older denominational distinctions
are becoming less sharp. Some bodies which once separated because of
what seemed to be irreconcilable theological differences are now find-
ing a way of reuniting. There is a widespread feeling that Protestantism
ought to be able to present a more united front against the evils of our
day. This desire to put doctrinal disputes into the background has found
expression in a new type of theology. The attempt is made to give
prominence to those articles of faith which are the expression of funda-
mental and supposedly universal Christian experience, and thus to
appeal to life itself rather than to official authority." 22
Note that we are here beginning to see the outworking of
ideas set in motion a century before, ideas which have as
their distinguishing mark a turning away from the Bible
as the infallible guide for the Christian.
Now follow closely as Smith shows the subtle transition
that took place as theologians began to appeal to a new source
of authority in the spiritual realm, called religious experi-
ence. He declares:
"The first advocates of the appeal to experience were men who
had been brought up under the influence of biblical orthodoxy. Their
religious experience, therefore, had been shaped in accordance with
what they believed to be biblical doctrines. . . . It was felt by the early
advocates of the new method that an appeal to experience would not
really change the content of theology. The Bible would still remain
the source of doctrine, but the Christian's experience would furnish
a vital means of verifying the doctrines of the Bible and thus would
release religious thinking from the externalism of a scholastic method
of using the Scripture [that is, using the Scriptures as the literal and
infallible guide, as orthodoxy had ever done]." 23
However, the new generation of theologians, that is, the
generation in the early decades of the twentieth century,
were not anchored to the Bible, and for reasons already set
forth. Hence, as Smith goes on to observe, "the appeal to
22 Ibid., p. 79.
3 Ibid., pp. 85, 86.
37
578 OUR 1,11-L11 FOUNDATION
experience changes theology more than was anticipated by its
early advocates." "
Then comes the logical question, which Smith confesses
"was not anticipated by the first advocates of the method.
Just what is religious experience? . . . How shall we dis-
tinguish between an experience which wholesomely reflects
the reality in relation to which we live and an experience
built up from wishes, hallucinations, vague speculations?"'
The Psychological Study of Religion

At the very time this kind of thinking was shaping up in
the religious world, a "significant development" had oc-
curred in the scientific world, the "psychological study of
religion." As Smith observes:
"The influence of this psychological study of religion is strongly
in the direction of discrediting the unique features of Christianity,
since these may easily be explained as the result of special indoctrina-
tion." 2
This psychological study of religion dovetailed with the
science of comparative religions, which declares that Chris-
tianity is simply one expression of the universal longings
in the heart and soul of men for religious certainty and satis-
faction.
Thus it came to pass that in the early twentieth century
theologians increasingly retreated into the inner citadel of
Christian experience and holy emotions, hoping thus to be
safe from the assaults of rationalists and the conclusions of
scientists. But they speedily found the citadel attacked by
certain skeptical psychologists who shouted the terrifying bat-
tle cry that religious experience and holy emotions are not
intrinsically valid proofs of the truth of Christianity but only
the end products of special indoctrination. In other words,
that theologians had simply been educated to believe certain
ideas consistent with the Christian life, and thus their re-
ligious experience and emotions corresponded thereto.
21 Ibid., p. 87. Ibid., lip. 93, 94. 26 Ibid., p. 95.
One writer, after declaring that the psychological study
of religion makes possible an explanation of "many phenom-
ena that formerly seemed inexplicable," remarks, "Psychol-
ogists have thus come very generally to realize that they have
no more need of 'the hypothesis of God' in their specific
task than had La Place in his."
Theologians reacted to the attack based on the psycholog-
ical study of religion in one or the other of two ways:
1. They began to agree with their attackers and, in
Smith's words, to "consider all religion as a human quest for
the best possible life," with Christianity simply "one of the
many ways in which this religious quest is being prosecuted.""
2. Or else they sought to discover an objective reality
to which to anchor their Christian experience—thus to prove
that it was not merely the result of indoctrination—without,
of course, returning to an infallible Bible.
The "Appeal to Christ"

That brings us to a further development in the early
twentieth century known as the "appeal to Christ." This
attempt to give objective reality to religion was built on the
theology of Albert Ritschl, the influential German theologian
of the nineteenth century, to whom I have already made brief
reference. It was an appeal to the historical Christ on the
part of those who felt that science and higher criticism had
deprived the Scriptures of their divine and authoritative char-
acter.
Of course the question that here clamors for answer is
this: If we do not take the Scriptures as an inspired record,
how can we be sure what Jesus taught and what ideals He
stood for? Smith calls attention to the fact that it soon became
evident that the question could never be answered to the
satisfaction of all, not even to the satisfaction of the various
elements in the liberal group in religion.
27 Edward L. Schaub, "The Psychology of Religion in America" in Religious Thought
in the Last Quarter-Century, edited by G. B. Smith, p. 131.
28 Current Christian Thinking, p. 95.
The end result, therefore, of the endeavor to find a new
source and center of religious authority in religious experi-
ence, even when that experience is supposed to be anchored
to an objective conception of Christ, is most frankly set
forth by Smith. He declares that even as modernists came to
view the Bible not as an infallible authority but simply as
containing certain beautiful ideals, so now "Christians will
learn about Jesus, not to make him a formal authority, but
rather to gain inspiration for the creative task of constructing
theological doctrines." "'
Fundamentalist-Modernist Controversy
As modernist teachings began to be increasingly prom-
inent in theological seminaries, pastorates, and church ad-
ministrative offices in the early twentieth century, there de-
veloped what is known as the fundamentalist-modernist con-
troversy. Early in the twentieth century a vigorous though
ill-defined group of conservatives, who later took the name
fundamentalists, began to demand that modernists and all
their teachings be cast out of the churches. This controversy
became increasingly vigorous for a time, but rapidly died
down after 1925.
The far-reaching character of the issues at stake in the
fundamentalist-modernist controversy was tersely set forth
in a Christian Century editorial in 1924:
"There is a clash here as profound and as grim as that between
Christianity and Confucianism. Amiable words cannot hide the differ-
ences. 'Blest be the tie' may be sung until doomsday but it cannot
bind these two worlds together. The God of the fundamentalist is
one God; the God of the modernist is another. The Christ of the funda-
mentalist is one Christ; the Christ of modernism is another. . . . The
church, the kingdom, the salvation, the consummation of all things—
these are one thing to fundamentalists and another thing to modernists.
. . . That the issue is clear and that the inherent incompatibility of the
two worlds has passed the stage of mutual tolerance is a fact concern-
ing which there hardly seems room for any one to doubt.""
29 Ibid., p. 125.
39 January 3, 1924, p. 6.
As the controversy came to a climax some fundamentalist
leaders declared that if modernists could not be ousted from
the control of the churches, then fundamentalists should
withdraw. One such leader, answering an interviewer's ques-
tion, "What should the Church do?" replied:
"Without delay we should put the evil leaven out, and if, because
of ecclesiastical machine control, we can not, follow the Scriptural
injunction, 'Come out of her, my people, that ye be not partakers of
her sins, and that ye receive not of her plagues.' "
However, that cry was never generally sounded, and one
by one the founders and the great theological fighters of the
Fundamentalist Association died. I think it is not incorrect
to say that within a few years after 1925 the only real fighting
between fundamentalists and modernists was in the form of
guerrilla skirmishes. Modernism had taken over.
31 Homiletic Review, September, 1923, p. 186.
Part III
Apostasy in Full Flower
In the preceding lecture I sought to show how one after

another strange, skeptical ideas were planted in the soil of
Protestantism. The theological gardeners assured all men
that the harvest from such planting would be more beautiful
flowers than ever before seen. At least they were certain that
they were setting out the only kind of plants that could hope
to thrive in the increasingly chilly climate of this modern
scientific age. Were not these plants sturdy hybrids that
the theological gardeners had produced under scientific guid-
ance?
Until about 1930 nothing grieved a modernist more
deeply than to suggest that the plants he had so carefully set
in the garden of men's minds would produce poisonous
flowers.
In this lecture I shall attempt to show that time has proved
true the gravest forecasts of conservative Christians as to the
evil harvest that would result when these modernist plants
came to full flower. For practical purposes we can set the
date of that flowering near the end of the third decade of the
twentieth century, for by then fundamentalist opposition had
quite died down. Let us therefore look at the garden of re-
ligion about the year 1930 to see what kind of flowers modern-
ism produced from plants that had grown up out of the
soil of nineteenth-century scientific speculation, evolutionistic
582
views, higher critical conceptions of the Bible, and the like.
And remember that under this nineteenth-century soil was
the subsoil of the eighteenth and immediately preceding
centuries, down into which had gone the roots of all those
lush modernist plants whose flowers we now wish to examine.
A professor in the department of philosophy at Columbia
University, writing in 1929, on "The Forces That Are De-
stroying Traditional Beliefs," said this, in part:
"The faith in science has grown so strong, so self-sufficient, so
deeply rooted in the processes of our society, that many of those who
feel it have lost all desire to combine it with any other. . . . The phi-
losophies that express their basic interests today are no longer con-
cerned, as they were in the nineteenth century, with vindicating a
belief in God and immortality. Those ideas have simply dropped out
of any serious attempt to reach an understanding of the world. . . .
"The present conflict of religious faith with science is no longer
with a scientific explanation of the world, but with a scientific ex-
planation of religion."
The Complete Denial of God

Let us turn again for a few moments to listen to the testi-
mony of Gerald Birney Smith in his 1928 volume, Current
Christian Thinking, which, as I have already noted, came
from the press with wide acclaim and endorsement by Prot-
estant religious leaders. Keep in mind what has been said
concerning the logical effect of the evolution theory on the
doctrine of God and how certain theological apologists for
evolution insisted that, far from abolishing God, the evolu-
tion theory really gave us a new and more stimulating view
of Him, albeit an immanent God resident in nature. Says
Smith:
"The religious man will, under modern conditions, have many
a doubt concerning the objective reality of what the theologians call
God. He may, for a time, seek to find satisfaction in purely humanistic
aspiration. . . .
"An apologetic for theism is likely to betray more or less clearly
the fact that the doctrine stands related to too finished and static a
82 John Herman Randall, Jr., in Current History, June, 1929, pp. 360, 361.
conception of reality [a finished creation as Genesis declares] to seem
really convincing to men who think in terms of evolutionary science."'
And so Smith, as a spokesman for modernism, informs us
that the doctrine of a personal, transcendent God, and the
doctrine of a finished creation, as Genesis declares, go hand
in hand. Therefore, because the Genesis story of creation
seems wholly unconvincing "to men who think in terms of
evolutionary science," the personal God of Genesis, and of
all the Bible, for that matter, seems unconvincing, unreal,
and therefore unnecessary and unbelievable.
In 1930 a writer in Scribner's, at that time an influential
monthly journal of opinion, discussed the subject of the
disappearance of God. Declared this writer:
"A good display of the modern destruction of God by religious
leaders may be seen in a little book called 'My Idea of God.' The very
title shows how unsubstantial God is nowadays. He is the opinion that
any devout person holds. . . .
"After I have read it I can think of nothing but the massacre of
God that is being made by the best religious thought of the day. . . .
The God that used to hear my prayers is disappearing, is being nebu-
lized out of existence." "
A Notable Survey of Scientists

In 1933 a professor of psychology in Bryn Mawr College,
James H. I.euba, sent a questionnaire to a wide group of
scientists to discover, if possible, whether they believed in
God or not. His findings revealed that only 30 per cent
of the scientists were "believers in a God moved to action by
the traditional Christian worship: supplication, thanksgiving,
songs of praise, etc." In other words, only 30 per cent believed
in the kind of God to whom conservative Christians pray.
1)r. Leuba also presented in his report on this 1933 survey
a comparative table showing his findings on a similar survey
made in the year 1911. In that earlier year the scientists who
declared that they believed in God totaled 42 per cent, against
33 Pages 169, 170.
111 Henshaw Ward in Scribner's Magazine, June, 1930, pp. 680-683.
the 30 per cent in 1933, "a marked increase in unbelief during
the last two decades is thus recorded."
He couples with this survey of the scientists a survey that
he made of students in two colleges, which he identifies only
as College A and College B. His conclusion was this:
"It would appear that: (1) The students, in considerable numbers,
lose their beliefs as they pass from the freshman to the senior year. (2)
During the last twenty years a marked decline in belief has taken place,
a decline similar to the one revealed by the statistics of scientists."
With the belief in a personal God thus largely dissolved,
what becomes of the unique status that orthodox Christianity
has ever given to Christ? In answer let me quote from an
article published in a leading interdenominational religious
weekly, in 1931. The article is entitled "How Far May Chris-
tians Diverge From Jesus?" The author of the article, A. Bruce
Curry, was, at the time of writing, a professor in Union Theo-
logical Seminary, one of the most influential seminaries in
the United States. Here are his words:
"He [the modern Christian] may develop his religious thought,
philosophy, and experience in the light of the best knowledge and in-
sight of himself and his spiritual kindred, past and present. Where he
finds himself indebted to Jesus or to later Christianity, he will be glad
to make acknowledgment of the fact. But he will be under no initial
obligations to align his faith with that of Jesus, or with any one else
in the Christian tradition. Nor will he feel that he must impress Jesus
into the service and support of his own developing religion. He will
recognize that the basis of authority has shifted to the informed in-
sight of the best-qualified individuals and groups."
Modernism Undercuts Morals

And what proved to be the full flowering of modernism
as relates to sin and moral standards?
In the year 1930 a prominent minister wrote an article
entitled "The Vanishing Sinner." The reasons he gives for
the vanishing of that theological culprit, the sinner, are il-
luminating.
35 The Christian Century, Jan. 7, 1931, p. 11.
He reminds us that "the traditional terminology of the
church in this matter of sin has been a courtroom vocabu-
lary. We speak of 'the judgment seat of God,' the bar of
conscience,' the guilt of sin.' ""
But, he explains—
"The courtroom scene no longer has a part in the world view of the
man of the street. . . .
"The divine is no longer thought of as the close-up Being before
whom man's misdeeds cast the old sharply defined shadows of guilt.
The Creator Spirit . . . is more pervasive but less personal. It is diffi-
cult to vision Him on a judge's seat, holding court." "7
The writer of the article gives as a further reason for the
vanishing sinner, "the seeming uncertainty of the divine laws
which the sinner is accused of violating." He goes on to ex-
plain that the current conception today of law and morals is
that they change with the generation, that what is right in
one generation is wrong in another, or vice versa, that all
moral codes are simply the expression of the best judgment
of the men of that day.
The final reason for the vanishing sinner, says this prom-
inent metropolitan preacher, is to be found in the pulpit,
for "the denunciation of sin has lessened in passion and
volume. . . . The churches have adopted a hush policy re-
garding the doctrine of depravity, and are becoming 'a fellow-
ship of natural amiability.' A rotarian gospel takes the place
of repentance."'
Under the title "The Lost Note" a Presbyterian editor in
the year 1933 discusses the absence in present-day preaching
of any strong indictment of sin. Says he: "Speech after speech
is made by able men under Christian auspices, and there is
no mention whatever of sin, and often the mention of God
or Christ is omitted."''
He rightly adds that "i f 'redemption through Christ's
blood and the forgiveness of our trespasses' is no longer to
‘,6 Ralph W. Sockman in Harpers, November, 1930. p. 676.

37 Ibid., pp. 676, 677.
38 Ibid., pp. 678-680.
"The Presbyterian, Jan. 5, 1933, p. 3.
us a momentous and supreme fact, we have made for ourselves
another gospel."
In 1934 S. Parkes Cadman, outstanding Protestant spokes-
man, delivered an address at Oberlin College, in which he
discussed the malign forces at work today, such as corruption
in public office, crime waves, and immorality. He declared
that it would be impossible to determine all the causes for
these evils, "but we can confidently list one of them as
undeniable. It is the loss of that God-consciousness which
has always been a stabilizing force in the individual, the
community, and the nation." 40
In 1925 Edwin G. Conklin, at that time in the forefront of
scientific authorities, made this frank admission:
"The decline of faith in the supernatural origin of man and of
ethics, the decreasing fear of hell or hope of heaven, and the increased
freedom of thought and action brought about by science and educa-
tion, have led, in some instances, to a general weakening of the ethical
code." 40
The attitude of scientific men, in view of such a damaging
admission, is simply this: We realize that the traditional
morality was built on a belief in a God who rules in the heav-
ens and to whom men are directly accountable, and that
while men believed such an idea they were provided with
a basis for morals. But evolutionistic science has proved all
this unbelievable. The results to morals has sometimes been
bad, we confess, but that cannot be helped. We must simply
seek till we find a new basis for morals.
Modernism and Foreign Missions
And what has modernism done to foreign mission work?
In the late 1920's, which were years of great prosperity in
America, various publications, religious and otherwise, be-
gan to call attention to a very startling fact in church statistics.
It seems that many of the large religious bodies in America
were suffering a steady decline in gifts for foreign missions,
4° Advance, July 19, 1934, p. 318.

41 Scribner's Magazine, November, 1925, p. 455.
despite the fact that these religious bodies had gained in
membership at home, and despite the fact that year by year,
during the 1920's, prosperity was increasing. Prof. K. S. La-
tourette, for many years a teacher at Yale University and an
eminent authority in church history, declared in 1928:
"Something is happening to foreign missions. So at least church
papers are telling us, and so even a cursory reading of the scanty items
in our newspapers would lead us to suspect. Those who are best informed
declare that little short of a revolution is in progress." "In 1926 the
amount given to six of the major American mission boards was between
six and seven million dollars less than in the peak years. . . . It is signifi-
cant that the number of students annually deciding to devote their
lives as missionaries has fallen more than half in the past six or seven
years. . . . Just at this time, then, when Protestant missions are facing
elsewhere a more serious set of problems than has confronted them
for a generation, they are undercut at home by a declining support,
wavering convictions, and new divisions. It is quite the most alarming
situation with which they have had to deal in the century and a quarter
since they became important.'
Under the breath-taking title "Will Foreign Missions
Die With This Generation?" a former editor of the Chris-
tian Herald wrote an article in 1929 in which he reminds us
that "foreign missions began as an evangelistic enterprise. It
grew because it remained evangelistic." Then he adds:
"It is probable that the world-wide business of establishing the
supremacy of Jesus Christ and His ideals is slowing down simply be-
cause many church people lack the conviction that Jesus and His
ideals are supreme." "
Mission Recruits Becoming Scarce

Not the least of the mission problems has been the decreas-
ing number of mission recruits. Many of these recruits have
been drawn from the Student Volunteer Movement for
Foreign Missions. An editorial in the Christian Advocate
in January, 1928, described, in part, the Student Volunteer
Movement convention that had just been held in the city of
42 Yale Reniete, Autumn, 1928, pp. 65, 75-80.

4-3 Stanley High in United Presbyterian, Dec. 26, 1929, p. 15.
Detroit and to which youthful delegates had come from
schools all over the country:
"It is noted by some who watched the Detroit meeting that the
ready and confident response to the call to the mission field came chiefly
from students whose theological views were most nearly in line with
those of the past. The old-fashioned theology, with its clear-cut teach-
ings regarding sin and salvation through faith in a divine Christ, still,
it seems, supplies an adequate motive to lead generous youth to dedi-
cate his life to the fulfillment of our Lord's commission. On the other
hand, those who have modified and nebulous views of the personality
of God, the divinity of Christ, and the efficacy of the remedy for sin
which was revealed in His life and death, are prepared to criticize
others, but not to surrender themselves." "
In 1930 a group of thirty-five influential laymen, drawn
equally from seven denominations, set out to study the prob-
lems of foreign missions. In September, 1932, they prepared
and published an extended and much-discussed report en-
titled Re-thinking Missions.
This report declared that there was a continuing place
for foreign missions. But the kind of foreign mission work
that it endorsed is a rather pale replica of the fervent mission
program that was launched long years ago and has been car-
ried on by evangelical missionaries. An endeavor is made to
show, among other things, that Buddhism, Confucianism, et
cetera, contain great truths, and that the endeavor of the
missionary should be to take advantage of the combined good
things of all religions in bringing help to people in all lands.
In the section discussing the "Changes Affecting Missions,"
the report observes:
"Western Christianity has in the main shifted its stress from the
negative to the affirmative side of its message; it is less a religion of
fear and more a religion of beneficence. It has passed through and be-
yond the stage of bitter conflict with the scientific consciousness of
the race over details of the mode of creation, the age of the earth, the
descent of man, miracle and law, to the stage of maturity in which a
free religion and a free science become inseparable and complementary
elements in a complete world-view. Whatever its present conception
of the future life, there is little disposition to believe that sincere
4, January 19, 1928, pp. 67, 68.

and aspiring seekers after God in other religions are to be damned: it
has become less concerned in any land to save men from eternal punish-
ment than from the danger of losing the supreme good."'
On November 20, 1935, the Christian Century, influen-
tial modernist weekly, published an article from a professor
in the divinity school of the University of Chicago under the
title "I Don't Want to Christianize the World!" I quote
briefly:
"I simply do not hold the view expressed by Dr. John R. Mott, in
his 'Decisive Hour of Christian Missions'—and still, I suppose, the
view held by the great majority of sponsors of the missionary enter-
prise—that 'Christianity . . . is the only religion for all mankind.' I
believe that there are other religions which will meet the needs of
other men, just as there are other cultures and other forms of govern-
ment than ours that will meet their needs. I have no more desire to
'Christianize' the world than I have to 'Americanize' it.""
The professor adds immediately, "This is, indeed, a very
different view from that which I once held." The reasons he
offers for his change of view are the very ones that we have
been considering.
This article is followed immediately, in the journal, by
one written by the editor, entitled "Do I Want to Christian-
ize the World? Yes!" But his idea of Christianizing is strangely
different from that held by orthodox missionaries of the days
gone by. His is the modernist view of missions, that there
is good in all religions. We simply share with them what we
have to offer, and to that extent Christianize the world.
And all of this minimizing of missions, this shrinking of
mission recruits, was taking place while certain great inter-
national mission congresses were proclaiming the primacy
of Christianity and the importance of an expanded mission
program.
A Summary of Changed Theological Thinking
A professor in a theological seminary, writing in 1936,
summarizes the changed theological viewpoint over a fifty-
43 Page 19.
46 Page 1483.
year period. He declares that a half century ago "there was
a body of religious truth generally recognized as orthodoxy." "
Then he states what has happened to these major doctrines.
The doctrine of the divinity of Jesus no longer rests, as it
once did, "upon his virgin birth, his miracles, and his physical
resurrection. These days it would rest on his moral character,
his spiritual insight, his nearness and likeness to God, and
his influence upon the spiritual life of the world since his
day."
He asks next, "How is it with the doctrine of atonement?"
And answers: "Most people probably have no real doctrine
of it at all. . . . What is sure is that the atonement is not
central in theology these days as it was fifty years ago. Books
are still written about it, but not so many. Those that are
written do not come passionately to its defense, as if salva-
tion depended upon it." "
He goes on to say that "in most recent statements of
faith, . . . two items are absent which were usually included
fifty years ago; they are the fallen estate of man and the idea
of heaven and hell. . . .
"As to miracles, there is little discussion at the present
time. . . . We now try to explain them or even to explain
them away."
He gives special attention to the effect on Christian doc-
trine of the theory of evolution and the theories of Bible
criticism. Note his words:
"First, as to evolution. Its most obvious application was to the bibli-
cal stories of creation. The older of us will remember the earlier at-
tempts to harmonize these stories with the new idea. . . . It was soon
apparent that this would not do. The question was finally solved, or
rather dissolved, by the progress of biblical criticism.
"The next and larger application of evolution was to the idea of
God. If the world and man had grown, if there didn't seem to be any
place where or time when God stepped in from the outside, then God
must be inside the process [a pantheistic God] or disappear entirely. . . .
"The change that has come over our thought of the Bible is fa-
r, Carl S. Patton in Journal of Religion, October, 1936, p. 445.

48 Ibid., p. 449.
4" Ibid., p. 450.
592 0 FIRM FOUNDATION
nliliau• to most of us and requires 00 extended comment. It began.
naturally, with the Old Testament. At the beginning of our period the
higher criticism was just appearing over the horizon. . . .
"Biblical scholarship naturally passed from the Old Testament
to the New Testament. . . .
"Summing up this matter of the Bible, the views now held render
obsolete all discussion of the inspiration of the Bible, verbal or other-
wise, and all such discussion seems to have ceased." "
This leads him on to the following conclusion: "We have
little, almost nothing, left of the orthodoxy with which we
started out fifty years ago."
Though this writer happened to be setting down his
thoughts in the year 1936, I am sure he would agree, for
the evidence is clear, that the picture he presents was one that
had already come clearly into focus several years before that
date. In that picture we see modernism in full flower.
And what has been the effect upon the spiritual life of
Christian men and women who have sat under the ministry
of those committed to these modernist views? A partial but
startling answer is found in the waning interest in foreign
missions, which I have already discussed. In 1928 the pastor
of a large Congregational church wrote two articles under
the general title "A Modernist's Criticism of Modernism."
His criticism is extended and withering, even though he seeks
to soften it with occasional declarations as to the intellectual
gains of modernism. I quote briefly from the second article:
"If the peril of conservatism is intolerance, the peril of Liberalism
is indifference. Freedom of thought tends to become absence of thought.
It is easy to pass from the affirmation that there is truth in all forms
of belief to the affirmation that all beliefs are equally true, and then
go on to say that it does not make much difference what one thinks.
Religion is very confusing; why think of it at all?"'
Into this mood of spiritual apathy have men been brought
as they sat under modernist preaching. And apathy is but
one step removed from apostasy, as the author of the article
frankly confesses.
50 Ibid., pp. 452-456.

51 William Henry Spence in T he Congregationalist, Aug. 16, 1928, pp. 205, 206.
INCREASING TIA1ELINESS OF THE MESSAGE 593
Modernism Challenged by Humanism
Modernism, bold and assured, had no more than conic to
its place of dominance in the late 1920's than it was con-
fronted with three grave challenges. The first of these was
a left-wing school of religious thought called humanism.
Humanists argued that inasmuch as modernism called for
following scientific methods in discovering truth, and inas-
much as science is quite unable to discover any God, or any
evidence of heaven, why not frankly admit that the idea of
God and heaven are dead? Why not, in turn, frankly declare
that this earth is our home, and that humanity, viewed col-
lectively, must find in itself its only hope of salvation and
betterment, that indeed in humanity must be found the only
true object of worship. Hence the use of the word humanist.
Humanists jeered at their fellow modernists who failed
to go all the way with them, declaring that they lacked the
courage of their beliefs.
The rather sudden burgeoning of this humanist move-
ment both frightened and embarrassed the great host of
modernist churchmen. There was embarrassment because the
humanists contended that the ultimate logic of modernism
demanded the complete renunciation of God and the worship
of humanity instead. Fundamentalists had been saying just
that for years. Now, behold, there rises up a radical wing of
modernism to admit the very contention of fundamentalists!
There was fright in modernist ranks because, though they
admitted much of the force of the humanist argument—they
could hardly do otherwise—they were terrified at the thought
of going the whole distance. They illustrated in their lives
that baffling but sometimes encouraging fact that the consent
a man's mind may give over a period of years to the logic of a
certain kind of reasoning, may be quite different from the
deep, though ill-defined, convictions that control his heart.
The premises on which modernists built when they de-
sired to make religion intellectually respectable, through ac-
ceptance of evolution and related skeptical thoughts, required
38
them to vaporize God, to diffuse Him throughout all nature
in a pantheistic way. But it is hard, even for a mind rigidly
disciplined and shackled by false reasoning, to overwhelm
completely the inner witness of the heart that testifies to the
existence of a God who is the explanation of all things. Only
thus, I believe, can we explain why modernists in general
halted at the edge of the atheistic abyss and refused to affirm
that there is no God, that there is no world beyond, and that
earth, and earth alone, is our home.
Of the gravity of the crisis produced in religious circles
by the humanist wing of modernism, John Herman Randall,
Jr., in the Christian Century of November 11, 1931, observed:
"A generation ago the focus of controversy was the defense of
Genesis against an encroaching 'Darwinism.' Today it is the defense of
some kind of God against 'materialism, atheism, and humanism.' ""
The writer of those lines gave no evidence that he believed
there was a causal connection between Darwinism a genera-
tion ago and "atheism and humanism" today. Undoubtedly
he saw no such connection. But the actual facts demanded
that he put the two in the sequence they are given. We may be
permitted, in the light of the evidence already presented, to
see in the atheism and humanism of 1931 the end result of
the "encroaching 'Darwinism' " of a generation before.
The Depression Challenges Modernism
I said a moment ago that humanism failed to capture the
great body of modernists because of the deep, intuitive feel-
ing in the hearts of virtually all men that there is a God,
and that there is a world beyond. But that was not the only
reason humanism failed to carry modernism to the final end
of the skeptical road, and that further reason brings us to
the second great challenge to modernism that developed
almost at the same time. I refer to the great world depression
that began in the early 1930's. At first men reasoned that it
was something transient, and that prosperity was just around
52 Page 1418.
the corner. But it soon became evident that the great depres-
sion was an inevitable aftermath of the world war of 1914-18.
When that great war broke, it shocked intellectuals in
general and modernist churchmen in particular. A world war,
vast in scope, murderous beyond the imagination of man, and
devastating to all the treasures of the civilized world, simply
did not fit into the theory that man is an embryo angel and
that the world, by some great cosmic law of progress, is mov-
ing inevitably onward and upward. When the war ended,
modernist churchmen wished to shake off the memory of it
as one would wish to forget a nightmare, for the memory of
such a war could result only in constant conflict with the
idea of world progress. And after all, was this not a war to
end all wars, and had not a League of Nations been set up to
solve all future problems? Perhaps the war was the last con-
vulsion of an old world that was almost ready to give birth
to a new?
Thus did men beguile themselves into misinterpreting
the true implications of the war, as regards both its revelation
of the evil heart of man and its warning of greater troubles
ahead. But the depression changed all this. As hunger and
wretchedness began to gnaw at men's souls, and the evidence
multiplied that the depression stemmed from the world war,
the beautiful vision of world progress began to fade.
The import of this was clearly set forth by a well-known
scientific authority in 1933:
"The collapse of the faith in 'Progress' has affected the Western
world more profoundly, I should say, even than the nineteenth-century
collapse of faith in the literal truth of the Bible. ... The faith in 'Prog-
ress' implied a whole philosophy of life, a whole theory of conduct. . . .
The collapse of the faith meant the collapse of the philosophy and the
ethic: which meant, in its turn, that men and women were left, not
only without an incentive to action, but also without any map or guide,
however imperfect, in the midst of a world of obscure chaos." '
Into this "obscure chaos" the peoples of the world moved
increasingly in the 1930's. And amid such chaos the self-
53 Aldous Huxley in Harpers, January, 1933, pp. 213, 214.
1')96 OUR FIRM FOUNDATION
sufficient and pompous arguments of the humanists seemed
ludicrously and pathetically unimpressive. Indeed, there be-
gan to arise in the hearts of all modernists most clamorous
questions as to the validity of sonic of their assumptions, and
as to the worth of some of the scientific premises on which they
had so confidently built. It began to dawn on some of them
that they had been promoting a fair-weather religion that
could not help men who were plunged into an "obscure
chaos."
Modernist Heart Searching
For these and other reasons liberals began to do a very
great deal of heart searching in the 1930's. Their distress
became only the greater when the depression merged into
the second world war, and the second world war climaxed in
the explosion of an atomic bomb. Modernism had idolized
science, had considered that the scientists' approach to all
knowledge was much more worth while than any approach
employed by the prophets or apostles. Science, indeed, was
to be the main agent in producing that ever-better world,
that kind of heaven on earth, to which modernists looked
forward. Now, here was science providing, in the second
world war, a vastly larger and more terrifying proof that its
discoveries were producing a hell on earth. Scientists had
reached to the inner secrets of the atom and had brought
forth, not a God resident within, but a blinding power of
destruction.
It is no exaggeration to say that the most destructive im-
pact of the atomic bomb was not in the world of things but
in the world of ideas. It was not only the city of Hiroshima
that was destroyed but the idea of progress, or whatever re-
mained of the idea. Never before in the intellectual history
of man has an idea so important to the whole structure of
men's intellectual life, so important to the whole fabric of
philosophy, an idea held so long and with such increasing
fervency and affection, been so suddenly and so completely
swept from the minds of men.
A secular writer in 1946 makes this far-reaching admis-
sion:
"There was, until recently, widely current in liberal spirits a faith
in the infinite perfectibility of human institutions. All that was needed
was first to clear away inherited stupidities and traditional follies, as
Voltaire suggested, and to bring the clear light of intelligence to play
upon the problems of mankind, from illness and crime to government
and business and law. . . .
"It seems quite clear by now that human intelligence may span
oceans in hours and speak to distant continents in an instant. But the
happiness dreamed of, the good society, the heaven on earth seems no
whit nearer than it was in Greece, which had no science at all in the
modern sense. Everyone who has watched the changing climate of feel-
ing has seen scientific Utopianism fade."
How strangely different this sounds from what was once
heard so confidently on every side concerning the inevitable
progress of man!
The bleak depression, which so effectively challenged
modernist utopianism, struck a deadly blow at humanism.
The second World War was a further blow. It is not too
much to say that humanism virtually died of malnutrition
during the depression.
Neo-orthodoxy Challenges Modernism
Largely as a result of two world wars and the depression,
there developed a third challenge to modernism in the form
of a school of religious thought known generally as neo-
orthodoxy. It is difficult to do justice to this third factor that
challenges modernism, because it is not quite possible to
define it sharply. In the first place it is not a tightly knit
movement or school of religious thought. But it is neverthe-
less significant. It began to take shape in European theological
circles after the first world war. Karl Barth, who had trained
for the ministry under ultra-modernist German professors,
found his theories of man and the world suffering severely
under the devastation produced during the years 1914-18.
His feelings were quickly shared by others, outstanding
6, Irwin Edman in American Scholar, Autumn, 1946, p. 52O,
among these being Emil Brunner. Thus on the Continent
there had already developed in the 1920's a school of religious
thought that took an increasingly gloomy view of the two most
primary tenets of modernism: the idea of progress and the
perfectibility of man.
Not till the depression descended on America did theo-
logians in this country really begin to give any serious atten-
tion to such doleful views. But during the last twenty years
an increasing number of them have allied themselves in
varying degrees with neo-orthodoxy. Unquestionably such
theologians have experienced some very great readjustments
in their views of God, of the world, of man, and of the Bible.
That is evident. After talking with certain of them my first
feeling is that they are not far from the kingdom. I believe
them when they say they pray to a transcendent, personal
God, that they believe man is evil, and that God's grace is
necessary to his redemption. Yet as I think further on their
declarations and inquire for their premises, I am persuaded
that they arc not returning to orthodoxy. The most that can
be said is that they are a theological hybrid. Some keen ob-
servers, both in the modernist and in the conservative camps,
are not willing to grant even that much.
Charles Clayton Morrison, one of the most incisive of
modernist writers, and formerly editor of Christian Century,
wrote in that journal in 1950 a series of articles in which he
convincingly developed the thesis that "neo-orthodoxy is
an extension and development of the spirit and method of
liberalism." He showed that in common with liberalism,
neo-orthodoxy accepts "the higher criticism of the Bible and,
in general, the findings of modern science." " This is another
way of saying that it accepts the theory of evolution.
Not long ago Cornelius Van Til, a professor in the con-
servative Westminster Theological Seminary, wrote a schol-
arly book entitled The New Modernism., and subtitled An
Appraisal of the 7'heology of Barth and Brunner. As just
5 June 7, 1950, p. 698.

stated, these men are the leading figures in Continental neo-
orthodoxy. Van Til declares that these two theologians use
certain key words in such a way as to create the impression
that they are the exponents of old-time orthodoxy. For
example, they use the word "transcendence" in connection
with their description of God. That would seem to suggest
the historic Christian conception of God. But, declares Van
Til, they use the word "transcendence" in harmony with the
conception given to it by the German philosopher Kant and
his school of thought, and that "such a meaning has nothing
but the name in common with the historic doctrine of tran-
scendence of Reformation theology." "
You will recall that early in this series of studies I called
attention to the fact that the philosopher Kant and his school,
though they started out to defend religion, ended up by set-
ting forth pantheistic ideas of God.
Van Til declares that "according to Barth and Brunner
there has been no historical Adam whose deeds at the begin-
ning of time have had a far-reaching influence on the whole
course of history." The theology of these two outstanding
theologians, whose particular brand of neo-orthodoxy is
known as crisis theology, "is quite in accord with, if it does
not actually require, the modern evolutionary notion of the
origin of man."
Van Til continues, "What we have witnessed in recent
years is merely the appearance of a new form of modern
theology." As regards the question of creation, he adds this
observation:
"It is Barth's critical theory of being that makes him reject the
orthodox doctrine of temporal creation, creation ex nihilo. Adopting
this doctrine in words, as he adopts all the doctrines of historic Chris-
tianity in words, he denies it in fact." 5'
keep the record straight, I should add that some Amer-
ican neo-orthodox theologians with whom I have talked
challenge Van Til's sweeping conclusions.
66 Cornelius Van Til, The New Modernism, p. 367.
67 Ibid., p. 373.
A modernist divinity school professor, after discussing neo-
orthodox liberals, makes this remark, which probably comes
as near stating the matter as we can hope for:
"There is no evidence that they wish to return to the dogmatism
of any of the orthodoxies, be they Calvinist or Lutheran or Roman
Catholic or whatever. Some of the reformed liberals are called neo-
orthodox by the unrepentant and unregenerate modernists. But this
propagandistic name should give no comfort to the orthodox party
men. As a matter of fact, it does not."'
In the Protestant religious world we find at mid-century
a chastened modernism, unsure, but in large degree un-
repentant; neo-orthodoxy, small in numbers, but vigorous in
conviction; and conservatives, also relatively small in num-
bers. In the secular world we find that intellectuals of all
kinds are quite completely committed to the scientific view-
point, particularly so in the great educational centers, which
means that God scarcely comes into their thinking. That is
the picture as of the present hour.
I cannot close this third lecture without drawing a few
lessons from the apostasy here described.
If this apostasy teaches us anything, it teaches us that the
parts of Christianity are all interlocked. You cannot under-
mine or abandon one part without endangering the whole
structure. That should be true, of course, of any logically
knit system of belief. Canright declared, on leaving us, that he
could not give up part of his Adventist faith and hold on to
the rest. He had to hold all or none. He never made a truer
statement. It is imperative that we guard every part of our
belief.
If this apostasy teaches us anything, it teaches us that
doctrines, well defined and explicitly stated, have a most
important place in the life of the church. Modernists frankly
confess that it was the weakening of doctrinal belief that
paved the way for new and erroneous ideas to come in. Thus
they fulfilled the last-day prophecy that men would "not
endure sound doctrine." 2 Tim. 1:3. When a worker says to
" Wilhelm l'auck in :journal of Religion, January, 1947, p. 53.
me that his hope and salvation are in Christ and not in
doctrines, I can agree with what he really means, but I always
wish he would say it a little differently. It is unquestionably
true that in Christ alone is found salvation. But to set Christ
against Christian doctrine in the plan of salvation is to
create a false antithesis.
Modernists assert their belief in Christ. But what do they
mean when they say they believe in Him? I cannot know
until they tell me precisely what they believe and teach con-
cerning Christ. And when they have done this I find that
their conception of Christ and His salvation is worlds apart
from mine. But what disclosed that difference? Their state-
ment as to what they teach regarding Christ, in other words,
their doctrine of Christ. My doctrine of Christ is different
from theirs, and so long as I hold that doctrine I hold to a
concept of Christ that enables me to secure from Him the
salvation that the Bible sets forth. I pray God that I shall
never abandon that concept of Christ that is embodied in
my doctrine of Christ. Here apply the words of Holy Writ:
"Speak thou the things which become sound doctrine." Titus
2:1
If we are to have a stable and satisfying religion, we must
think straightly in our minds as well as feel deeply in our
souls. I grant that a doctrine, in and of itself, can provide me
no comfort, no protection from the storms of life. Neither
can a set of blueprints of a house provide me comfort, or
protection from the literal storms that beat. So long as I
simply hold onto the blueprints, and gain nothing more than
a mental picture from them, I secure no protection. But if
I exercise my will and put my heart into the task of possessing
for my own self a home, those blueprints will enable me to
make that home what it ought to be. Thus with doctrines. So
long as I simply hold to the doctrines as so many mental
concepts, I have no salvation. But if by faith and the exercise
of my God-given free will I appropriate to my heart the
divine Saviour who is so clearly revealed in those doctrines,
I shall be saved.
Let us never forget that our Adventist doctrines were
forged in the furnace of bitter opposition from enemies and
apostates in the early days of this movement, when it was
imperative that we know of a certainty and most precisely
what we believed. We as verily need to know today, in this
age of apostasy, what we believe and why we believe it. And
by Advent doctrines I mean the basic elementary teachings
that have distinguished its from the beginning. We need not
minimize doctrine in order to magnify Christ.
If this apostasy teaches us anything, it teaches us that we
need to be set for the defense of the faith once delivered unto
the saints. We live in a world of apostasy, often in most subtle
form. We need to be prepared more definitely than ever
before to give an answer to every one that asketh us a reason
for the hope that is in us. I cannot escape the conviction that
many of us, burdened from morning till night with the busi-
ness of the Lord, have but small realization of the intellec-
tual and religious climate in the world around us. I never
make a visit to an outside center of learning, either secular or
theological, without being impressed anew with the greatness
of the gap between our views and those of others around us.
And also how subtle is the reasoning employed by them in
support of their views, either religious or scientific.
I advocate no militant campaign, no invectives, no reck-
less denunciations. But after studying the endless works of
those who have produced the apostasy today, and after talking
with numbers of the theological spokesmen of Modernism, I
would be false to my sense of duty if I did not declare with
all the earnestness of my soul that I feel we should train our
ministry more fully, more adequately than ever before. I am
not on the payroll of our Theological Seminary. But I thank
God every time I think of what it can do to prepare our minis-
try more adequately to meet the issues of today. Let us not
have less study, but more, on the part of our ministry. Let us
have more research, more investigation, that will strengthen
our faith and establish our heavenly teachings. The times
demand it.
Part IV
Preaching the Threefold Message More Fully
In order to present an adequate historical background for an

appraisal of the threefold message, it is necessary to add to our
survey of religious apostasy a survey of certain developments
of modern times. I think of three that impinge on the pro-
phetic aspect of the threefold message: (1) the trend toward
church union, (2) the growing power of Rome, (3) the de-
cline of liberty in the world. Let us consider them in order.
1. The Trend Toward Church Union
First, the trend toward church union. Differences in
doctrinal views were largely responsible for the separate re-
ligious bodies in Protestantism. But when the Bible began
to lose its unique status as a wholly inspired book, the
churches began to lose interest in doctrines. And as such
interest lessened, a certain kind of toleration between
churches resulted, a toleration that grew out of the feeling
that there was nothing really worth fighting for in the field
of doctrine. With doctrinal walls breaking down between
denominations, the greatest obstacle to the union of churches
broke down.
Then came the great depression, with darker days fol-
lowing, to hasten the trend toward church union. Church-
men began to appeal for union in order to secure for Chris-
tianity an added strength to meet the threatening evils of
what they began to describe as a new Dark Age.
603
In America a number of religious bodies have been or-
ganically merged with other religious bodies. The same has
been true in other countries. There was also created the
Federal Council of the Churches of Christ in America, now
merged into the National Council of Churches. Today some
of the major bodies in this federation are seriously exploring
the possibility of an actual union of all Protestantism in
America.
More recently there was crystallized a long-planned World
Council of Churches, which seeks to embrace all of non-
Roman Catholic Christendom. In 1938, when plans for this
world council were definitely taking shape, the official organ
of the Federal Council of Churches declared editorially:
"A new mood is abroad in the churches—a uniting instead of a
divisive mood. There is a deepened awareness of the fact that the
very nature of the Church, as the one Body of Christ, requires unity.
There is also a heightened realization that the world situation which
confronts all the churches today is a clarion summons to unity.""
Indeed, so strong was this "new mood," even in 1938,
when that editorial was written, that in January of the next
year, at a meeting of the provisional committee of the World
Council, the following action was taken:
"The chairman was authorized to write to the Vatican giving
information about the formation of the World Council and expressing
the hope that in view of their common interest in opposing widespread
secularistic :01(1 pagan km there might be at least some measure of
Roman Catholic cooperation in certain aspects of the council's work."'"
The council was finally created in 1948, at an impressive
meeting held in Amsterdam, Holland, to which came church
dignitaries from most of non-Roman Catholic Christendom.
The next is to be held in 1954 in the United States.
The World Council and the Second Advent
A special committee that has been studying the theme for
this 1954 meeting has made available to church leaders a
preliminary report. Unless this report is discarded or mate-
5° Federal Council Bulletin, June, 1938 p. 4.
"{' The Christian Century, Feb. 22, 193§, p. 242.
rially revised, the coming World Council session will discuss
the relation of Jesus Christ to the life of the church, past,
present, and future. This report includes a discussion of the
doctrine of the coming of Christ as the hope of man.
But though the report uses the phrase "the corning of
Christ," and even borrows Christ's words as found in Matthew
24, it leaves the whole matter of the Second Advent distress-
ingly out of focus. The framers of the report confess that
they do not know how Christ will come, or just what He
will accomplish by His coming, to say nothing of being in
complete ignorance as to when He will come.
Indeed, there were some theologians, particularly in the
United States, where the optimistic idea of an earthly heaven
still lingers, who were quite certain that the placing of an
emphasis on the Second Advent marked a backward step.
They feared that it would divert the minds of churchmen
from the present problems of the world. Some American
theologians frankly declared that they really did not know
what the report meant when it spoke of the second coming.
This report of the special committee of the World Coun-
cil of Churches reveals that as regards the Second Advent,
the climax of God's plan for man's salvation, many theo-
logians sense the need of the revival of that doctrine, but
seem strangely ignorant concerning it."
2. The Growing Power of Rome
Let us look now at the growing power of Rome. The
Papacy received a mighty increase of power as the result of
the first world war. Someone has observed that the only vic-
tor in that war was the Catholic Church. Before the war began
there were fourteen nations to which papal envoys were
accredited. At the close of the first world war the number
had increased to thirty-two.
61 For an extended discussion of the report see: The Ecumenical Review, Jan., 1952,
pp. 161-173; April, 1952, pp. 282-295; July, 1952, pp. 413-426. This Review is a quarterly
published by the World Council of Churches. For varied reactions by American churchmen
see also the "Correspondence" section of the Christian Century in the weeks immediately
following publication of the report.
In 1929 Mussolini and the papal secretary of state signed
a Political Treaty, Concordat, and Financial Agreement,
which redressed the wrongs that the Papacy declared Victor
Emmanuel had committed against it in 1870, and changed
the Pope's status from that of prisoner in the Vatican to that
of a free and sovereign ruler, the king of Vatican City.
A few months after the signing of the treaty, the Pope,
in addressing Catholic journalists of Italy, described the year
1929 as "this moment, so historic, so important, that it stands
between the past and the future: which closes the past and
opens the future."'
Probably one of the greatest proofs of the increasing
power of the Papacy is the growth of the Catholic Church
in America. The United States emerged from the first world
war unquestionably the most powerful nation in the world
and also the richest. It is understandable that Rome should
look to America as the land of promise. It is not necessary
to list the various ways in which the Catholic Church in the
United States has sought to gain influence and power, for
more than sufficient evidence presents itself on every side
and is common knowledge to all Seventh-day Adventists.
I should mention one startling piece of evidence, Presi-
dent Roosevelt's appointment of Myron C. Taylor, in 1939,
as American envoy to the Vatican. Well might the Christian
Century say in editorial comment on the appointment: "The
dispatch of Mr. Taylor to the Vatican is of ill omen to the
neutrality and religious freedom of the United States."
It is a significant fact that despite all the protests from
Protestant circles, President Roosevelt, and then later Presi-
dent Truman, continued to maintain an envoy at the Vati-
can. At the moment the matter is clouded, and no one knows
exactly what is in the President's mind concerning future
relations with Rome. That must be left in the field of specula-
tion.
But it is no speculation to say that in these years following
4,2 Quoted by John LaFarge, in America. Jan. 4, 1930, p. 304.
G. January 3, 1940, p. 4.
the second world war, Rome has greatly enhanced its stand-
ing and is easily one of the most strategic centers of interna-
tional affairs.
Conversions to Rome
A unique proof of the power of Rome is found in the
conversion of certain intellectuals to the Roman Catholic
Church. Intellectuals today are notoriously indifferent to
all religion, yet there is a sufficient number of such men join-
ing the Catholic Church year by year to warrant giving the
matter some consideration. There can be little doubt that
one great reason stands out above all others in explanation
of the conversion of such men to Roman Catholicism. Thomas
Huxley was right in his understanding of human nature when
he declared that men long for some sure authority that they
can accept and that brings to an end their arduous and often
baffling search for truth and certainty in living.
A writer who is a professor in a denominational college
declared in the early depression years:
"For many students, the attempt to live without standards of
conduct or religious beliefs involves a mental strain so unbearable that
they are ready to believe and follow any religious guide who assumes an
air of certitude. It is precisely the most skeptical students who are the
most apt to yield to a sudden attack of credulity, for the simple reason
that it is they who feel the lack of religious certitude most painfully." n'
The same writer immediately added this illuminating
footnote:
"More than once I have been surprised, at the end of a conversation
with a radically skeptical student, to have him ask me an obviously
wistful question about the claims of the Roman Catholic Church."
Protestantism has so largely surrendered authoritative
teachings for arid speculations that it has little appeal for
those who seek spiritual certainty. Under the title "Protes-
tant Preaching: Pagan or Christian?" a Protestant minister
wrote an article in which he belabored his fellow ministers
for turning from the eternal verities of revealed religion to
61 Walter Marshall Horton, Theism and the Modern Mood, pp. 12, 13.
the discussion of questions that can provide no help for men's
souls. The concluding paragraph of his article shows the
relation of this situation to the question of conversions to
Catholicism:
"I hold no brief for the Roman Catholic Church. It would be im-
possible for me intellectually to accept its teaching. But, if Roman
Catholicism wins ultimately, it will be because men and women, tired
in soul, stand ready to forget its many archaic remnants of the past, and
kneel before the Altar, where for them an avenue may lead to the
presence of their God. . . . The Roman Catholic is constantly told that
his soul demands worship of its God, while the Protestant runs around
among his churches to hear 'Rey. A., who is a brilliant and popular
preacher.' He goes, like his pagan brother, to attach himself 'for a while'
to his favorite philosopher."
Mrs. White's Prophetic Words

Place alongside this a statement made by Mrs. White many
years ago, which has proved to be prophetic:
"A day of great intellectual darkness has been shown to be favor-
able to the success of the papacy. It will yet be demonstrated that a day
of great intellectual light is equally favorable for its success. In past
ages, when men were without God's word, and without the knowledge
of the truth, their eyes were blindfolded, and thousands were ensnared,
not seeing the net spread for their feet. In this generation there are
many whose eyes become dazzled by the glare of human speculations,
`science falsely so called;' they discern not the net, and walk into it
as readily as if blindfolded. God designed that man's intellectual powers
should be held as a gift from his Maker, and should be employed in
the service of truth and righteousness; but when pride and ambition
are cherished, and men exalt their own theories above the word of
God, then intelligence can accomplish greater harm than ignorance.
Thus the false science of the present day, which undermines faith in
the Bible, will prove as successful in preparing the way for the accept-
ance of the papacy, with its pleasing forms, as did the withholding of
knowledge in opening the way for its aggrandizement in the Dark
Ages."
Through the centuries Christians have looked to one or
the other of two sources of authority, the Bible or the church,
by which is meant the Catholic Church. The controversy over
65 J. Burford Parry in The Congregationalist, Jan. 15, 1931, p. 78.
66 Ellen G. White, The Great Controversy, pp. 572, 573.
whether the Bible or the church is the supreme authority
has been the very crux of the conflict between Rome and
Protestantism. Only to the extent that Protestantism has set
forth the Bible as the very voice of God speaking to us, has
she been able to offer to men that which satisfies the deepest
longing of their souls, a sure authority.
It is in the light of this that we can see the sinister import
of the modern apostasy, which has caused increasing multi-
tudes of Protestant church members, to say nothing of hosts
of nonchurch members, to view the Bible as a mixture of
folklore and beautiful platitudes. We speak often of complet-
ing the Reformation. It would perhaps be more exact to
speak of starting the Reformation all over again. Rome's
Counter Reformation in the latter part of the sixteenth cen-
tury, to recover Europe for the Papacy, never struck so deadly
a blow at Protestantism as did the evolutionist-modernist
movement that got under way in the latter part of the nine-
teenth century. In other words, the modern apostasy in
Protestantism has paved the way for a revival of Rome's
power.
Today the United States is the outstanding power in the
political world, and Rome, in the religious world. Both
have a common enemy, they believe, in Communism, which
fact will most surely tend to bind them ever more closely
together. The implications of this tempt one to make de-
tailed predictions, but I forbear prophesying. The evident
facts are sufficient in themselves, and so are the prophecies
of God's Book. To these I shall refer a little later.
3. The Decline of Liberty
Let us look now at the third prophetically important
development of our day, the decline of liberty. This decline
is a reversal of the long trend that began in the eighteenth
century. Then it was that new and revolutionary concep-
tions of the nature of the state and the rights of the individual
man began to be widely promoted. It was at the latter end
of that century that a new kind of government was established
39
here in America and a revolution took place in France that
marked the beginning of the end of kings and emperors in
Europe.
The trend toward democracy and freedom, the rights of
the individual, and the rights of small peoples may he said
to have come to a climax in the first world war, which Presi-
dent Woodrow Wilson declared was a war to make the world
safe for democracy.
But that war, which brought such destruction to long-
established governments, paved the way for new and more
powerful rulers. The shattering of the economy of nations
in the depression years, coupled with the second world war,
has created an unparalleled situation of economic instability
and international suspicions and fears. This in turn seems to
call for stronger and ever-stronger central governments, in
certain lands at least, and for a bewildering multiplication of
governmental regulations in virtually all lands. Very under-
standably these regulations are most evident in the area of
buying and selling, an activity central to the functioning of
any free society and vital to the life of every citizen.
At the same time Rome has been militantly aggressive
wherever she had opportunity in different lands to suppress
any opposition to the Catholic Church. This has been most
marked in Spain and in certain South American countries.
The increasing regimentation of the citizenry in most
countries, a regimentation due sometimes to economic neces-
sity, sometimes to the evil ambitions of dictators, and some-
times to both, has ominously darkened the sky of freedom.
We hear men speaking now of the twilight of democracy,
the ending of the great day of human rights that dawned so
auspiciously about two centuries ago. And these lengthening
shadows have only added to the tensions and perplexities in
the world of religion. Paradoxically, these shadows throw
light upon the prophecy of Revelation 13, which is inter-
locked with the third angel's message.
Let me now sum up this survey. In the world of thought,
religious and otherwise, the history of the last three centuries
is a history of the secularization of man. The increasing
dominance of science, with its apparent ability to explain
all the mysteries of life and its evident ability to provide com-
forts and satisfactions for man, has played the key role in this
secularizing process.
The Survey Summed Up
Man tends naturally, in his sinful state, to confine his
thoughts to this world. If science has proved to his satisfaction
that there is no evidence of a world beyond, and that God is
not really needed in explanation of this world or as an aid to
improving it, the inevitable result could not be other than
the secularization of man. Then with religious leadership
capitulating to the scientific premises, there was no check
upon the secularization. Furthermore, with all the great
centers of learning indoctrinating the youth with ideas which,
if not hostile to the supernatural, at least discounted or
ignored it, a secular fate for man was virtually inevitable.
If I had to describe in one word the mood of man in mid-
twentieth century in regard to the supernatural, I would use
the cold, hard word secular.
In 1948 there was published an outstanding volume
entitled Christian Faith and Secularism. In this book a group
of writers present the current picture of the blight of secu-
larism in every department of life. Here is the opening
paragraph:
"Secularism is no longer, as it was a hundred years ago, an intel-
lectual revolt against theological domination. It has become the support-
ing atmosphere of our culture. To describe it is like describing the air
about us. No logical knife can dissect it; it is too pervasive and fluid
to be captured in the net of any system of ideas. We are so completely
adjusted to it that we do not mark it, but only those salient traits of
our culture for which it is the permanent foundation." 87
The writer adds immediately, and correctly, "Secularism
is practical atheism."
67 Leroy E. Loemker, "The Nature of Secularism" in The Christian Faith and
Secularism, edited by J. Richard Spann, p. 11.
Only a few months ago Arnold J. Toynbee, one of the
most eminent of present-day historians, wrote a most remark-
able article for a religious quarterly in which he set forth
what he believed to he the real crisis in the world today.
lie declared:
"The fundamental conflict is not political but religious; and the
dividing line between the two religious camps is not the present world-
encompassing political boundary between a Russian and an American
sphere of political influence. The line cuts across the inward spiritual
world within every living soul on earth today—whatever label of politi-
cal citizenship may have been stamped upon its body by the accident
of birth.
"The underlying reason why our souls are in spiritual travail today
is because our generation is having to cope with one of the crises in
mankind's religious history. . . .
"The temptation to worship himself instead of worshiping a now
revealed True God has never ceased to beset man; and his temptation
to commit this intellectual error and spiritual sin has never been so
strong as it has come to be during this last century and a half. . . . This
fateful choice between God-worship and Man-worship, and not an
ephemeral struggle for political supremacy between Russia and
America, is the ultimate issue that is challenging all of us in our gen-
eration." "
That, generally, describes man at mid-twentieth century.
And how could the situation be otherwise in the light of the
forces that have operated in the scientific, the philosophical,
the religious, and the educational world, to take the reality
out of God, to make Him unnecessary in the explanation of
nature, and then to vaporize Him into a pantheistic God,
or to eliminate Him completely.
For those who wish to see a current exhibit of how this
worship of man, this naturalistic view of life, dominates
thought today, at least in the great centers of learning, I
submit the volume, published in 1944 by the Columbia
University Press, entitled Naturalism and the Human Spirit.
In this book a group of fifteen university and college profes-
sors, representing a cross section of the centers of learning
68 Religion in Life, Winter, 1951-52, pp. 6-8.

in America, set forth baldly the antisupernaturalistic view-
point on all life.
Before the modern era began, that is, before the great
Copernican discoveries in astronomy, man thought that this
little earth was the center of God's created universe, and that
he was the chief object of God's attention. But this gave
him no sense of pride, for he also viewed himself as guilty
before the great God, whose watchful eye was fixed upon
him. The Copernican discoveries, which suddenly revealed
the vastness of the universe, had, for a time, a shattering
effect upon man, for now he stood revealed as a little object
on a very little world, whirling in a vast universe. Most men
failed to enlarge their idea of God to match the enlarged
universe. Thus they inevitably felt that they could no longer
be sure that they were receiving the direct providential care
of God. This feeling that man is alone, adrift, and insignifi-
cant marked the beginning of what is known as the modern
mood of man, a mood that became increasingly general as
the churches began to be tinctured with skeptical thought.
But the passing years produced a strange evolution in
man's viewpoint. As he began to master nature through
the advances of science, his sense of inadequacy and spir-
itual loneliness tended to give way to a sense of self-sufficiency.
And as skeptical thought tended ever to make God and
heaven seem unreal, the earth began to loom ever larger
as the one sure abiding place and the proper center of all
man's interest. Thus man gradually began to feel once more
that he dwelt at the center of the universe—at least every-
thing else seemed incidental to this earth. But now it is a
center on which God's eye is no longer focused to guide man
as he walks about in his world, or to bring him to account
for all his acts, for he no longer believes that God guides it;
he does not even believe God made it; it evolved.
But as he walks about this world, the center and circum-
ference of all the interests of his now secularized mind and
spirit, he hears distant rumblings and sees blinding flashes
of light, the exhibits of man's greatest achievement, the
atomic bomb. And above the tumult he hears the forecast
that this world and all upon it are probably doomed to an-
nihilation, through the mutually suicidal endeavors of those
who are bent on using the latest inventions of this marvel-
ously scientific age.
Past history knows no parallel to this, no point where
men collectively have been brought to such a high point of
secularistic independence of God, only to find themselves
standing at the edge of an abyss.
The neo-orthodox movement to which I earlier referred
is neither large enough nor strong enough to alter this pic-
ture materially. And certainly the liberals, no matter how
chastened they may now be, are wholly unprepared, by the
very premises they hold, to offer escape from the dilemmas of
our day, or from the catastrophe that impends.
The Dilemmas of Religious Leaders
In such a world as this the dilemmas of modern religious
leadership are very great. First they lost faith in the Bible
and in the God of their fathers. Now they must lose faith
in man. They declared that man was an embryo angel, but
now two world wars, concentration camps, and the atomic
bomb reveal that evil spirits control him.
Religious leaders abandoned the idea of a heaven beyond
as the great goal of life. They jeered at Adventists and others
like us for offering "pie in the sky by and by." They viewed
this earth as a potential heaven and chided all who failed
to cooperate with them in social and legislative ways, to has-
ten this heavenly transformation of our earth. Now they
must sadly admit that there is small chance, if any, of this
world's being thus transformed. Rather, they confess that it
may be transformed into flames, kindled by atomic fires.
They had generally minimized and often abandoned the
everlasting gospel, the power of God unto salvation for the
individual heart, in favor of a social gospel that would some-
how save men collectively by improving their environment.
But they find that the social gospel seems not to work, at
least not in the way that they had anticipated, and many of
them now confess that there is small reason to believe that the
kingdoms of this world can be transformed into the kingdom
of God.
Religious leaders turned from belief in the salvation of
man, particularly the salvation of youth, through the means
of an evangelistic appeal, and adopted the theory of salva-
tion through education. What happened they had not antic-
ipated. The church colleges became hopelessly secularized,
to say nothing of state schools. Furthermore, a better educa-
tion often displayed itself, not in increasing righteousness,
but in more subtle forms of evil in the lives of men. College
education proved no barrier to entrance to a penitentiary.
Religious leaders removed the churches' emphasis on
evangelizing the world in a great foreign mission program,
first because they cast doubt on the unique efficacy of the
Bible plan of salvation, and second because they accepted the
science of comparative religions, which seemed to prove that
other religions may be quite as good as Christianity. Now
they sadly find that the whole world of non-Christians is
seething with explosive, revolutionary ideas, which create
a threat to everything for which the Christian religion stands,
a threat to the very life of mankind.
Religious leaders sought to harmonize all religious ideas
with scientific thought and methods. If the ideas could not
be harmonized, then the ideas must be surrendered in favor
of science. Now they sadly discover that science has betrayed
them. It was not concerned to discover God, as cloudy-minded
theologians had sentimentally declared. Science had no con-
cern about discovering God, but only the workings of nature.
Religious leaders extolled science as virtually the new
messiah, which was to save us from sickness, lengthen our
lives, give us increasing control over the elements, and virtu-
ally lead us into the promised land of an earthly millennium.
Now they are disillusioned by the discovery that science
has given to war its new deadliness and created the threat
of world explosion and oblivion.
In view of these dilemmas, Protestant leaders seek to dis-
cover in church union a new strength to meet the threat of
what they confess is a new paganism, fighting for the control
of the minds of men. They realize that union of the Protestant
forces alone is something short of the ideal goal. Hence they
explore the possibilities of establishing closer relations with
Rome, even though they have the gravest misgivings.
In the setting of this sad and disillusioning recital, I ask
the question, the most important question that could be asked
in religious circles today: What is the message that God
would have His spokesmen proclaim in an hour like this?
And I answer confidently, The threefold message of Revela-
tion 14. Before I offer the specific proof of the truth of this
answer, let me repeat what I said when we were examining
the beginnings of the Advent movement. We must never for-
get that Adventists have ever maintained that the three angels'
messages are prophetic declarations regarding the last days.
Hence, if our interpretation of them is correct, these three
messages should be uniquely and increasingly the truth for
all men today, the savor of life unto life or death unto death.
Indeed, on this very point the Advent movement really de-
pends for the validation of its claim that it has been raised
up to bring to men a particular message for a particular time
in earth's history. Let us examine these messages.
The First Angel's Message
In the last days "the everlasting gospel" is to be pro-
claimed. What meaning and force that phrase has acquired
as we have studied the history of religious thought during the
century. In a world that has largely abandoned the everlast-
ing gospel, by abandoning belief in the fall of man and
the substitutionary sacrifice of Christ, there is to be heard
again in the last hours of earth's history "the everlasting
gospel." Those who are to proclaim it are to build again the
foundations of many generations. ''hey are not the preachers
of new, strange doctrines but of the everlasting gospel.
This gospel is to be preached to every nation, kindred,
tongue, and people. At a time when the religious world has
lost its vision of foreign missions, because it has discounted
the divine character of the gospel, a movement is to rise up
to reaffirm the uniqueness and supremacy of the Christian
message to all men in all lands, and to herald it to the corners
of the earth.
A message is to go forth to "worship him that made
heaven, and earth." In a day when the world has largely
abandoned the idea of a personal God as Creator, a God
great enough to control all things, and has accepted the
idea of a pantheistic God, or at least a finite god enmeshed
in the processes of nature, when indeed the world has largely
turned from the worship of God to the worship of man, we
take as our battle cry, "Worship him that made heaven, and
earth, and the sea, and the fountains of water," for "the Lord
God omnipotent reigneth."
We call on men to worship God, "for the hour of his
judgment is come." In a day when men have largely lost
any clearly defined eschatological belief, any belief in the
last things of earth's history, and have also lost faith in the
possibility of improving this world; in a day when men feel
that the world is rushing toward a blind, explosive, and
meaningless end, how vital that there should sound forth the
solemn and meaningful truth that earth's destiny is in God's
hands and that the hour of His judgment is come, the hour of
investigative judgment that is soon to climax in the executive
judgment of the Second Advent. The world is not rushing
toward a blind and meaningless end; it is moving relentlessly
toward that end which holy prophets forecast, that end when
men shall stand before the judgment bar of God to receive
a reward for the deeds done in the body. It is the doctrine of
the judgment hour of God that gives meaning to life at a time
when all meaning seems to have been driven from life.
In a day when men have largely abandoned the idea of
sin, and thus of Christ's atoning work for sinners, how im-
portant that we should sound aloud the message of the sanc-
tuary service, which is now in its final phase. It is when men
see Christ ministering His blood to wash away the guilt of
the penitent that they can sense anew the awful reality of sin
and the price that was paid for our redemption.
In a day when the world generally considers all moral
standards as but man's changing thinking on morality, with
ensuing moral decline, how important to cry aloud that God
is coming to judge all men by His holy law, and that those
who will stand in that day will be those who keep the com-
mandments of God.
The Second Angel's Message
The message is to sound forth, " Babylon is fallen." How
timely that message when all about us is the clear proof that
apostasy has increasingly engulfed the religious world. Note
that I use the word "increasingly." The fall of Babylon
has been progressive. That is the conclusion we must reach
from our survey of religious history, and that is the view of
the fall of Babylon that Mrs. White so long ago made clear
to the Advent movement, when we were inclined to view the
fall of Babylon as having fully taken place at the beginning
of Advent history. In the first edition of The Great Contro-
versy (1888) Mrs. White wrote:
"The message of the second angel did not reach its complete ful-
fillment in 1844. The churches then experienced a moral fall, in con-
sequence of their refusal of the light of the Advent message; but that
fall was not complete. As they have continued to reject the special
truths for this time, they have fallen lower and lower. . . . But the
work of apostasy has not yet reached its culmination." '"
The new edition in 1911 also affirms that "the work of
apostasy has not yet reached its culmination." We know that
that culmination is to be found in the linking of Protestant
and Catholic interests and the enforcing of the mark of the
beast. But the important point that Mrs. White makes so
clear is that the fall described by the second angel is progres-
sive, that the apostasy of 1844 would increase as the years
went by. How true that has proved to be.
69 Page 389.
But let me call your attention to one striking difference
between the wording of the old edition and the new edition
of The Great Controversy. In the old edition we read in this
same connection: "In the eighteenth chapter of the Revela-
tion, in a message which is yet future, the people of God
are called upon to come out of Babylon." In the new edition,
published in 1911, this time clause, "in a message which is
yet future," has been deleted. In other words, Mrs. White
in 1911 declared that the message of the opening verses of
Revelation 18 is no longer "future." Adventists have always
regarded the message in those first verses of Revelation 18
as the reaffirmation of the second angel's message, only in
more thunderous tones, as though a last appeal were to be
made to men. Surely as we look back over our survey of
religious history and note how apostasy came to full flower
in the early part of the twentieth century, we are led spon-
taneously to cry out with a loud voice, "Babylon is fallen;
come out of her, my people."
If, early in the twentieth century, the progressive fall
of Babylon had reached that point where Mrs. White could
declare that the message of the angel of Revelation 18 is no
longer future, we ought to make the second angel's message
more central to our preaching than ever before. We are not
preachers of smooth things. We have a message of judgment
as well as of salvation to proclaim to men.
The Third Angel's Message
As preachers of the threefold message, we are to declare
that "if any man worship the beast and his image, and re-
ceive his mark," the last judgments of God will come upon
him. As earlier stated, this message is an implied prophecy
of the great power of Rome and the United States, and the
united power of American Protestantism in the last days.
It is also a prophecy regarding the close working together of
Rome and the United States. We have further noted that
when taken in conjunction with Revelation 13 it is an implied
prophecy of startling curtailment of liberty in earth's last
hour. Now, in a day when we see these very prophecies ful-
filling before our eyes, we can cry out with new power against
that which is the sign, the mark, of this climaxing apostasy,
the Sunday institution.
And as we preach we should set forth Sunday in its
larger setting as a mark of the apostasy of man in all ages,
for it is a symbol of that turning away from the true God
who created heaven and earth, that has distinguished fallen
man from earliest times. Paul declared that men turned from
the true God because they glorified Him not as God but "wor-
shipped and served the creature more than the Creator."
Rom. 1:25. Central in ancient times was the worship of the
sun, and then in counterfeit Christianity came the "man of
sin" exalting "himself above all that is called God" and
"shewing himself that he is God." 2 Thess. 2:3, 4. Through
him the pagan Sunday was brought into the church, both as
a mark of his power and as a substitute for the Sabbath,
which ever reminds us that God, the Creator, is above all.
Sunday also stands as the one uniting symbol of Protestantism,
and Protestantism is now distinguished by its denial of crea-
tion, its minimizing of God, and its exaltation of man. Sunday
thus stands forth as the identifying mark of pagan, papal,
and Protestant religions, all of which, in turn, have exalted
the creature above the Creator.
It is high time for us to stress more fully to Bible-loving
segments of Protestantism that when they keep Sunday in
honor of the resurrection, declaring that they are more
Christian than those who keep the Sabbath in honor of
creation, they forget that it is creation with its perfection,
followed by the fall, that gives meaning to Christ's death
and resurrection. When creation is gone the meaning of the
resurrection departs. How, then, can it be more important
to honor the event of the resurrection than the event of
creation? How vastly more important that the foundation
of creation be preserved, lest the whole structure of Chris-
tianity collapse, the resurrection included.
I am reminded of a conversation that I had with a Baptist
minister at the height of the fundamentalist-modernism con-
troversy. He deplored the split in the churches and feared
total apostasy. Then he turned to me and said, "I suppose
that in your church you have the same split?" I assured him
that so far from our having a split we had not even the be-
ginnings of it. He looked amazed and asked whether I could
possibly explain it. I replied, "How is it possible for Advent-
ists to give any credence to the evolution theory, when every
week they set aside a whole day as a memorial to Him who
created the heavens and the earth, as the book of Genesis
describes?" He gazed at me a moment and then exclaimed,
"I'd never thought of the Sabbath in that way before."
Proclaim the Sabbath More Fully
Men and brethren, preachers of the threefold message, it
is time for us to help men to see the Sabbath in that way.
It is time for us to proclaim the Sabbath more fully, as the
sign, the mark, of those who have no part in the worldwide
apostasy, the mark of those who truly believe that the Lord
God omnipotent reigneth, that He is the Creator of heaven
and earth, and will create a new heart within those who put
their trust in Him. Yes, the mark of those who believe that
this world is not in the grip of cold, senseless forces, carry-
ing us we know not where, but rather that the world is under
the guiding hand of a Divine Being who created it not in vain,
and who will soon come to re-create this earth in righteous-
ness.
How fitting that in a day when apostasy most sharply
reveals itself in an attack on creation and a personal God,
Heaven should command that men be called to honor the
memorial of creation and creation's God.
It is high time also that we remembered in a larger way
than we have thus far that the great apostasy growing out
of the denial of creation has given to Rome certain of her
unique strength today. For, as we have noted, her appeal
to men is the appeal of certainty and assurance in the midst
of a skeptical age. In other words, the apostasy of Protestant-
ism strengthened the hands of Rome. Thus the renuncia-
tion of the creation record has produced a doubly evil effect.
Apostate Protestantism, on the authority of human reason,
cast out the creation record. Apostate Catholicism, on the
authority of tradition, lifted up Sunday as a mark of its power.
Thus the Sabbath stands revealed as the symbol of Bible
opposition to the two great forms of apostasy in the Christian
world in these last days. The Sabbath we keep is the sign
we display to the world that we have no part in either apos-
tasy; it is a witness we bear to all men that our allegiance is
to the God of the holy prophets and apostles, and that our
hope is in Him who made heaven and earth.
I see ever-increasing significance in Mrs. White's words
that "at the commencement of the time of trouble, we were
filled with the Holy Ghost as we went forth and proclaimed
the Sabbath more fully." We can preach the Sabbath with
a fullness that was impossible for the pioneers to give to it.
It is of the nature of fulfilling prophecy that when the time
is at hand, the message of God can be seen in its fullness and
should be preached in its fullness.
We can only conclude that if no threefold message had
been specifically penned on the pages of Bible prophecy,
something like unto it would need to be sounded today to
meet the last great apostasy. From the outset we as a people
declared that the justification for the existence of this move-
ment resided in our claim that we had a special message to
proclaim, the threefold message. We made that claim in a day
when our Sabbath preaching seemed to men a mere quibble
over days, and when our declaration as to apostasy in Christen-
dom seemed no more than the propaganda of proselyting
enthusiasts. We made that claim in a day when our declara-
tions of coming judgment seemed like the ravings of irra-
tional alarmists. But we made our claim, declaring that the
future would prove all our forecasts true. Time has fully
validated that claim. Let us arise and finish the work of God.

Antichrist in History and Prophecy
By
FRANK H. YOST
Antichrist in History and Prophecy
Introductory Remarks
It is becoming increasingly evident to all of us that the central

theme of this Bible Conference is the Lord Jesus Christ. We
are seeing Him as our Saviour from sin, and we are seeing
His death on the cross as the high pinnacle of Christian doc-
trine, the pinnacle to which the Old Testament points with
its types and its rituals, and upon which hangs the New
Testament with its glorious gospel of grace and the service in
the heavenly sanctuary which it reveals.
It is of these things that I would long to speak to you
tonight. But I have another assignment—a discussion of the
perversion of these very truths—to point out how Satan, the
false christ, and the apostasy that he has been leading through
the ages endeavored to warp and twist every truth that
Christ's nature and office reveal. As a good soldier, I have
obeyed and accept this assignment.
And this topic must be treated. It is history that teaches
us what it means to disobey God and to reject the atonement
for sin available through Jesus Christ.
This is the true work of history. History is an art, but
it is more. History is a cultural expression, but it is more.
Rightly studied, history tells us what life is. It tells us this
in positive terms. It tells us this in negative terms.
40 625
A people without a sense of history is like a man without
a memory. To a man suffering from amnesia each day is a
blind experiment, usually ending in frustration, often in
disaster. But a man with a memory and a people with a sense
of history understand what is happening day by day, because
each day is seen as though thrown upon a screen, with the
past, that is, history, as the backdrop.
Unfortunately, history is much more the record of failure
than of success. This must be so in a world fallen in sin. To
examine the Antichrist, prophesied in Scripture and mani-
fested in history, means to see a dark picture. But the lessons
of this dark picture must not escape us. We must see the
picture and learn its lessons.
"Antichrist" Defined and Applied
"Antichrist" (Antichristos) occurs as a term but four times
in the Bible:
1 John 2:18, 22---Antichrist will come, but there are many
antichrists. Antichrist denies the Father and the Son.
1 John 4:3; 2 John 7 Antichrist is he who fails to confess
that Jesus Christ came in the flesh.
John's use of the term "antichrist" seems generalized, to
apply to any opponents of Christ, but the expressions he uses
with it would certainly include the Docetists, who were in
his day teaching that Christ was only an "appearance" or a
"seeming" on earth, and the Gnostics, who taught that Christ
was but one in a series of emanations from the great universal
Divine Spirit.
Commentators ever since apostolic times have, however,
applied the term to the false christs foretold by the Lord
Himself. (Matt. 24:24.) Paul's "man of sin" (2 Thess. 2:3),1
"the Lawless one" (verse 8, Weymouth), spoken of in the
singular number, has always been held to be a prophecy of
Antichrist. The beasts of prophecy, particularly the beast of
Revelation 13 and Revelation 17, have been identified with
1 The Catholic Encyclopedia identifies this "man of sin" with the "little horn" of
Daniel 7. A. J. Maas, "Antichrist," Vol. I, p. 560.
Antichrist, as has the blasphemous and persecuting "little
horn" power of Daniel 7.
However, the early Fathers of the church made a more
personal application of the term. Some called Nero Anti-
christ. Others held that the expression defined a man, yet to
be manifested, armed with satanic power in his conflict
against Christ and His followers. This was the view main-
tained during the early Middle Ages.'
But in the tenth century a much more local and immedi-
ate application was made. In a written attack upon Pope John
XV at the Council of Rheims in 991, the author, perhaps
Arnulf, bishop of Orleans, or Gerbert, later Pope Sylvester
II, maintained that a future pope, one "without charity and
puffed up with knowledge," was to be the Antichrist. This
was probably more than mere name calling, and was a fore-
taste of what was to come. It was Joachim of Floris in the
twelfth century who first suggested that Antichrist would
come as the Universalis Pontifex, the universal pontiff, and
occupy the Apostolic See.3 It was a contemporary of his,
Amalric of Bena, who first attached the name to the pope,
that is, to the papal system.4
The Germans of the later Middle Ages, looking back with
bitterness upon the papal struggle against the German em-
perors of the Western Empire, called Gregory VII, foe of
Emperor Henry IV, the Antichrist. The Waldenses devel-
oped further the designation of the Papacy as Antichrist, in
which they were imitated by the Hussites of Bohemia and
Wycliffe and the Lollards of England.
The men of the Reformation followed this interpreta-
tion. Luther, Calvin, Zwingli, Melanchthon, Bucer, Beza, and
practically all their disciples called the Papacy Antichrist.'
2 Commodian, Instructions, chap. 41, in The Ante-Nicene Fathers. Translations of

the Writings of the Fathers Down to A.D. 325 (hereafter referred to as ANF), Vol. IV,
pp. 210, 211; Victorinus, Commentary on the Apocalypse of the Blessed john, ad chap. 17,
in ANF, Vol. VII, pp. 357, 358.
3 Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, eds. John M'Clin-
tock, and James Strong, Vol. I, p. 259, art. "Antichrist." John C. L. Gieseler, Text-Book
of Church History (1865), trans. Henry B. Smith, Vol. II, p. 133.
4 Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, Vol. I, p. 257.
5 Ibid.
So far as Catholic writers have touched upon the question,
they take the view that Antichrist is a person. He was one
of the persecuting pagan Roman emperors, perhaps Nero.
Innocent III, twelfth and thirteenth centuries, declared
Mohammed to be Antichrist. Others take the view of the
later Fathers, that. Antichrist is a person with satanic powers,
yet to be revealed."
This Catholic teaching is followed in general by that
branch of Protestant Christians known in the United States
as fundamentalists. In fact, they have worked out quite a
systematic theology on Antichrist. He is to be a malevolent
personality, by some thought of as the offspring of an unholy
union of the devil with a beautiful woman of Jewish descent,
who will, "in the midst of the week," the seventieth week,
take over the rulership of the earth for 1260 days, three and
a half years, after Christ has in the rapture removed the
saints from the earth. Christ will at the end of the half week
of years conquer the Antichrist, and the millennium of peace
on earth will follow.?
To Seventh-day Adventists the Antichrist is primarily
and fundamentally Satan, who first rebelled against Christ,'
who will just before the Second Advent endeavor to imper-
sonate Christ on earth,' and who will eventually be destroyed
after the one thousand years in the lake of fire. (Rev. 20:10.)"
This Antichrist is the dragon beast of prophecy, and his
followers, organized to act in world affairs politically or
ecclesiastically, are symbolized in prophecy by beasts of vari-
ous descriptions.
However, Antichrist is known to Adventists more widely
and generally as the Papacy, represented as the "little horn"
of Daniel 7 and the "beast" of Revelation 13. The Antichrist
Satan appears in the history of the Christian church in the
guise of the so-called, and falsely called, vicar of Christ, the
6 Irenaeus, Against Heresies, bk. v, chaps. 25-38, in ANF, Vol. I, pp. 553-560; Tertul-
lian, Against Marcion, bk. v, chap. 16, in ANF, Vol. III, pp. 463, 464.
7 William E. Blackstone, yesus Is Coming (3d ed.), pp. 185, 209.
Ellen G. White, T he Great Controversy, p. 624.
" Ibid., p. 673.
pope, until he himself comes to take over as the false christ.
In the great controversy between Christ and Satan, the
Antichrist, four great and awful manifestations of the beast
are specifically marked in theological history:
1. Satan, the beast par excellence, who used the serpent,
that beautiful creature so different from the snake of common
knowledge," to deceive the primordial pair in Eden, and
hence is called the serpent and also the dragon. (Rev.12:3,
9, 14-17.)12 Satan's career is pictured in Scripture as a series
of apostasies, expulsions, and degradations terrible to con-
template and awful in their consequences to men.13 The
satanic dragon is a composite of the prophetic beasts. (Rev.
12:3.)
2. The total of all apostasy among men, described for
instance by Paul in an appalling picture of evil. (Rom.
1:18-32; 3:5-20.)" In revealing this apostasy the prophets have
singled out certain nations as peculiarly inimical to the
people of God. Four of these are specially described under
the picture of beasts by the prophet Daniel. (Dan. 7:3-8,
17-28; 8:3-8, 20-22.)" They are as follows:
a. Babylonia, the Neo-Babylonian Empire, as a lion in
Daniel 7, previously described as the head of gold in Nebu-
chadnezzar's image vision of Daniel 2.
u Patriarchs and Prophets, pp. 53, 58.
13 Satan's successive falls, his expulsion from heaven, his limitation to or confinement
upon the earth, and his final destruction can be clearly marked:
a. His spiritual fall from righteousness, when iniquity was found in him. Isa. 14:12-14;
Eze. 28:12-17; Patriarchs and Prophets, pp. 35-42.
b. His being cast out of heaven with the fallen angels, and his "tartarization," so to
speak, or expulsion into Tartarus. 2 Peter 2:4; Luke 10:18; Rev. 12:3, 4. After he had in-
duced mankind to obey him he appeared in the councils of heaven as representative of this
earth. Job 1:6-12; 2:1-7; John 14:30; Patriarchs and Prophets, pp. 67, 69.
c. His being cast down when Christ sealed His victory over sin and death at His
ascension and expelled Satan and his angels, once and for all, from heaven. Rev. 12:7-13;
John 12:31.
d. His voluntary coming to earth at the end of the age as false king and false christ
—Antichrist in particularis, as suggested by 2 Corinthians 11:14 and 2 Thessalonians 2:8,
where "the Lawless one," not system or group, but a wicked person, is described. The Great
Controversy, p. 624.
e. His being cast upon the earth and restraint there, not only from further deceits by
the circumstances of the desolation of the earth, but by his being actually restrained from
leaving the earth. Rev. 20:1-4.
J. His being cast into the melting mass of the earth (2 Peter 3:10), the "lake of fire"
of Revelation 20:10, where he suffers the longest of all and will be destroyed without
recovery or return. Ellen G. White, Early Writings, p. 291; The Great Controversy, p. 673.
" Cf. Patriarchs and Prophets, p. 91.
15 Cf. Patriarchs and Prophets, pp. 119, 120, 125, 259, 342; Ellen G. White, Prophets
and Kings, pp. 363, 366, 501, 531-535, 600, 601.
b. Medo-Persia, as the bear of Daniel 7, and the ram of
Daniel 8; the breast and arms of silver of the image.
c. Macedo-Greece as the leopard of Daniel 7 and the goat
of Daniel 8; also the thighs of brass of Daniel 2.
d. Rome as the nondescript beast of Daniel 7. As the
progress of the empires is westward, and since the West has
been in actuality the center of the great world expansion of
Christianity, as well as of the great organized apostasy, proph-
ecy has concerned itself largely with the Roman Empire's
westward development. It is, then, the western part of the
Roman Empire that prophecy reveals being fractionated
into ten kingdoms, represented by the ten horns. These
symbolize the Teutonic nations, nominally under the empire,
upon whom devolved the ridership in the West as the
Roman central administration in the West collapsed. Among
these, the strange, different, repulsive, and blasphemous little
horn, the Papacy, takes its place by the elimination of three.
Respectively these symbols correspond to the legs of iron
and the feet of iron and clay, and the ten toes of iron and
clay, of Daniel 2. The little horn of Daniel 8 is the counter-
part in one symbol of the fourth beast and the little horn
of Daniel 7, thus representing both pagan and papal Rome.
Of these four powers, two stand out in Scripture as
deserving of special condemnation:
3. Babylonia, from which in its ancient city-state form
Abraham had to migrate in order to find and serve the one
true Creator God. In the united form of Neo-Babylonia this
power was to Isaiah (Isaiah 13, 14, 39) an object of special
concern and condemnation, and was the peculiar foe and
eventually the conqueror of the Judean remnant left in
Palestine after the removal of the ten tribes (2 Chronicles 36).
Jeremiah warned of the Babylonian danger, and lived to
see his dire prophecies fulfilled. (Jeremiah 20, 21, 24, 25,
27-34, 37-39, 50, 51.) Ezekiel and Daniel became Babylonian
captives. (Ezekiel 1 Daniel 1.)
Since Babylonia was the particular enemy of God's people
in the clays of the Old Testament prophets, the name was
taken to apply to pagan Rome, the particular enemy of the
incarnated Son of God and His followers in New Testament
times. In apostolic times Rome was called Babylon (1 Peter
5:13)," and the term was used as a symbol for the archenemy
of the church on earth by John in the Revelation (Rev.
14:8; 16:19; 17:5; 18:2, 10, 21).
4. Both "beast" and "Babylon" were the terms used sig-
nificantly by John for the New Testament prophetic counter-
part of the little horn of Daniel 7—the Papacy. The Jezebel
of the Thyatiran period of the church's history in Revelation
2:18-29 becomes in ampler presentation the composite beast
of Revelation 13. It shows in its bestial qualities characteris-
tics exhibited by the four imperial beasts of Daniel 7. But
"beast" is not a sufficiently illustrative term for the Spirit of
prophecy to complete the picture. In describing the Papacy
in Revelation 17, the Spirit presents a fuller counterpart of
the woman Jezebel of Revelation 2:20, and sets it forth as
the harlot, a woman completely fallen in the uncleanness of
spiritual adultery, into which she has led the whole world.
(Rev. 17:3-7.)"
But the woman of Revelation 17 is seated upon a beast.
(Verses 3, 7.) The harlot is ecclesiastical Rome, and under-
girding her power is the beast representing all the composite
16 "And Peter makes mention of Mark in his first epistle which they say he wrote in
Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he
does in the following words: 'The church that is at Babylon, elected together with you,
saluteth you; and so doth Marcus my son.' "—Eusebius, Church History, bk. ii, chap. 15,
par. 2, in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church
(hereafter referred to as NPNF), 2d series, Vol. I, p. 116.
Cf. Jerome, Lives of Illustrious Men, chap. 8, in NPNF, 2d series, Vol. III, p. 364;
and Di Bruno: "I must premise that amongst the first Christians pagan Rome was often
designated under the name of Babylon, and naturally so, especially among the converted
Jews, who saw the great similarity between the two capitals on account of their vastness,
pagan immorality, superstition, and common antagonism to the people of God.
"For this reason no one mistook what St. John in the Apocalypse designated under
the figure of Babylon.
"In the end of the first general Epistle of St. Peter we have these words: 'The Church
that is in Babylon, elected together with you, saluteth you: and so doth my son Mark'; in
which passage the word Babylon must be taken to mean Rome; in fact, it is not recorded
either in Holy Scripture or elsewhere that St. Peter or St. Mark had ever been to ancient
Babylon in Asia; and no ancient writer has ever said that this letter was dated really from
ancient Babylon, or that it was so understood by any one; on the contrary, it is recorded
positively in the history of Eusebius (Book II., chap. xv.) as having been stated by Papias,
the disciple of St. John the Evangelist and friend of St. Polycarp, that St. Peter, in his
first Epistle which he wrote from Rome, called Rome figuratively Babylon. The same thing
is asserted by St. Jerome in his book of Illustrious Men when he speaks of St. Mark."—
Joseph Fah Di Bruno, Catholic Belief, ed. Louis A. Lambert (New York: Benziger Brothers,
1884 [imprimatur of Cardinal McCloskey]), pp. 323, 324.
17 Cf. Prophets and Kings, pp. 114-116; The Great Controversy, pp. 381-389, 439.
apostasy of the past, the present, and the future. Here are
pictured seven heads as the Seven Hills of Rome, to aid in
making identification of the beast. (Rev. 17:3; 9; 13:1; 12:3.)18
By prophetic extension these seven heads, clearly successive
(Rev. 17: 9, 10), portray the successive empires that have been,
and the forces that will be, enemies of God's people. These
powers, in their perpetuated manifestations, accompany and
envigor on the human side the machinations and preten-
sions of the papal harlot (verses 3, 9, 12, 13)," until the final
collapse at the end (verses 16-18; 18:8-24), "the judgment
of the great whore."
For an understanding and analysis of the various phases
of the great apostasy, we are dependent almost entirely on
the Biblical books of Daniel and the Revelation.
By vision after vision and symbol upon symbol the
satanic characteristics and evil activities of these powers, and
especially the Papacy, are presented.
The Papacy
It is the intent of this paper to see the prophetic beast
as Rome, and to concentrate intensively upon Rome in its
papal phase as the Antichrist of long centuries of history:
a specifically blasphemous apostasy arising out of general
apostasy.
The Papacy Defined
The Papacy is the sacrosanct and infallible episcopal
administrative head of the great Roman Catholic religious
system. As Christ is the mystical, invisible head of the mystical
body, the true universal church, the pope is in fact the visible
head of the visible Catholic or universal false church that
Satan has set up as a deceptive counterpart of the true church
of Christ. The pope, or papa, as the Latin and Italian words
are, is the bishop of Rome, metropolitan of the Roman arch-
el. The Get ai (.ortisen,o3)., r. 3I•

'" 1Gid., p. '388.
diocese, Primate of Italy, and Pontifex Maximus of the pro-
fessed universal church.
The Papacy claims that Christ left Peter to be the chief
or prince of the apostles, the petros or rock, upon which the
church was founded by Christ. (Matt. 16:18, 19.)" According
to this claim, Peter was founder of the church at Rome, where
he preached twenty-five years,' from the time of his release
from prison by Herod Agrippa I in Jerusalem in A.D. 44.
(Acts 12:3-23.)" until his martyrdom in Rome in 68. Before
his death Peter, it is claimed, appointed to succeed him
Linus," the first of a succession of men who in turn have
become apostolic princes in the realm of Peter. Apostolic
succession, says Rome, exists only through the Papacy, in the
extension of episcopal authority through the bishops by
certification of the Church of Rome.' There are churches
other than Rome which can prove that they have been
founded by apostles, but Rome claims the primacy among all
churches,' and, as a matter of theological fact, urges that all
churches that do not admit Rome's claim are schismatical,
and have fallen from the true way.
The Petrine theory of the Papacy, based on Matthew 16:
18, will be considered later, but be it asserted that Christ
is the Rock (1 Cor. 10:4) who has founded, and is the foun-
dation of, the church of Christ (1 Cor. 3:11)." No apostles
have built the church except in and through Christ, and not
merely one apostle, but all the apostles and New Testament
prophets have been builders of the church through their
Lord. (Eph. 2:19-22.)
2. Cf. Ellen G. White, The Desire of Ages, pp. 412-414.
22 Eusebius, Chronicon, in Continuatio of Jerome, ad ann. 44, in Migne, Patrologia
Latina, Vol. XXVII, col. 450.
22 This is a very important chronological datum, as it can be fixed with certainty at
A.D. 44. The emperor Caligula died in A.D. 41, and was succeeded by Claudius. The newly
crowned emperor made over to Herod Agrippa I the territories of his grandfather Herod
the Great, and named him king. (Josephus, Antiquities of the Jews, bk. xix, chap. 5, par. 1.)
Agrippa died after reigning three years, that is, in A.D. 44. (Ibid., chap. 8, par. 2.)
2" Eusebius, Church History, bk. iii, chap. 2; chap. 4, par. 9; and chap. 20, par. 3,
in NPNF, 2d series, Vol. I, pp. 133, 137, and 149, where see ed. notes.
24 Canons and Decrees of the Council of Trent, 23d session, July 15, 1563, "On the
Sacrament of the Order," Canons VII and VIII, in Philip Schaff, Creeds of Christendom,
Vol. II, pp. 192, 193.
"Profession of the Tridentine Faith," art. 1, in Philip Schaff, Creeds of Christen-
dom, Vol. II, p. 209.
Cf. Ellen G. White, The Acts of the Apostles, pp. 175, 176; Prophets and Kings,
pp. 595, 596.
The succession from these true apostles and prophets has
been, not psychological, political, or ecclesiastical, but spirit-
ual, and not personal, through popes, of which Scripture
knows nothing, or through bishops, but corporately through
the body of the church as the body of Christ.'
The Evolution of the Episcopate
Who are these bishops, of whom the pope claims to be
the supreme pontiff?
There were but two classes of functionaries known in the
New Testament church:
1. The order of the men of the Holy Spirit, the pneurnati-
koi (Gal. 6:1; Rom. 8:6; 1 Cor. 2:15; 3:1; 14:37), who were
the bearers of special gifts of the Holy Spirit, by virtue of
which they were acknowledged:
a. Apostles (Greek, aposto/us., "one sent") or mission-
aries (Latin, missionaries, "one sent").
b. Prophets.
c. Evangelists.
d. Shepherds or pastors.
e. Teachers.
f. Exhorters.
g. Healers.
h. Workers of miracles.
i. Speakers of tongues.
j. Interpreters of tongues. (Rom. 12:6-8; 1 Cor. 12:8-10;
Eph. 4:11.)2'
These were not elected functionaries, but arose spon-
taneously through evidence acceptable to the church that
they had the gifts they professed. Ellen G. White is in that
blessed sequence of those who enjoyed gifts of the Spirit.
2. The other group was an elected one, of which there
were two orders: the elders or presbyters (from Greek,
presbyteros) (Acts 11:30; 14:23; 15:2-6, 22, 23; 20:17; 1 Tim.
The Desire of Axes, pp. 461, 467; Ellen G. White, Testimonies for the Church,
Vol. IV, pp. 393, 529.
Cf. Acts of the Apostles, pp. 91, 92.
5:17; James 5:14; 1 Peter 5:1), and the deacons (from Greek,
diakonos, "servant") (Phil. 1:1; 1 Tim. 3:8-13).' The deacons
cared chiefly for the material and physical phases of the
church's needs. (Acts 6:1-6.) The elders looked chiefly to the
spiritual and administrative needs of the church. The quali-
fications and duties of the deacons (1 Tim. 3:8-13) and the
elders (1 Tim. 3:1-7; Titus 1:5-9) are rather clearly defined.
But quite early, beginning perhaps as early as the second
century, the order of elders bifurcated into (a) bishops "over-
seers" (from Greek, episkopos) and (b) elders as local pastors.
The Scriptures know no such division: both terms, overseer
and presbyter, are used in the New Testament for the same
office. Paul calls the representatives of the church of Ephesus,
who at his request came to Miletus to confer with him, at
the same time presbyters and overseers--presbyter as the
name of their office (Acts 20:17; see margin) and overseer
as the name of their function (verse 28, margin; cf. verse 17).
Paul uses the terms as synonyms in his letter to Titus. (Titus
1:5-9.) He addresses only the bishops and deacons at Philippi
(Phil. 1:1), but there is no hint that these bishops are other
than elders.
There were elders in every church in apostolic times
(Acts 14:23; Titus 1:5), and they are spoken of in the plural,
as "ordained" (Authorized Version) or "appointed" (Ameri-
can Revised Version), that is, elected (Acts 14:23)." Accord-
ing to the postapostolic writers, there was a first or presiding
elder in each group of elders." It is evident that the title
bishop came to be reserved eventually to the president of
the elders.
In some localities the president, or presiding elder, rose
to a unique position as overseer or bishop more rapidly than
Cf. Acts 6:3-6 and Ibid., pp. 87-97.
31 The Greek word thus translated is Cheirotoneo, "to stretch the hand"; that is, to
vote or choose. Since later records show the bishops to have been elected: Eusebius, Church
History, bk. vi, chap. 29, pars. 2-4; Cyprian, Epistle 51, pars. 8 and 54, par. 6, in ANF,
Vol. V, pp. 329, 341; Constitutions of the Holy Apostles, bk. iii, sec. 2, chap. 20, and bk.
viii, sec. 2, chaps. 3, 4, in AM', Vol. VII, pp. 432, 481, 482; Apostolic Canons, i, in ANF,
Vol. VII, p. 500.
3 ' Justin Martyr, First Apology, chap. 67 (about A.D. 155); Tertullian, The Chaplet,
chap. 3 (about A.D. 225). The Greek word in Justin Martyr translated "president" or
"leader" is ho proestos. Tertullian's Latin for "president" is praesidentes.
in others. Shortly after A.D. 100 the president at Antioch is
being called bishop, and an early bishop of Antioch, Ignatius,
makes great claims for the authority of the bishops." But
Clement, leader of the church at Rome, writing to the church
at Corinth in A.D. 96, knows only presbyters; and as pre-
viously mentioned, Justin and Tertullian speak of "presiding
ones," apparently still the chiefs of the elders.' Indeed,
Tertullian resents the growing authority of the bishops."
He dreaded what he saw---the authority in the church being
taken from the church, and the leadership tending to become
monarchical. This it did. Eusebius, writing about A.D. 324,
in his Church History, knows all the early church leaders as
bishops, and not as presbyters.' lie is, of course, in this
reflecting his own times.
However, the environmental condition of the early
church, psychologically, secularly, and socially, made almost
inevitable the hardening of the office of presiding elder into
that of the monarchical bishop. In fact, viewing the condi-
tions, one feels that it would have required specific resist-
ance on the part of the church as a commonwealth to have
avoided the emergence of the bishops. Some such endeavors
were made from time to time, but they were sporadic and
unsuccessful. The following are causes and factors in the
emergence of the bishops as monarchs in the church:
I. The normal and proper tendency of humanity is to
look to leadership. It was a time of centralization and autoc-
racy in public government. The president of the elders would
of necessity have personal faculties of leadership, and would
Ignatius (in Loeb Classical Library [hereafter referred to as LCI,1, The Apostolic
Fathers, Vol. I), Epistle to the EPhesians. chap. 2, pp. 174, 175; chap. 3, pp. 176, 177;
chap. 4, pp. 176-179; chap. 5, pp. 178, 179; Epistle to the Magnesians, chap. 6, pp. 200-203;
chap. 13, pp. 208-211; Ehisac w the Trallians. chap. 2, pp. 212-215; chap. 3,pp. 214, 215;
chap. 7, pp. 218, 219; Epistle to the Philadelphians, chap. 7, pp. 244-247; Epistle to the
Smyrnaeans, chap. 8, pp. 260, 261; chap. 9, pp. 260-263; Epistle to Polycarp, chap. 6,
pp. 272-275. However. of the doubtfulness of these epistles see Philip Schaff, History of the
Christian Church, Vol. II, p. 660: "These oldest documents of the hierarchy soon became
so interpolated, curtailed, and mutilated by pious fraud. that it is today almost impossible
to discover with certainty the genuine Ignatius of history under the hyper- and pseudo-
Ignatius of tradition."
:0 Clement, First Epistle to the Corinthians. chap. 45, par. 5, and chap. 47, par. 6,
in LCL, The Apostolic Fathers, Vol. I, pp. 86, 87, 90, 91.
34 On Modesty, chap. 21, in ANF, Vol. IV, pp. 99, 100.
ar, Eusebius, Chneelt History, bk. iii, chaps. 13-15, 22, 32, 3.4-36; bk. iv. chaps. 4-6, 10,
show efficiency in his office. Perhaps, at a time when there
was little education, such a man would manifest some psycho-
logical and intellectual gifts.
2. Christianity was an urban organization. There was
normally only one church as an organization in each city.
But the groups of believers doubtless met simultaneously in
different parts of the city. Large gatherings by a persecuted
sect would not usually be safe. Perhaps each one of the
local groups was presided over by an elder, but the presiding
elder would have general oversight of church matters in the
city, and probably in the country immediately surrounding
the city. This would be normal, in view of the Greek and
Roman concept of the city-state. Thus the presiding elder,
the overseer (episkopos, "bishop"), would take on the im-
portance of the city over which he had supervision in even
so insignificant an affair as an illegal, infant Christian church.
3. The offerings that came into the infant church were
used for the most part for the support of the poor, the un-
fortunate, the sick, and those in prison for their faith. Upon
the president devolved the responsibility of handling these
moneys. Undoubtedly in that early day this gave him a
position of great influence. (Titus 1:7.)"
4., When the frequent persecutions of that day tended to
scatter the flock, it was to the elders that the church members
looked for leadership. Of course, the position of the presiding
elder as the more general overseer was enhanced by the needs
of those perplexing days. In fact, so obvious was the depend-
ence of the church members upon their overseers that the
pagan Roman authorities sensed it and early directed the
persecutions against those very officials. This was so until
the very close of the last persecution under Diocletian."
5. The circulation of the Scriptures could not have been
extensive among the Christians. There were no printing
36 Justin Martyr, First Apology, chap. 67, in ANF, Vol. I, pp. 185, 186.
Cyprian, Epistle 54, in ANF, Vol. V, p. 341; Eusebius, Church History, bk. vi,
chap. 39, and bk. viii, chap. 13, in NPNF, 2d series, Vol. I, pp. 280, 281, 333, 334;
Theodoret, Ecclesiastical History, bk. i, chap. 6, in NPNF, 2d series, Vol. III, p. 43: "The
Council looked like an assembled army of martyrs."
presses in that day, and copying was an expensive process.
There must, therefore, have been copies of the Scriptures in
the households of very few of the Christians. Perhaps the
few in the church who were wealthy might have had portions.
The elders in the smaller towns might have had some por-
tions. But for complete copies of the Scriptures one doubtless
would have had to seek out the presiding elder, the overseer,
in the church in a large city. To him would come questions
concerning doctrine, and calls for the checking of heresy."
Therefore the overseer of the church early became an umpire
in matters of heresy. This not only greatly enhanced the
authority of the overseer, but enabled the later bishops to
supplant almost completely the prophetic and teaching gifts
among the men of the Spirit. Beginning about A.D. 150, these
men of the gifts tended to disappear, and the overseers, or
bishops, were taking their functions.
A powerful order of bishops is pictured for us in the
writings of Cyprian at AD. 250." The episcopal power was
greatly enhanced by the legalization of Christianity by Con-
stantine in A.D. 313.
It cannot be too often emphasized that whatever powers
bishops were acquiring were also acquired by the bishop of
Rome. As the administrative function in the church became
a matter of greater and greater authority, the authority of
the bishop of Rome increased with that of his fellows. In fact,
the power of the bishop of Rome grew more rapidly than did
the power of the overseers in other cities for two general but
important reasons:
a. Rome was the capital of a vast empire. It was the seat
of government for the greatest power the world had yet seen.
Not only politics, but commerce, art, culture, literature,
philosophy, and religious cultism all centered more or less
in the city of Rome. Men flocked there as to the fountain of
all things interesting and useful to humanity. Inevitably,
Cyprian, Epistle 54, par. 5, in ANF, Vol. V, p. 340.
Cyprian, Epistle 24, par. 1; Epistle 51, par. 21; Epistle 54, pars. 2, 5; Epistle 64,
par. 3; Epistle 68, pars. 8, 9, in ANF, Vol. V, pp. 305, 337, 339, 340, 366, 374, 375;
Treatise 1, par. 5, in ANF, Vol. V, pp. 422, 423.
Christians would tend to look to Rome just as other men did.
Therefore the power and influence of the bishop of Rome
were enhanced by his presence in the imperial capital.
b. There were other great cities in the empire. The
Christian church in a number of these cities had been founded
by apostles, just as the Roman Church claimed to have been
founded by an apostle. Not so in the West. In Western
Europe, Rome had no rival as a city, and the Church of Rome
had no rival there as a claimant to apostolic origin. Jerusalem,
Ephesus, Antioch, and Alexandria could all claim that their
churches were founded by apostles, but these churches were
in the East. In the West only Rome could with any hope of
success claim to be apostolic. It made this claim, basing it on
Peter, and pressed its claim at every opportunity, until the
popes appear to be claiming to be a mystical reincarnation
of the fisherman apostle.
And this so-called apostolic church, claiming to be the
paragon of orthodoxy, actually was the systematizer and
fosterer of the apostasy that all too quickly spread in the
church in general.
Early Apostasies
It is to be noted that the first apostasies, like the apostasy
into episcopacy and into papacy, were mainly apostasies in
form. But this fact must not blind us to the seriousness of
the early apostasies. They came early, fifty years after the
apostle John's death, and they struck at fundamentals. One
cannot experience apostasy in form, without apostasy of idea.
For form in religion, if it retains any meaning at all, is an
expression of religious idea. The forms are dignified with
importance by the force of the theological concept undergird-
ing the forms.
Apostolic Succession
Thus the development of the episcopacy, which was grad-
ual, yet rapid, meant a fundamental change in the concept of
the church itself from that of a commonwealth under Christ
to that of a monarchy, with the bishops intervening, as
ecclesiastical rulers, between Christ and the members of His
body. This was extra-Scriptural. When the episcopacy became
sacerdotal---priestly— it became apostate.
So with other concepts and practices. Bishop Irenaetts of
Gaul, himself a great defender of the church against heresies,
insists that the truth is to be found among the bishops of
churches founded by the apostles, who have transmitted the
truth to their successors.'" This thesis laid down not only the
foundation for the doctrine of apostolic succession but also
the flimsy basis for authoritative tradition. Tertullian of
North Africa developed this further: that the Scriptures are
not sufficient to combat heresy; tradition must be depended
upon." He lists some half-dozen practices, including methods
of observing the Lord's day (Sunday) and making the sign
of the cross, which, since there is for these no Scriptural
foundation, prove, he says, that tradition is valid, since the
church is practicing them."'
Borrowing Pagan Practices
Actually, the churchmen's argument as it developed in
the next hundred years or so, ran somewhat thus: We worship
the true God and His Son Jesus Christ. Hence we have the
truth, and the truth is honored by any practice we follow, as
long as we worship the true God. It is well expressed by
Cardinal Newman in the following:
"Confiding then in the power of Christianity to resist the infection
of evil, and to transmute the very instruments and appendages of demon-
worship to an evangelical use, and feeling also that these usages had
originally come from primitive revelations and from the instinct of
nature, though they had been corrupted; and that they must invent
what they needed, if they did not use what they found; and that they
were moreover possessed of the very archetypes, of which paganism at-
tempted the shadows; the rulers of the Church from early times were
prepared, should the occasion arise, to adopt, or imitate, or sanction the
▪ Irenaeus, Against Heresies, bk. Ili, chap. 3, pars. 1-4, in ANF, Vol. I, pp. 415, 416.
41- Tertullian, On Prescription Against Heretics, chap. 19, in ANF, Vol. III, p. 251.
▪ Tertullian, The Chaplet, chaps. 3 and 4, in ANF, Vol. III, pp. 94, 95. Cf. The
Great Controversy, pp. 447-449.
existing rites and customs of the populace, as well as the philosophy of
the educated class.'
The changes came therefore both by developments within
and borrowings from without. Cardinal Newman frankly
lists a dozen or more practices that gradually came into the
church, all of them borrowings from paganism:
"It is not necessary to go into a subject which the diligence of
Protestant writers has made familiar to most of us. 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; asylums; holydays and seasons, use of
calendars, processions, blessings on the fields; sacerdotal vestments, the
tonsure, the ring in marriage, turning to the East, images at a later date,
perhaps the ecclesiastical chant, and the Kyrie Eleison, are all of pagan
origin, and sanctified by their adoption into the Church." "
Changes in Baptism
The mode of baptism underwent a change very early, and
with it the understanding of its significance. By A.D. 150,
trine immersion had been introduced, and pouring was prac-
ticed along with immersion." By A.D. 225 an elaborate baptism
ritual had been developed." By this time too, in the minds of
some, baptism had become a saving sacrament, its value resid-
ing not in its proof of faith on the part of the one baptized,
but in the act of baptism itself. At about A.D. 225 Origen
argued for infant baptism, in order to save infants who might
otherwise suffer damnation because of the original sin they
had inherited." To him baptism had become efficacious with-
out faith on the part of the baptized. But while the sacerdotal
nature of baptism was being urged, the form of baptism was
43 John Henry Newman, An Essay on the Development of Christian Doctrine, pp. 371,
372. Cf. The Great Controversy p. 58.
44 Newman, op. cit., p. 37 3 .
45 Didache, chap. 7, in LCL, The Apostolic Fathers, Vol. I, pp. 318-321.
" Origen, 8th Homily on Leviticus, chap. 3, Migne, Patrologia Graeca, Vol. XII,
col. 496; Homily on Luke, chap. 14, Patrologia Graeca, Vol. XIII, col. 1835; Commentary
on the Epistle to the Romans, bk. v, chap. 9 Patrologia Graeca, Vol. XIV, col. 1047. Cf.
Cyprian, Epistle 58, in ANF, Vol. V, pp. 354; Gregory Nazianzen, Oration of Holy
Baptism, chaps. 17, 23, 28, in NPNF, 2d series, Vol. VII, pp. 365, 367, 368, 370; Ambrose,
Expositio in Lucam, bk. i, par. 37, ad Luc. 1:17, in Migne, Patrologia Latina, Vol. XV,
col. 16, 28; Augustine, Treatise on the Merits and Forgiveness of Sins and on the Baptism
of Infants, bk. i, chap. 23, in NPNF, 1st series, Vol. V, p. 24; On Baptism Against the
Donatists, bk. iv, chap. 24, in NPNF, 1st series, Vol. IV, p. 461; Leo I, Epistle 16, chap. 4,
in NPNF, 2d series, Vol. XII, p. 28. It should be pointed out that Tertullian did not
accept the necessity of infant baptism: On Baptism, chap. 18, in ANF, Vol. III, p. 678.
41
becoming of less importance. This is normal in religious
transitions. But when a priesthood evolved to administer
saving ordinances, apostasy was present.
The Ritualistic Eucharist
The Lord's Supper, instead of being celebrated wherever
Christians gathered to eat together, as was the case in the
apostolic church (cf. Acts 2:42 with Acts 20:7 and 1 Cor.
11:25, 26)," became a more formal rite. By about A.D. 150 it
was a thanksgiving service," and was celebrated in Rome on
Sunday." Very early it was called a sacrament, or oath, as a
pledge to Christ.' It was soon called a sacrifice." In succeeding
centuries the Real Presence was being talked about for the
bread and wine, but how significant it was theologically is
not clear. The doctrine of transubstantiation emerged late.'
But when the bread of the Lord's table became a sacrifice
necessary to salvation, apostasy was present.
Veneration of Saints
One searches in vain in the Fathers for one writer who
held clearly to the Biblical doctrine of the unconscious state
of the dead, and there was therefore no safeguard against
veneration of the martyrs.
In Tertullian's day, A.D. 225, services were held at the
graves of the martrys; " and by the time of Gregory Thauma-
turgus (the miracle-worker), who died about A.D. 270, the
bodies of the martyrs were distributed to various places, and
Christians congregated for merrymaking at designated times
to do honor to these martyrs.' Prayers to the saints and image
worship easily followed.
40 Cf. Acts of the Apostles, p. 391.
4° Didache, chap. 14, in LCL, The Apostolic Fathers, Vol. I, pp. 330, 331.
" jus tin Martyr, First Apology, chap. 67, in ANF, Vol. I, pp. 185, 186.
50 Pliny the Younger, Epistles, bk. x, Epistle 96, in LCL, Pliny, Vol. II, pp. 402-405;
Tertullian, The Chaplet, chap. 3, in ANF, Vol. III, p. 94.
" Gregory of Nyssa, On Christ's Resurrection, Oratio I, in Migne, Patrologia Graeca,
Vol. XLVI, col. 611. But it is called a "sacrifice" in the early Didache, chap. 14, in LCL,
The Apostolic Fathers, Vol. I, pp. 330, 331.
52 Mrs. E. G. White calls the mass a "Heaven-insulting heresy" in The Great Contro-
versy, p. 59.
52 Gregory of Nyssa, De Vita Gregorii Thaumaturgi, in Migne, Patrologia Graeca,
Vol. XLVI, cols. 953, 954. Cf. Eusebius, Praeparatio Evangelica, bk. xiii, chap. 2, in
Patrologia Graeca, Vol. XXI, cols. 1095, 1096.
Image Worship
Image worship came in gradually. Painting on the walls of
churches was forbidden by the Spanish Council of Elvira in
305," and it was not till the fifth century that Augustine
reluctantly,' and Paulinus of Nola approvingly,' mentioned
the widespread use in the West of painting of Bible characters
and martyrs and symbols of the Trinity on church walls. By
the eighth century, when a furious controversy broke out in
the East against images, the Roman Church was ready to
take, and did take, a strong position against the iconoclasts
and in favor of images. One reason the pope had for crown-
ing Charlemagne, in A.D. 800, was to set him up against the
empress Irene of Constantinople," who was perhaps con-
sidered too weak to meet the iconoclasts in the East. The
strong defense of image worship by the Roman Church
accounts for the elimination of the second commandment of
the Decalogue from its catechisms.
The Changed Attitude Toward the Law
To understand how freely the early church adopted or
rejected days of religious celebration, one must know the
early Christian attitude toward the law of God. The law of
God was holy and of obligation to Christians, but the law as
given on Mount Sinai contained Hebrew ceremonial ele-
ments that the church could and should disregard.' Thus
the Sabbath was viewed as Hebraic, and was gradually set
aside. Other days of worship could be maintained or even
newly introduced as might seem best in current Christian
practice.
5, Canon 36, in Charles Joseph Hafele, A History of the Councils of the Church,
Vol. I, p. 151.
55 Augustine, De Consensu Evangelistarum, bk. i, chap. 10, par. 16, in Migne, Patro-
logia Latina, Vol. XXXIV, col. 1049.
56 Frederick Cornwallis Conybeare, "Iconoclasts," The Encyclopaedia Britannica, (11th
ed.), Vol. XIV, p. 272.
57 See note 147.
58 Epistle of Barnabas, chaps. 2, 3, 14, 15, in ANF, Vol. I, pp. 137, 138, 146, 147;
Justin Martyr, Dialogue With Trypho, a yew, chaps. 10-12, 18, 19, 21, 22, 33, 39, in
ANF, Vol. I, pp. 199, 200, 203-206, 208, 209; Irenaeus, Against Heresies, bk. iv, chaps. 8,
9, 12, 13, 15, 16-18, in ANF, Vol. I, pp. 471, 472. 475-477, 479-485; Tertullian, Answer to
theyews, chaps. 2-4, 6, in ANF, Vol. III, pp. 152-157.
Sunday Observance
This was the basis in thought for a most remarkable sign
of apostasy and a practice which developed within the Church
of Rome itself: the use of the first day of the week, popularly
known as the day of the sun, as a clay of Christian worship.
Sunday was being used in Rome for weekly Christian worship
by A.D. 155.
The earliest Christians had taken over, from the Jews,
not only the observance of the seventh-day Sabbath, which
Christ had observed (Luke 4:16; Matt. 12:12; Mark 1:21-34),
but also, in spite of Paul's warning to the Galatians about the
danger of their observing "days, and months, and times, and
years" (Gal. 4:10), the observance of certain Jewish annual
festivals. Passover, or Pasch, modernly Easter, the fourteenth
of Nisan, and Pentecost, modernly Whitsuntide, the sixth of
Sivan, were the ones the church most particularly retained.
(Acts 20:6, 16; 1 Cor. 16:8.)" The significance of the latter
festival to Christians was deepened by their memory of the
visitation of the Holy Spirit upon the apostles of Jerusalem
on that day. Passover was revered by the Christians because
it was on Friday afternoon, the fourteenth of Nisan, that
Christ died on the cross, at the same time as the killing of the
Passover lamb by the Jews. On the Friday night that Christ
spent in the tomb, the Jews were eating the Passover lamb.
(Ex. 12:6; Lev. 23:5; John 19:14, 31.)'
It became a tradition among early Christians, both Jews
and Gentiles, to celebrate the crucifixion of Christ at the
time the Jews were entering their Passover season. The Chris-
tians took their reckoning of the date from the Jews, and
gathered in homes or in hired halls (they had no church
buildings in that early day) at the same time the Jews were
gathering for the celebration of the Passover. For this prac-
tice there is not a single word of authorization in the Bible.
50 Cf. Acts of the Apostles, p. 390; Tertullian, The Chaplet, chap. 3; On Idolatry,
chap. 14, in ANF, Vol. III, pp. 94, 70; Polycrates of Smyrna, in Eusebius, Church History,
bk. v, chap. 24, par. 6, in NPNF, 2d serie
s, Vol. I, p. 242. •
We are told by a writer at A.D. 200 that this practice began
as early as the time of the apostle Philip and the apostle
John." Some Christians apparently kept only the day, the
fourteenth of Nisan. Others celebrated the period from the
crucifixion to the resurrection. Still others observed the whole
time of the Jewish festival," which was the Feast of Unleav-
ened Bread prescribed in the law of Moses (Ex. 12:1-20;
23:14, 15; 34:18; Lev. 23:5-14; Num. 28:16-25; Deut. 16:1-8),
lasting from the fifteenth till the twenty-first day of Nisan.
But in any case the celebration centered on the day of
the crucifixion, the fourteenth of Nisan, when "Christ our
passover" (1 Cor. 5:7) died for sinners. It was observed with-
out concern for which day of the week it might be, as Christ-
mas is celebrated among Christians today by date and not
by day of the week.
It was this custom that the Church of Rome undertook
to change, by leading all Christians to celebrate annually, not
the crucifixion, but the resurrection; 63 and not on the four-
teenth of Nisan, regardless of the day of the week, but always
on Sunday, the first day of the week, regardless of the exact
date. The Church of Rome won in this endeavor.
The reason the Church of Rome assigned for Sunday
observance was that Christ rose upon that day." The observ-
ance began under Sixtus,' who was the papa (pope)," or
leader, of the Church of Rome about A.D. 125.
But this was not at first a weekly observance, coming once
each week after the Sabbath, as it was later, and as it is
today. It was annual.
er Polycrates of Smyrna in Eusebius, Church History, bk. v, chap. 24, pars. 2-8, in
NPNF, 2d series, Vol. I, p. 242.
es Irenaeus of Gaul, in NPNF, par. 12 p. 243.
Eusebius, Church History, bk. v, chap. 23, par. 1, and chap. 24, par. 11, in NPNF,
2d series, Vol. I, pp. 241, 243, respectively.
64 p. 241. Cf. The Great Controversy, pp. 52, 54; Early Writings, p. 65.
65 Greek, Xystus, Irenaeus of Gaul, in NPNF, chap. 24; par. 14, p. 243. Cf. The
Great Controversy, pp. 51, 52.
06 The term "pope," English translation of the Italian and Latin papa, and of the
Greek pappas, for "father," was a term early used for all bishops of the Christian church,
and later for abbots of monasteries: Dictionary of Christian Antiquities, eds. William
Smith and Samuel Cheetham, Vol. II, p. 1652, art. "Pope." Although Cyprian addresses
the bishops of Rome as "colleagues" and "brothers," letters from Rome address him as
"papa": Epistle 29 (36) and 30, in ANF, Vol. V, pp. 307, 308. Sirius, bishop of Rome
(384-398) first used it as a title: Epistle 6, in Migne, Patrologia Latina, Vol. XIII, col. 1164,
Why did the Church of Rome make this change? One
reason was anti-Judaism, the ancestor of the anti-Semitism
of today. The Jews had always been opposed to Christianity.
They rejected Jesus when He was on earth. They brought
about His crucifixion at the hands of the Romans. (Matt.
27:22-26.) They discredited the fact of His resurrection.
(Matt. 28:11-15.) They persecuted the New Testament church
(Acts 4:1-3; 5:17-41), even to the death, as in the case of
Stephen (Acts 7:54-60; 8:1; 9:1-3). They led the pagan
Roman authorities to persecute the Christians, and indeed
told such ugly tales about them that mobs in the cities were
incited to bloody violence against the followers of Christ."
Tertullian named the synagogues "fountains of persecu-
tion." 68
But the Christians had cause to dread the Jews for politi-
cal reasons. The Jews had always been a problem to their
Roman conquerors. As the "chosen" people of God they
resented deeply being ruled by despised Gentiles, and re-
belled again and again. They fought against Herod when he
sought to assume the kingship of the Jews granted him by
the Roman senate.' They caused the removal of Archelaus,
Herod's son (not without cause), as ruler in Jerusalem," and
brought about the seating of a Roman procurator instead.'
Their bitter antagonism toward the Romans becomes clear
in the Gospels.
In Acts 18:2 we learn that all Jews were expelled from
Rome. In the year 66 the. Jews' rebellious spirit led them into
a furious revolt, which resulted, A.D. 70," in the destruction of
the city of Jerusalem and the death of thousands of Jews.
From then on the Jews were especially marked as a political
problem in the empire. There was another outbreak about
"' Justin Martyr, Dialogue With '1 ryptio, a jeai, chap. 17, in ANC, Vol. I, p. 203;
Origen, Against Ce(sus, bk. vi, chap. 27, in ANC, Vol. IV, p. 585; Tertullian, .4d Nationes,
Vol. I, p. 14, in ANC, Vol. III, p. 123; Eusebius, Church History, bk. iv, chap. 15, par. 29,
in NPNF, 2d series, Vol. I, p. 191.
68 Tertullian, Scorpiace„ chap. 10, in ANC, Vol. III, p. 643.
69 Josephus, Wars of the :lines, bk. i, chaps. 14-20.
Ibid., bk. ii, chaps. 1-7.
"Ibid., chap. 8.
'2 Ibid., bk. ii, chap. 14 to bk. vii, chap. 10.
forty years later," not so serious or so widespread, but still
damaging to any good relations between the empire and
Judaism.
About the time Pope Sixtus was beginning to bring about
the change in the Christian spring festival, the worst revolt
of all broke out. For a period of years during the reign of
Hadrian, and over a wide extent of the Roman Empire, the
Jews rebelled. Thousands upon thousands of them were
killed; thousands were driven from the empire. The city of
Jerusalem was again completely destroyed. A plow was sym-
bolically dragged over its desolate site, and Roman decrees
forbade any Jew again to set his foot upon the spot. The
Romans then proceeded to rebuild the city as a strictly
Gentile town."
Christians in the city of Rome especially dreaded being
confused with the Jews. It was known that Christianity had
sprung from the Jews and that some of the practices and
observances of Christians were like those of the Jews. There
was good political reason for Pope Sixtus to lead his church
away from a celebration timed to the Jewish Passover, when
he sought to have the spring festival fall always upon a
Sunday, instead of upon the fourteenth of Nisan. The church
sought to avoid being thought Jewish.
"To prepare the way for the work which he designed to accomplish,
Satan had led the Jews, before the advent of Christ, to load down the
Sabbath with the most rigorous exactions, making its observance a bur-
den. Now, taking advantage of the false light in which he had thus
caused it to be regarded, he cast contempt upon it as a Jewish institution.
While Christians generally continued to observe the Sunday as a joyous
festival, he led them, in order to show their hatred of Judaism, to make
the Sabbath a fast, a day of sadness and gloom." 'S
But for the pope to stress the resurrection day meant that
he was stressing the day of the sun. The spring had for ages
been a special time for the annual worship of the sun."
73 Under the emperor Trajan: Arthur E. R. Boak, A History of Rome to 565 A.D.,
p. 264.
74 Eusebius, Church History, bk. iv, chap. 6, in NPNF, 2d series, Vol. I, pp. 177, 178.
75 The Great Controversy, pp. 52, 53. Cf. Schaff, History of the Christian Church,
Vol. II, pp. 202 203.
76 James George Frazer, Golden Bough, (one-vol. abridged ed.), chaps. 28-40, p. 62.
Astrologers had named as the sun's day the day coincidental
with the Jewish first day of the week, and sun worshipers, as
Tertullian tells us, were using this day to move their lips in
adoration to the sun as they faced the east at daybreak."
The first hour of the day of the sun was used to reverence
the sun, as the first hour of the moon's day was used to
reverence the moon; " and so on through the cycle of the
seven days, for Mars, Mercury, Jupiter, Venus, and Saturn
each had a day," with Saturn's day coinciding with the
seventh-day Sabbath.'
A converted sun worshiper would not feel out of place
at the spring festival, beginning to be urged by Pope Sixtus
of Rome, for it fell both at a season and on a day familiar
to him as a sun worshiper. The pope's insistence that the
resurrection, and not the crucifixion, must be celebrated in
the spring, and not on the Jewish fourteenth of Nisan, but
always on Sunday, the day of the resurrection, put Christians,
by an ecclesiastical trick as it were, in the position of honoring
the sun's day.
About twenty years after the time of Pope Sixtus, when
Polycarp, the head of the church of Smyrna and famous
martyr, visited the church at Rome, he knew no celebration
of the resurrection and no honoring of Sunday. He and
Pope Anicetus of Rome discussed the question, but they
avoided controversy, and each agreed to follow the custom
he had been observing. Pope Anicetus declared that his
practice went back to the time of Sixtus, and Polycarp said
that his went back to the apostles.' They "agreed to disagree."
A rather apocryphal source, the Liber Pontificalis, states
that at about this same time a brother of Pope Pius I, named
'7 A PO/Ogy 16, in ,1.VF, Val. III, p. 31: Oa Idolatry, chap. 14, in ANT, Vol. III, p. 70.
78 Robert Leo Odom, Sunday in Roman Paganism, chap. 15.
79 Day of Saturn, Dio Cassius, Roman History, bk. xxxvii, chap. 16, pars. 2-4, in LCL,
Die, Vol. III, pp. 124-127. Cf. Josephus, Wars of the 7ews, bk. i, chap. 7, par. 3. Day of
the Sun, Justin Martyr, First Apology, chap. 67, in .4.NF, Vol. I, p. 186. Days of Mercury,
the Sun, the Moon, Saturn, and Venus, Porphyry in Eusebius, Praeparatio &angelica, bk. v,
chap. 4, in Migne, Patrologia Graeeia, Vol. XXI, cols. 347, 348.
8° Die Cassius, Roman History, bk. xlix, chap. 22, par. 4, in LCL, Dio Cassius, Vol.
V, pp. 386, 387. Cf. Dio, Ibid., bk. xxxvii, chap. 16, pars. 2-4, in Lel., Dio, Vol. III, pp.
124-127, with Josephus, Wars of the Jews, bk. i, chap. 7, par. 3.
sr Irenaeus, in Eusebius, Church History, bk. v, chap. 24, pars. 16, 17, in NP,VE, 2d
series, Vol. I, pp. 243, 244.
Hermas, had a dream in which an angel dressed as a shepherd
appeared to him and instructed him that "the holy feast of
Easter be observed upon the Lord's day."
We may doubt the dream without doubting the use that
Pius made of the story!
But Sunday observance was not left by Rome as an annual
matter. Another step in Sunday observance was made between
the years A.D. 125 and 150. Writing at about A.D. 155, Justin
Martyr tells us:
"And on the day called Sunday, all who live in cities or in the
country gather together to one place, and the memoirs of the apostles
or the writings of the prophets are read, as long as time permits; then,
when the reader has ceased, the president verbally instructs and exhorts
to the imitation of these good things. Then we all rise together and pray,
and, as we before said, when our prayer is ended, bread and wine and
water are brought, and the president in like manner offers prayers and
thanksgivings, according to his ability, and the people assent, saying
Amen; and there is a distribution to each, and a participation of that
over which thanks have been given, and to those who are absent a por-
tion is sent by the deacons. And they who are well to do, and willing,
give what each thinks fit; and what is collected is deposited with the
president, who succours the orphans and widows, and those who,
through sickness or any other cause, are in want, and those who are in
bonds, and the strangers sojourning among us, and in a word takes care
of all who are in need. But Sunday is the day on which we all hold our
common assembly, because it is the first day on which God, having
wrought a change in the darkness and matter, made the world; and
Jesus Christ our Saviour on the same day rose from the dead." "
Justin wrote his Apology to the emperor Antoninus Pius,
and in it made a point of telling him of this Christian act
of worship taking place on the day of the sun. He was in
Rome when he was writing, and he was describing the weekly
Sundaykeeping of the church at Rome and the surrounding
churches under its influence. The portion of the Apology
dealing with Christian worship on Sunday is in the context
of a comparison of Christianity with Mithraism.
Just how the step was made from the annual observance
of Sunday to weekly worship on Sunday is not clear, but the
step was made, and was made in Rome.
82 Book of the Popes, "Pius I," in Loomis trans., pp. 14, 15.
Under the guise of honoring the blessed resurrection of
our Lord, Rome brought about the honoring of the day of
the sun. Writes Ellen G. White:
"I saw that God had not changed the Sabbath, for He never changes.
But the pope had changed it from the seventh to the first day of the
week; for he was to change times and laws." 83
"The pope has changed the day of rest from the seventh to the
first day. He has thought to change the very commandment that was
given to cause man to remember his Creator. He has thought to change
the greatest commandment in the decalogue, and thus make himself
equal with God, or even exalt himself above God. The Lord is unchange-
able, therefore His law is immutable; but the pope has exalted himself
above God, in seeking to change His immutable precepts of holiness,
justice, and goodness. He has trampled under foot God's sanctified day,
and, on his own authority, put in its place one of the six laboring
days." "
"Roman Catholics acknowledge that the change of the Sabbath was
made by their church, and declare that Protestants, by observing the
Sunday, are recognizing her power. . . . The Roman Church has not
relinquished her claim to supremacy; and when the world and the
Protestant churches accept the sabbath of her creating, while they reject
the Bible Sabbath, they virtually admit this assumption." "
How the pope did this is illustrated by an act of Pope
Victor, about A.D. 200, in seeking to enforce annual Sunday
observance. He saw that quiet pressure from Rome in favor
of Sunday was not too successful. In his pride of office he
ordered all bishops excommunicated who would not follow
Rome's plan for the spring festival. At that early day no
church recognized the authority of the pope outside of Italy;
in fact, the Papal See was not always honored in Italy. But
Victor, assuming a general authority which later popes were
increasingly to exercise, sought to legislate for all Christen-
dom. And it was in the interests of Sunday. He failed in his
plan of excommunication, but not in the respect given to the
day of the sun."
The attempt of Pope Victor to excommunicate those who
83 Early Writings, p. 33.

84 Ibid., p. 65.
8, The Great Controversy, pp. 447, 448. Cf. pp. 53, 54.
ss Irenaeus, in Eusebius, Church History, bk. v, chap. 24, pars. 9-11, in NPNF, 2d
series, Vol. I, pp. 242, 243.
would not honor the resurrection Sunday at the annual spring
festival illustrates better than anything else could the type
of pretensions the bishop of Rome was then making and
would from then on make, as well as the amazingly early
date at which these pretensions began. And Sunday observ-
ance, it must be noted, was the vehicle the pope used in
this early attempt at aggrandizement.
It is valid to put this change to the account of the Church
of Rome, as witnessed by Socrates, skilled historian of the
church, writing about A.D. 450. He says:
"For although almost all churches throughout the world celebrate
the sacred mysteries on the sabbath of every week, yet the Christians of
Alexandria and at Rome, on account of some ancient tradition, have
ceased to do this." " (Italics supplied.)
Doubtless the "ancient tradition" was the stress which
Popes Sixtus, Pius, Anicetus, and Victor had in succession
put upon the honoring of Sunday.
Here is an example, a signal one in view of Daniel 7:25,
where the Papacy performed its own unique act of apostasy.
In nearly all the other apostasies, general in the secularized
church, the Church of Rome participated, particularly in
respect to forms and practices, much of which it borrowed
from paganism. As head of an increasingly paganized church,
the Papacy rose to power.
The Sacerdotal Church
But the combined result upon the church of such evolve-
ments as the monepiscopacy, a baptism believed necessary to
salvation, and the Lord's Supper become a sacrifice, was to
effect a complete transformation. The product was a sacer-
dotal church with the bishops, and the clergy they controlled,
acting as priests in the mediatorial sense, and baptism and
the Eucharist becoming the means of salvation in the ritual-
istic sense.
Thus by A.D. 400 the church in general, and the Church
87 Ecclesiastical History, bk. v, chap. 22, in NPNF, 2d series, Vol. II, p. 132.
of Rome in particular, had become a mystery cult. Certainly
by A.D. 500 it had become as much a religion of priestcraft
and sacrament as any of the heathen religions roundabout."
Indeed, by that time paganism had become the object of
persecution by state and church, hiding out in rural districts;
and apostate Christianity had become the favorite of a cor-
rupt government, and of masses of people, touched but little
by the truths of Christianity and acquainted less with its
divine Founder—masses of people who flocked into the
churches, carrying with them much of their pagan supersti-
tions and practices.
The Evolution of the Papacy

Steps can be noted for the rise to power of the Roman
Church, mysterious as this rise seems to be, and Satan
engineered as we know it has been. Some of these steps were
situations created and enlarged upon by a Papacy very
conscious of its growing powers. Others were opportunities
shrewdly entered upon.
1. The Church at the Political Capital
The very fact that the church at Rome was seated in the
capital of the one great empire, and hence the center of
political life, economics, law, culture, and religion of the
world, goes far to account for the early beginning of the
Roman Church. Anything coming out of Rome was im-
portant. Religious opinions coming from the respectable
church at Rome would be listened to by all the sister
churches.
2. Clement's Letter to Corinth
Clement, leader of the church in Rome in A.D. 96, wrote
a letter to the church in Corinth:" Corinth was having
'8 For reservation of the sacerdotal functions to the priest through the bishop, see
Constitutions of the Apostles, bk. iii. sec. i, chap. 10, in ANF, Vol. VII, p. 429; for the
whole picture, see summation by Edward Gibbon, The History of the Decline and Fall of
the Roman Empire, chap. 50, par. 13.
trouble over the election of its officers, and Clement wrote
from Rome a letter of kindly admonition, urging the Corin-
thians to find peace in their internal difficulties. The fact that
Clement of Rome could write this letter to a church outside
his normal geographical jurisdiction is used by papal pro-
tagonists to show the early authority of Rome, although
Clement shows that he feels no such authority. But the
churches did listen to Rome's voice.
3. Apostolic Succession Applied to Rome
This is made plain by Irenaeus, a courageous leader in
the church in a time of persecution, bishop of the churches
in Gaul (France), and prolific writer in opposition to heresies.
The title of his best-known work is Against Heresies, written
before A.D. 200.
Irenaeus met the question of where could be found
Christian truth to use in pressing the battle against the
heresies of his day, by emphasizing that Jesus Christ had the
truth, and passed this body of truth on to His disciples, the
apostles, who founded churches throughout the world and
passed on the deposit of truth they had received from Christ
to the bishops who were elected to succeed them. These in
turn passed the deposit of holy truth on to the bishops who
succeeded them. Therefore, if one wished to know that he
really possessed truth and not heresy, he should appeal to
the bishops of the churches founded by the apostles. Of all
the churches known in Christendom as reliably orthodox,
and excellent for consulting, Irenaeus especially mentioned
Ephesus, where the apostle John had held forth; Smyrna,
where his own mentor, Polycarp, a disciple of John, had been
bishop; and Rome, to which city, says Irenaeus, all come to
confer."
Notice what Irenaeus has done in thus establishing this
position: (1) He has put the church in Rome in a position
of chief consideration; (2) he has laid the basis for the theory
of apostolic succession; (3) by avoiding reference to the
authority of the Scriptures, and putting forward instead the
authority of the apostolic bishops, he has laid the basis for
the authority of tradition.
Indeed, as already noted, a late contemporary of Irenaeus'
in the West, Tertullian, went so far as to say frankly that
Scripture is not sufficient to combat heresy: tradition must
be used.' Tertullian argued the validity of tradition by
showing how the churches of his day were maintaining prac-
tices for which there is no Scriptural authority—only tradi-
tion. He gave as examples special ceremonies at baptism;
the dispensing of the emblems at the Lord's Supper by the
presiding elder only; making birthday offerings for the dead
at the anniversary of martyrdom; forbidding fasting or
kneeling on the Lord's day, Easter, and Pentecost; care in
avoiding spilling any of the emblems on the ground; and the
making of the sign of the cross." This was at A.D. 225. Thus
early was laid a foundation, albeit a flimsy one, in Christian
teaching for the apostolic and traditional claims of the
Papacy.
4. Victor's Excommunications
Rome put forth her claims of hegemony in the church
early. We have already seen an illustration of this in the
bold attempt of Pope Victor I at about A.D. 200, to excommu-
nicate all the bishops who would not follow Rome in honor-
ing Sunday as the resurrection day. We are told that Victor
was opposed in this by some bishops, such as Irenaeus, who
did not think this the proper way to handle the matter, and
by others who refused to follow the pope's dictates concern-
ing Sunday.' We are not told the motives that actuated
Victor. It certainly gave impulsion to Rome's advocacy of
Sunday observance, and it advanced the pretensions of the
Papacy as having power over the churches.
5. The Petrine Theory
For all this papal aggrandizement there had to be theo-
logical support in Scripture. This was provided by Pope
Calixtus, A.D. 220. He brought to light the Petrine theory;
that is, the theory that when Christ said, "Thou art Peter
[Petros], and upon this rock [Petra] I will build my church"
(Matt. 16:18),20 He meant that the church which Peter
founded—Rome—should be the foundation and corner-
stone of the church. The idea took. Although challenged
by Tertullian" and questioned by even Cyprian,°° it became
the most useful single basic theological principle to undergird
the Papacy.
The Scriptures do not know Peter as the founder of the
church of Christ. In the Gospels, Peter was an impulsive,
eccentric, and not always dependable disciple, who, although
in the circle of Christ's friends closest to Him (cf. Matt.
4:18-22 with Mark 1:16-20 and Luke 5:1-11; Mark 5:35-43
with Luke 8:49-56; Matt. 17:1-13 with Mark 9:2-13 and Luke
9:28-36; Matt. 26:36-46 with Mark 14:32-42; Luke 22:39-46),
denied Him when Christ most needed a loyal word and
look (Matt. 26:69-75; Mark 14:66-72; Luke 22:54-62; John
18:15-27). Christ prayed for his conversion and bade him
strengthen the brethren (Luke 22:32) and feed the Lord's
sheep (John 21:15-17). Peter was an active member in the
college of apostles as pictured in the book of Acts, giving the
apostles counsel that they found it well to accept (Acts 1:15-
26), leading out in evangelism (Acts 8:14-25), and facing the
problems of the infant church (Acts 9:32 to 11:18). But
never was Peter recognized as the cornerstone of the young
church.
Peter was not the rock on which Christ's church has been
raised. Christ is the Rock, of the Old Testament and of the
New. (Dan. 2:34, 44, 45; Matt. 22:42-44; 1 Cor. 10:4.) He
only is the foundation (1 Cor. 3:9-13), the cornerstone, upon
which the New Testament apostles and prophets have erected
the sacred edifice, which is the temple of Christ (Eph. 2:
19-22). Peter knew himself as but one of the living stones
built into this temple, which is in turn founded upon Christ.
(1 Peter 2:4-8.)
89 On Modesty, chap. 21, in ANF, Vol. IV, pp. 09, 100.

99 Epistles 26 (33 in Oxford ed.), chap. 1, and 68 (66 in Oxford ed.), chap. 8, in
ANF, Vol. V, pp. 305, 374, where he applies the Petrine theory, not to Rome only, but to
the entire church.
But weak as the Petrine theory was historically and
exegetically, tradition fed it with trumped-up stories of Peter
on the Tiber. Synthetic Acts' and Recognitions have Peter
moving in and out of Rome in a bustle of evangelistic activity,
reinforced by ecclesiastical authority. The most clear-cut
tradition appears in a somewhat respectable historical docu-
ment, the Chronicon of Eusebius, the church historian, which
is lost in its original form, but is extant in a Continuation by
Jerome, noted fourth-century monk and translator of the
Scriptures. Here it is stated, under the year A.D. 44, that
Peter spent twenty-five years preaching in Rome."
It must be recognized that Peter was in Rome—at least
once, when he was martyred about A.D. 68." But the claim in
the Chronicon is impossible of acceptance. Peter was in Jeru-
salem at the time of the ascension of Christ and the Pente-
costal outpouring of the Spirit in A.D. 31. (Acts 1:12-14; 2:
1-14, 37, 38.) He continued there for some years and was
doubtless in Jerusalem when Stephen was stoned in A.D. 34
(Acts 7:54-60; 8:1), for shortly thereafter he left, at the re-
quest of the apostles, to join Philip the deacon-evangelist in
Samaria (Acts 8:14-25). He was in Joppa and Caesarea after
the conversion of Paul in A.D. 35. (Acts 9:32 to 11:8.) The
next record we have of him, he is in prison during the reign
of Herod Agrippa I, and was liberated by an angel just before
Herod's death, which by other records is known to have taken
place in A.D. 44." To make the Chronicon true, Peter must
needs have been in Rome immediately after this and for the
next twenty-five years, until his martyrdom.
But he was present in Jerusalem at the council held there
in A.D. 49-50 (Acts 15:7-11), and was in Antioch of Syria
afterward, dissembling in the matter of eating with the
Gentiles—for which misguided duplicity Paul "withstood
him to the face" (Gal. 2:6-21). At some time, probably after
91 Acts of the Holy Apostles Peter and Paul, Acts of Peter and Andrew, in ANF,
Vol. VIII.
02 Recognitions of Clement and the Clementine Homilies, in ANF, Vol. VIII.
93 See note 21.
9-, Acts of the Apostles, p. 537.
this, Peter evangelized certain cities in the region of Asia
Minor, for he addressed his first epistle to the converts there.
(1 Peter 1:1.)
There is, then, no twenty-five years' continuous service
of Peter in Rome. At best there could have been only inter-
mittent visits during a period of twenty-five years—if that.
Paul hints that Peter was as itinerant as himself. (1 Cor. 9:5.)
There is no proof that Peter founded the church at Rome.
There is Scriptural reason to think he did not. Paul declared
that he did not evangelize areas already visited by, other
apostles. (Rom. 15:20.) This would have ruled out Rome
for Paul, had Peter evangelized it. But Paul wrote to the
church at Rome an epistle, the deepest, most systematic, theo-
logically, that he ever wrote, and spoke definitely of plans
to visit the church there. This he would not have done had
Rome been under Peter's oversight. It is most likely that
the church at Rome was founded by Jews who had pilgrimed
to Jerusalem for Pentecost in A.D. 31, and having been con-
verted on that occasion to Christ (Acts 2:10), had returned
to Rome with the joy of the new-found Saviour in their hearts
and started the infant church.
The Petrine theory is without foundation historically or
exegetically.
6. The Emperor Aurelian and the Pope of Rome
The bishop of Rome was, however, recognized by the
emperor as early as the third century, and by a pagan emperor
at that. The circumstances were these:
Bishop Paul of Samosata in Syria had been convicted by
a church council and expelled from his bishopric. This was
about A.D. 270. But he would not vacate the episcopal
property. Somehow the dispute reached the emperor's ears,
and he ordered the bishops of Rome and Italy to decide who
should occupy the episcopal property."
Thus, even before Constantine had legalized Christianity
Eusebius, Church History, bk. vii, chap. 30, pars. 18-20, in NPNF, 2d series, Vol. I,
p. 316.
42
in the empire, the Church of Rome had come to a certain
place of hegemony in the thinking of Christians, and even
in the imperial concepts themselves. This not-too-significant
ruling of Aurelian was the first of a series of imperial rulings
advantageous to the Papacy, each one more important than
its predecessor.
7. Constantine and the Bishops
Constantine was the next emperor to single out the church
for honors. It was the second year of his enthronement in
Rome, in A.D. 313, that Constantine, with the probably forced
cooperation of Licinius, the coemperor, issued the Edict of
Milan." Under this decree the church ceased to be a religio
illicata; instead, it became completely free to carry on its
work. Indeed, it became virtually a department of the state.
Churchmen rejoiced beyond measure at their new freedom:
"And finally a bright and splendid day, overshadowed by no cloud,
illuminated with beams of heavenly light the churches of Christ
throughout the entire world. And not even those without our com-
munion were prevented from sharing in the same blessings, or at least
from coming under their influence and enjoying a part of the benefits
bestowed upon us by God." "
The legalization of the church by Constantine was prob-
ably as significant an event as any in church history. But the
new liberty cost the church dear. It not only led to the
succeeding Roman emperors professing Christianity; it
greatly enhanced the position of the Christian church in the
eyes of the people of the empire and resulted in a great influx
into the church by those who thought that by affiliating with
the Christian church they could somehow benefit by the
favors of the emperor. These sycophants did not become in
life like the Nazarene whose name they professed.
More than this, Constantine and his successors issued a
series of laws that greatly enhanced the powers of the bishops
.6 Ibid., bk. x, chap. 5, pars. 2-14, in NPNF, 2d series, Vol. I, pp. 379, 380; Lac-
tantius, Of the Manner in Which the Persecutors Died, chap. 48, in ANF, Vol. VII, p. 320.
.7 Eusebius, Church History, bk. x, chap. 1, par. 8, in NPNF, 2d series, Vol. I, pp.
369, 370.
and made them for all practical purposes functionaries of
the Roman government.'
Constantine exempted the clergy from taxation and from
onerous municipal duties. Declaring the bishops to be better
judges than his own officials,' he authorized them to hear civil
cases,' a function they had through the reign of several
emperors.
Indeed, the emperor found no untried novices when he
called on bishops to take the judicial bench, but capable
administrators with a tradition of two centuries of hearing
of cases at suit. Jesus had authorized the church to be judge
in matters of dispute between brethren. (Matt. 18:15-18.)
Paul instructed Christian disputants to use not the courts of
the world but the court of the church for redress. (1 Cor.
6:1-6.)" A fourth-century source refers to these church
trials.102 The presbyters, and ultimately the overseer, as he rose
to the status of monarchical bishop, must have presided at
these hearings, and a wealth of judicial experience must have
resided among the bishops as a class.
In the fifth century both Bishop Augustine of Hippo and
Patriarch John Chrysostom of Constantinople complained
bitterly at the weight of their judicial burdens in the
church.'
It was bishops judicially experienced whom Constantine
made public judges of heresy, and provided that the sentences
they handed down should have the force of law. There were
laws which named the heresies under condemnation,' and
even named the orthodox bishops.' Thus was laid a founda-
tion for the episcopal inquisition, the forerunner of the
papal Inquisition.
98 Codex Theodosianus, bk. xvi; Boyd, Ecclesiastical Edicts of the Theodosian Code.
" Eusebius, Life of Constantine, bk. iv, chap. 27, in NPNF, 2d series, Vol. I, p. 547.
100 us, bk. i, title 27, par. 1, in Mommsen ed., Vol. I, p. 62; and
Codex Theodosian
ibid., Sirmonian Constitutions, bk. i, p. 907.
101 Cf. Didache, chap. 14, in LCL, The Apostolic Fathers, Vol. I, pp. 330, 331.
102 Constitutions of the Holy Apostles, bk. ii, sec. iii, in ANF, Vol. VII, pp. 398-408.
201 Augustine, Epistle 213, chap. 5, in NPNF, 1st series, Vol. 1, p. 570; John Chrys-
ostom, On the Priesthood, bk. iii, chap. 17, in NPNF, Vol. IX, p. 58.
104 Codex Theodosianus, bk. xvi, title 5, pars. 5, 6. Cf. T. Hodgkin, Italy and Her
Invaders, Vol. II, p. 551.
1°5 Codex Theodosianus, bk. xvi, title 1, pars. 2, 3.
As a consequence of these favors by the emperor, the
bishops sat in the local councils of government; and when
civil administration broke down in western Rome, as it did
in the two centuries following Constantine, and the civil
officers fled to escape exorbitant and confiscatory taxation,
social and economic ruin, or capture at the hands of maraud-
ing German hordes,' the bishops were the only trained ad-
ministrators prepared to take over. Take over they did—
sometimes eagerly, more often reluctantly. Be it remembered
that all the powers that any run-of-the-mill bishop enjoyed in
the state and in society the bishop of Rome enjoyed the more,
for he was the greater.
8. The Imperial Throne Moved to Constantinople
This became particularly true for the pope when Con-
stantine removed his capital in A.D. 330 to Byzantium on the
Bosporus, where he had built the new city of Constanti-
nople.' The ancient city of Rome was now bereft of its
importance as a capital, and the remaining great official, the
only one left to grace the once-proud center on the Tiber,
was Pope Sylvester I, with his successors. The Papacy quickly
filled in the vacuum created by the removal of the imperial
court eastward. A nineteenth-century cardinal writes that
although the will of Constantine, called the Donation of
Constantine, is acknowledged fictitious, the "principle" is
that Constantine left to Sylvester and his successors a legacy
by his own removal:
"But from the hour when Constantine, in the language of the
Roman law, rDominicus Soto, De Potestate Ecclesiastica,—Bibliotheca
Pontif. Roccaberti, tom. x. p. 136.] 'Deo jubente,' by the command of
God, translated the seat of empire to Constantinople, from that moment
there never reigned in Rome a temporal prince to whom the Bishops of
Rome owed a permanent allegiance. From that hour God Himself liber-
ated His Church. [Suarez, Opuscula, De Immunitate Ecclesiastica, lib.
100 Salvian, On the Government of God, bk. v, pars. 4, 7, in Sanford trans. pp. 142-145.
lm Sozomen, Ecclesiastical History, bk. ii, chap. 3, in NPJVF, 2d series, Vol. II, pp.
259-261.
Socrates, Ecclesiastical History, bk. i, chap. 16, in NPNF, 2d series, Vol. II, pp. 20, 21.
Orosius, Seven Books of History Against the Pagans, chap. 28.
Zosimus, Historia Romano, bk. ii, chap. 30, in Corpus Scriptorium Historiae Anantiae.
iv. 3: `Dicendum ergo est summum Pontificem ex divino jure habere
exemptionem et immunitatem ab omni judicio ac jurisdictione sxcu-
lari etiam imperatorum et regum.1 It was from the first involved in the
principles of the supernatural sovereignty of the Church on earth, that
it should be one day free from all temporal allegiance, though as yet its
liberation was not accomplished. David possessed the promise of the
kingdom of Israel; but he waited long. Jeroboam had the promise of
the ten tribes; but he was a usurper, because he grasped it before the
time. The Church followed not the example of Jeroboam, but that of
David, whose Son is its own divine Head. It waited until such time as
God should break its bonds asunder, and should liberate it from subjec-
tion to civil powers, and enthrone it in the possession of a temporal
sovereignty of its own. [The temporal power belongs to all Christians.]
Therefore, in that day when the first Christian emperor withdrew him-
self into the far East, he abandoned Rome and Italy; and the 'donation'
of Constantine, as it is called, expresses not a fact, but a principle. Con-
stantine signed no instrument of donation; but the manner of conceiv-
ing and of speaking, in those simple ages, so represented the providential
fact of the donation of God. God gave to the Vicar of His Son the
possession of the city in which thirty of his predecessors had sealed their
testimony with their blood. The donation of Constantine consisted in
the simple providential fact, that he departed from Rome to Constanti-
nople, moved by an impulse from God Himself. It would delay me too
long to dwell upon the motives which God implanted in the first
Christian emperor, to impel him to abandon his sovereignty in Rome.
They were motives of a supernatural origin, and he was but obeying a
supernatural impulse. The donation was of God, and not of man. Simple
ages have supposed that the great act was engrossed upon a parchment,
illuminated, sealed, and signed, and laid upon the altar of St. Peter.
This, as a fable, represents most truly the act of Divine Providence. Now,
perhaps in some histories you will be told that the Greek emperors used
still to claim possession over Italy; that they sent their exarchs and their
armies to Ravenna and to Rome. You will be told also, that afterwards
the kings of France claimed it; that the French emperors, Pepin and
Charlemagne, claimed Italy and Rome as their own. So the world writes
history. Such is not the fact." 103
9. The Title "Pontifex Maximus"
There were emperors seated variously at Rome, Ravenna,
and Milan 109 between 330 and 476, but the popes were able
i°8 Henry Edward Manning, The Temporal Power of the Vicar of yesus Christ (2d ed.,
1862), pp. 11-13.
1° Charles Seignobos, History of the Roman People, translation of William Fairley
of
(1912), pp. 438, 439: "The political misfortunes the state therefore were in a sense the
to take advantage in troubled times of men on thrones who
were pressed beyond measure with affairs too complicated
for them, or men complacent or indifferent or simply weak.
It was Gratian, not noted for his force of character, who
opened the way for a title to be seized by the pope, by himself
resigning it. The emperor, a Christian, declined any longer
at about 380 to bear the ancient pagan Roman title of Pon-
tifex Maximus; that is, chief pontiff, a title that belonged
to Roman kings of the misty old days of the past as heads of
the state cult, and had come down through consuls and
emperors to the fourth century."' When Gratian resigned
the title, Pope Damasus, less modest, as eager as his prede-
cessors to seek the place of greatness in religion and society,
assumed it.'" It had been applied to the popes early, as com-
plimentary, to the disgust of men like Tertullian."' Now the
pope took it as his right.
10. The Appellate Power of the Papacy
The record of the extension of the papal influence first,
then jurisdiction, then control, over churches beyond the
Roman church's appropriate ecclesiastical boundaries, is so
long as to be tiresome in its recital. We have seen that
fortune of the Church, and especially of the papacy. It is hardly correct yet to speak of a
papacy at this period, for such an idea was still in the future. But the germs of the enormous
power of the Roman bishops were already sprouting. And while Rome declined politically,
she rose as a religious centre. The removal of the emperor's residence from Rome to Milan
or Ravenna, and finally the cessation of the imperial office in the west altogether, led to the
bishop of Rome becoming the leading citizen in the old capital. And there has always been
a glamour about the name of Rome. A mystic power has seemed to be in and of her. And
even the barbarians, while they no longer saw in Capitol and Forum the seat of majesty,
yet reverenced the Eternal City, and Roman provincial and Gothic conqueror came to look
upon the bishop of Rome rather than the emperor of Rome as the centre of unity for
the west.
110 Zosimus, Historia Roniana, bk. iv, chap. 36, in Corpus Scriptorium Historiae
Byzantiae.
"3- Plutarch, Lives of the Noble Grelians and Romans: "Numa," "Julius Caesar,"
"Antony," "Caius Marius," "Tiberius Gracchus," "Caius Gracchus"; Varro, On the Latin
Language bk. v, chap. 83 (LCI.. ed., Vol. I, p. 81); Velleius Paterculus, Compendium of
Roman history, bk. ti, chaps. 12, 43, 49 (LCL ed., pp. 72-75, 142-145, 158-161); Aulus
Gellius, Attic Nights, bk. vii, chap. 9 (LC!, ed., Vol. II, pp. 116-119) ; Dio Cassius, Roman
History, bk. xxxvii, chap. 37 (LCL ed., Vol. III, pp. 158-161); bk, xlii, chap. 51 (LCL ed. ,
Vol. IV, pp. 194-197); bk. xliii, chap. 51; bk. xliv, chap. 53; bk. xlix. chap. 15 (LCL ed.,
Vol. V, pp. 302-307, 402-405, 370-373, respectively); Appian, Civil Wars, bk. ii, chap. 10,
pars. 68, 69, chap. 18, pars. 126-132, and bk. v, chap. 13 (LCL, Appian, Roman History,
Vol. III, pp. 352-357, 458-477, and Vol. IV, pp. 584-597, respectively); Suetonius, Lives
of the Twelve Caesars: "Julius," "Augustus," "Claudius," "Nero"; Macrobius, Saturnalia,
bk. ii, chap. 9.
12-2 Codex Theodosianes, bk. xvi, title I, par. 2.
n 2 On Modesty, chap. 1, in ANF, Vol. IV, p. 74.
Clement, overseer at Rome at the end of the apostolic age,
wrote a letter of kindly rebuke to the quarreling church at
Corinth." This was to him but an exercise of fraternity; his
successors have claimed for it an exercise of hegemony. One
hundred years later Victor I, it will be recalled, tried to
behead at one stroke the churches where Sunday was not
being honored at the annual paschal service, by excommuni-
cating the recalcitrant overseers of those churches. From this
he was prevented by vigorous protests from those otherwise
favorable to Sunday,' but his successors have made of it an
illustration that popes have always had the power to dictate
to the churches.
As early as the year 270, Pope Dionysius of Rome cor-
rected the theology of a neighbor bishop. Bishop Dionysius
of Alexandria had described the Sonship of Christ to God
in a way objectionable to some of his clergy. They called the
pope's attention to the statement, and at the pope's protest
Bishop Dionysius corrected his theology."'
The Council of Nicaea in 325, in its sixth canon, named
Rome as entitled, along with the great churches of the East,
to supremacy in its own territory,' which was virtually an
ecclesiastical acknowledgment of papal supremacy in the
West. Constantinople was declared second only to Rome at
the Council of Constantinople in 381." The Council of
Chalcedon in 451 followed this with an acknowledgment
that the church of Constantinople was of high authority and
dignity because the emperor was seated there, and second
only to the church of Rome."' And the theologically-minded
emperor Justinian late in his reign ruled that Rome was first
and Constantinople second in the hierarchy of episcopal
sees.'"
The Council of Sardica in 347, deserted by most of its
Eastern bishops in the heat of a dispute over Arianism, voted
114 Baronius, Annales Ecclesiastici, ad. ann. 263; pars. 36, 37, Vol. III, pp. 193, 194.
115 Hefele, A History of the Councils of the Church, Vol. I, pp. 388-404,
176 Canon 3, in Hefele, op. cit., Vol. II, p. 357.
117 Canon 28, in Hefele, op. cit., Vol. III, pp. 410-420.
118 Codex yustinianus, title 14, Novella cxxi, chap. 2,
that any bishop under accusation of heresy might appeal to
the pope. The pope was named—Pope Julian; "' but ever
since, the Papacy has claimed that this established an appel-
late superiority for all popes.
The early fifth century saw the Papacy taking a hand in
controversies in North Africa, in which by taking sides at
the right moment and with the more compliant, but not
always the more righteous, parties in dispute, it was able to
tighten its hold on that area, so troubled by both theological
and military wars.' The popes took part more and more in
civil affairs, and became more and more ecclesiastical mentors.
11. The Decree of the Emperor Gratian
This was augmented by an imperial decree, accredited
to Gratian, who had complacently yielded the title of Ponti-
fex Maximus. Gratian, with the coemperors collaborating,
issued a decree in 381, declaring the Trinitarian doctrine of
Rome, the see of Peter, concurred in by Alexandria, to be
the orthodox one,' obviously in contrast to Arianism.
12. Contributions of Pope Leo I
Pope Leo I, the Great, 440-461, is markedly an illustration
of the growing power of the Papacy. Leo was a natural-born
leader of men, a skilled theologian, and a shrewd politician.
The times gave him opportunity to exercise these gifts. Dur-
ing his administration the Papacy took definite strides for-
ward as the strongest institution touching the lives of the
people of. Western Europe.
A serious controversy with Bishop Hilary, Primate of
Gaul, in which the pope bested his adversary, gave him oppor-
tunity of securing from Valentinian III, emperor in the West,
a decree that made the pope of Rome umpire in all ecclesi-
astical controversies, and required of Roman governors that
they see to it that those summoned before the pope's court
110 Hefele, op. tit., Vol. II, pp. 114, 115.

'20 W. Ernest Beet, Rise of the Papacy, chaps. 1, 2.
Coder Yustinianus, bk. i, title 1, par. 1; Joseph Cullen Ayer, .4 Source Book for
Ancient Church History, pp. 367, 368.
be there.' This imperial decree, dated 445, although not
stressed too urgently by the Papacy, because they do not wish
to allow the thought that the state has given it its power, did
as a matter of fact make its contribution to the control of
the Papacy over the churches of Christendom.
The Council of Chalcedon, which met in 451, gave Leo
opportunity to manifest his ability as theologian. The council
had before it the teachings of the Nestorians that Christ was
of two natures, with the divine nature predominating by far.
The bishops had from Pope Leo his statement on the nature
of Christ, that famous Tome of Leo, holding that the human
and the divine in Christ were united in one Person, and this
was accepted by the Council of Chalcedon as the orthodox
position on the nature of Christ.' He was, however, un-
able to make heard effectively his vigorous protests against
Chalcedon's action, putting Rome and Constantinople on
an equality.
Leo's reign was in the troubled days of the barbarian
invasions. It was while he was pope that the Huns swept
westward across Europe. Having been turned back in central
Gaul, they turned eastward and, cutting across northern Italy,
threatened Rome. There are historical sources which indi-
cate that Leo with a party met Attila of the Huns and had
conference with him. After this interview, discounted by
some and believed by others, the Huns turned away and
moved on eastward.' Attila died shortly after, and the Huns
disappeared as a power in Europe. Four years later, in 455,
Gaiseric, leader of the Vandals who had migrated a half
century before across Gaul through Spain and then had pro-
ceeded to conquer North Africa, was raiding Italy from the
Vandal ships that sailed across the Mediterranean from North
Africa. Gaiseric led his forces into Rome. It was the inter-
vention of Leo that caused Gaiseric to withdraw from the
122 Coder Theodosianus, bk. xiv.
1 23 Hefele, op. cit., Vol. III, pp. 225-236, 316, 317.
24 Hydatius, Chronicon, chap. 154, in Monumenta Germaniae Historica, Auct. Antiq.,
Vol. XI, pp. 26, 27; Prosper Tiro, Chronicon, chap. 1367, in Mon. Germ. Hist., Auct.
Antiq., Vol. IX, p. 482; Jordanes, History of the Goths, chap. 42, in Mierow trans.,
p. 69; Book of the Popes, chap. 47, in Loomis trans., p. 101.
city and leave it with far less damage done than might other-
wise have been the case.' Even so, vandalism continues to be
a name for destruction, dating from this pillaging of Rome.
Leo honored the Sunday. He confirmed what preceding
popes had ordered, that baptisms should take place only
on Easter Sunday and on Pentecostal Sunday.'" He warned
against pagans who were using Sunday and Monday for the
worship of the sun and the moon.' But he emphasized the
sacredness of Sunday by pointing out that it was the memo-
rial of the day upon which God created light, the day upon
which Christ rose from the dead, the day upon which He
breathed the Holy Spirit upon His disciples, the day upon
which the Holy Spirit was poured out upon Pentecost.'
13. Uprooting the Three Horns
The Emperor Justinian, 527-565, did much for the
Papacy, although he was ruling the Roman Empire from the
East, and was less than successful in endeavoring to bring back
the entire West under his direct control. Indeed, it was his
efforts to suppress the German tribes, whose kings were not
too attentive to the wishes of the emperor at Constantinople,
that gave him opportunity to aid the Papacy. Justinian's
campaigns in the West accounted for two of the uprooted
horns prophesied in the seventh chapter of Daniel. (Dan.
7:8, 24.)
The uprooting of the first horn was accomplished before
Justinian came to the throne. It will be remembered that the
army of Odovacar was made up largely of Germans, the
majority of them Herulians. His army found itself in 476
in Italy, stationed around Rome, and when Odovacar made
upon the Roman emperor the usual demand for lands for his
garrisoned troops, the emperor, Romulus Augustulus, or
rather his father, Orestes, the general of all the western
Roman armies, who was the actual ruler behind the throne,
125 Prosper Tiro, Cloonicon, chap. 1371, in Mon. Germ. Hist., Auct. Antio., Vol. IX,
p. 484.
126 Epistle 16, chap. 4, in NPNF, 2d series, Vol. XII, p. 82.
127 Sermon 42, chap. 5, in NPNF, 2d series, Vol. XII, pp. 157, 158.
122 Epistle 9, chap. 2, in NPNF, 2d series, Vol. XII, p. 71.
refused to grant for Odovacar's troops what was customary:
one third of the farmlands. When the determined German
leader realized that the Romans were about to refuse com-
pletely his request, he took matters into his own hands. He
put Orestes to death and incarcerated his young son, the em-
peror, the little Romulus, in a monastery. He then took the
imperial insignia and sent them by messenger to the emperor
at Constantinople, and told him that these trappings would no
longer be needed in the West, for the emperor in the East was
sufficient imperial authority for all. Odovacar then made
himself virtually a king of Italy.'"
He and his followers were Arians, and were probably an
irritation to the Papacy seated at Rome. Odovacar interfered
in the papal election of 483." The emperor Zeno was being
troubled in the East by the presence of the Ostrogoths in
Greece and Thessaly, and authorized this German tribe to
proceed west and take over Italy. When Theodoric, leader
of the Ostrogoths, also Arian, arrived in Italy in 489, he was
met by Odovacar, whom he defeated, but it was not till the
year 493 that Theodoric secured the surrender of Odovacar,
whom he shortly put to death. Theodoric made himself
undisputed king of Italy.'" Thus was uprooted the first horn,
the Arian Odovacar, who was troubling the Papacy.
It was Justinian's armies that removed the other two
horns. The Vandals had entered North Africa in the year
428, and in short order had overthrown the Roman forces in
North Africa and made the region their own.' Gaiseric was
an active Arian, and the Roman Catholic authorities in North
Africa irritated him, and brought down upon themselves the
full power of the persecuting inclinations of the Vandals.'
Since the completion of the conquest of Carthage by the
Romans in 142 B.C., North Africa had been virtually a suburb,
albeit a very important suburb, of the city of Rome. In the
Procopius, History of the Wars, bk. v, chap. 1; Hodgkin, op. cit., Vol. II, pp.
519-526; Oman, Dark Ages, pp. 4, 5.
cis Hodgkin, op. cit., Vol. III, pp. 142-144.
Ibid., pp. 180-213.
53' Procopius, op. cit., bk. iii, chaps. 3, 4.
"3 Ibid., chaps. 6-8; Victor Vitensis, Historia Persecutionis Africanae Provinciae.
same way the churches of North Africa were considered
daughters of the Roman Church, and over them the Roman
Church had exerted a strong influence. The Catholics in
North Africa appealed to Justinian for help, and in 533 the
Vandals were defeated, and indeed wiped out as a factor in
history."'
Having finished the conquest of the Vandals, Belisarius
proceeded under orders from the emperor Justinian to Italy,
where in 534 he began a campaign against the Ostrogoths.
The Ostrogoths under their king Theodoric had been
very tolerant in Italy. But the Papacy could not endure the
rule of an Arian king. It disapproved Theodoric's kindly
treatment of the Jews. It urged upon Justinian the impor-
tance of taking away all political power from the Goths."' In
sending Belisarius, Justinian was making a reality of his
theoretical rule of Italy and of Western Europe, and of his
sincere desire to suppress Arianism, which he hated. For
Justinian was a theologian in his own right and an avowed
extirpator of heresy.
The campaign against the Ostrogoths lasted for twenty
years. It saw Belisarius succeeded by Narses. It saw the Roman
armies again and again defeated. But little by little the Ostro-
goths were driven back, decimated, and finally, cut to pieces,
eliminated from history in the year 553.136 But the important
point in the campaign for those interpreting prophecy is
that in 536 the Ostrogoths were driven from the city of Rome
and their siege lifted in 538.'" They re-entered the city in
540,1' but it was for only a short time, in one of those gather-
ings of strength sometimes manifested by a dying man. The
third horn was uprooted.
14. The Decree of Justinian
Coincidental with the suppression of the Vandals came a
letter from Emperor Justinian, addressed to Pope John of
134 Procopins, op. cu., bk. iv; Hodgkin, op. eil., Vol. III, chap. 15.
133 Pasquale Villari, Barbarian Invasions of Italy, chap. 4.
130 Hodgkin, op. cit., Vol. V, pp. 3-66.
Ibid., Vol. IV, pp. 73-113, 110-252,
138 Ibid., pp. 455-504.
Rome, with which the theologian-emperor dispatched a state-
ment of orthodox belief that he was sending to all the bishops
of the realm. The theological treatise has been largely for-
gotten, but not the important covering letter to Pope John.
This is the famous Decreturn Justinianum, familiar to
every Seventh-day Adventist evangelist and teacher, which set
forth the place of the Papacy as responsible umpire in every
religious controversy in Christendom."' This was in 533, five
years before the expulsion of the Ostrogoths from Rome.
It is not necessary to find the beginning of the 1260-day
period in an undefined area of time lying between 533 and
538. It was once thought that Justinian's recognition of the
ecclesiastical supremacy of the Papacy was written in 538.
Its placement at the proper date does not vitiate 538 as the
beginning of the 1260 years. The range of dates for the im-
perial recognition of the Church of Rome is from 275 through
445 to 533. The range of dates for the suppression of the
Arian tribal foes of Rome is 493 to 538. The steps in the
process of the elimination of the three horns and the eleva-
tion of the "little horn" to a place of potential politico-
ecclesiastical importance are gradual ones. The actual point
of the beginning for the prophecy can well be punctiliar,
538—particularly since history furnishes at the other end of
the prophetic period a punctiliar date, 1798.
15. The Contribution of Pope Gregory I
Forty years after the disappearance of the Ostrogoths there
came to the papal throne Gregory I, the Great. His reign
was in the fourteen busy years from 590 to 604. The Lom-
bards had already moved into Italy and were occupying the
vacuum left by the Ostrogoths. They were Arian Christians
when they entered the empire, with no regard for the objec-
tives and desires of Papacy or empire.:'° But Gregory was able
to establish Roman Catholicism among them and to hold
them in check by political machinations.
139 Codex Justinianus, bk. i, title 1.

140 Hodgkin, op. cit., Vol. V, pp. 151-173.
Gregory's missionary interest led him to send Augustine
to England to take Roman Catholicism there—a task he him-
self would gladly have accomplished. Augustine was barely
successful in his mission, but Roman Catholicism gradually
spread from the south of England, pushing back the already
decadent Celtic Church. The Anglo-Saxon kinglets of Eng-
land realized that their political interests lay with the Con-
tinent. They respected the power of the Roman Church.
Gradually they accepted the dogmas of Rome and Rome's
hegemony in ecclesiastical affairs.' When the king of North-
umbria at the Council of Whitby in 664 decided that he
should affiliate with the church whose chief saint, Peter,
presided at the gates of heaven, he turned away from the
Celtic Church, and the last political stronghold of that
ancient form of Christianity was gone.'"
Gregory's works are still read, and his influence was felt
in Western Europe through the rather decadent years that
followed for the Papacy.
16. The Decree of the Emperor Phocas
Somewhat has been made of the recognition of papal
orthodoxy and ecclesiastical supremacy by the usurping em-
peror of the East, Phocas. The recognition was given,'" and
Rome was vastly pleased by it, as coming from the seat of
Rome's great rival, the Eastern Orthodox Church. It was
one more step in the public aggrandizement of the Papacy.
Commentators of the past even sought to fix its date, 606,
as the beginning date for the 1260-day prophecy. Actually, it
was of no value in the East in bringing Constantinople to
acknowledge Rome as mistress, and of little practical use to
Rome in the West. It deserves, however, this mention.
17. The Carolingian Era
The time of Charlemagne saw a recovery of papal power,
although always under the shadow of the power of the kings
'41 Venerable Bede, Ecclesiastical History of the English Nation, bk. ii.
'42 Ibid., bk. iii, chap. 25.
143 Thomas Oestreich, "Boniface III" et al., The Catholic Encyclopedia, Vol. II,
p. 660.
of France. Pope Zacharias invited Pepin to suppress the Lom-
bards, who were still serious enemies of the Papacy in Italy."'
In exchange for being named king of the Franks, Pepin
attacked and conquered the Lombards and turned over to the
pope as his own wide areas in central Italy. This gift, called
the Donation of Pepin, marks the beginning in history of the
Papal States."' The pope was becoming in fact a temporal
ruler. Lombards, however, continued to trouble the Papacy,
and it remained for Pepin's son, Charlemagne, to subjugate
them completely. When he had accomplished this he added to
his crown as king of the Franks the iron crown of the Lom-
bards,14" and the extensive Carolingian Empire was founded.
Perhaps it was a recognition of Charlemagne's favors to the
Papacy— it undoubtedly was an effort on the part of the pope
to make himself of political importance to Charlemagne—but
from whatever motives, on Christmas Day of 800, Pope
Stephen crowned Charlemagne Western Emperor of the
Roman Empire.'" No emperor had ruled from the West since
476.
This was the Papacy's opportunity. A woman was ruling
from Constantinople an empire that since Justinian had
exercised little power in the West. The ancient rival of the
Papacy, the Patriarchate of Constantinople, was torn by the
iconoclastic controversy, the destruction of the images in the
churches. The Papacy felt it wise to have a hand in restoration
of imperial power in the West, even though that power over-
shadowed its own strength.
Perhaps as a counterbalance to this vigorous though
nascent imperial power, the Papacy used at this time another
method of aggrandizement. There turned up in this Caro-
lingian era a document purporting to be a grant by Con-
144 Oman, op. cit., chap. 19.

145 Einhard, Annales, ad 751, in Mon. Germ. Hist., Scriptores, Vol. I, pp. 137 ff.;
Duchesne, Liber Pontificalis, Vol. I, p. 454; Oliver J. Thatcher and Edgar Holmes McNeal,
A Source Book for Mediaeval History, pp. 37, 38, 104, 105. For confirmation of lands in
Italy made to the Papacy by Emperor Otto I in A.D. 962, see Mon. Germ. Hist., Leges,
Vol. IV, p. 1, No. 12; Thatcher and McNeal, op. cit., pp. 115-118.
148 Oman, op. cit., chap. 20.
147 Annales Laureshamenses, chap. 342 in Mon. Germ. Hist., Scriptores, Vol. I, p. 38;
F. H. Ogg, A Source Book of Mediaeval History, pp. 132, 133.
stantine to the pope of ecclesiastical and political power over
virtually all of Western Europe. This was called the Donation,
of Constantine.."$ It was claimed that Constantine had made
this Donation when he removed his capital from Rome to
Constantinople in A.D. 331. The wording of the Donation
was such that there could be no power able to dispute legiti-
mately the power of the pope, no affair in which the pope
might not intrude his finger, no lands concerning which the
pope would not have official say.'
Slowly, with little fanfare, this strange document became
the basis for increasingly aggressive claims of the Papacy. For
almost a millennium these claims, pressed by shrewd politi-
cally-minded ecclesiastics, made the Papacy a dominant figure
in Western Europe. It was not until the middle of the fif-
teenth century that the Donation was seriously challenged
and its entirely fictitious nature pointed out through the
successful application by the Spaniard Lorenzo Valla of
higher critical methods, his use of which is still the admira-
tion of scholars.'
It is in this document that the pope is called for the first
time Vicarius Filii Dei, "Vicar of the Son of God." It is in
this Latin expression that those who identify the Papacy with
the beast of Revelation 13 have found the number 666. The
process of interpretation is familiar to all:
V - 5
I - 1
C - 100
A- 0
R- 0
I - 1
U - 5
S- 0
F- 0
I - 1
L - 50
". See Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of
Constantine.
149 Ibid., pp. 12-19.
l'“) Ibid., pp. 20-183.
I - I
I - I
D - 500
E 0
I - 1
666
Among those who have used this method of identification

are Seventh-day Adventists.' The question is not whether
this title can be made to produce the number 666; it does,
because the challenge as to the word for "son" being spelled
flu and not fi/ii is explained in the coalescing of the two i's.
The fact is that the full Latin is filii, with the stem of the
word flu and the second i an inflexional ending for the
genitive case in the singular. Interpreters are justified in
using two final i's in the word fi/ii. As a matter of fact, extant
copies of the Donation spell the word fi/ii.
The question, then, is not whether the number can be
found in the title; the question is the standing and use of the
title. It is used in the false Donation of Constantine; it is
not found in any earlier document. But the legitimacy of
the title as a papal claim cannot be questioned, for the synony-
mous wording Vicarius Christi, "Vicar of Christ" is used
many times for the pope. It was made an official title of the
pope by Innocent III.' When the pope claims to be the
Vicar of Christ he is, of course, claiming to be the Vicar of
the Son of God. The claim is a part of those papal pretensions
set forth in prophecy, even though this particular phrase is
not found earlier than the time of Charlemagne, when the
Donation emerged.
What of its later use?
In the early years of the medieval Papacy efforts to codify
papal claims and dogmas and the canons of the popes and of
church councils are represented by such unfortunate docu-
lsi Smith, The Prophecies of Daniel and the Revelation, pp. 619-623.
152 William H. W. Fanning, "Vicar of Christ," The Catholic Encyclopedia, Vol. XV,
p. 403. See also "Profession of the Tridentine Faith," art. 10, in Philip Schaff, Creeds of
Christendom, Vol. II, p. 209. To Tertullian the "Vicar of the Lord" was the Paraclete, the
Holy Spirit. (See On the Veiling of the Virgins, chap. I, in ANF, Vol. IV, p. 27.)
43
ments as the Pseudo-Isidorian Decretals, of which the Dona-
tion of Constantine is a part. This collection is a "pious
fraud," perpetrated to advance the power of the pope, and
many of its supposed decretals are fictitious, if not in historic
basis, at least in wording.'" But in the twelfth century the
work of codification was undertaken anew by Gratian, an
Italian priest skilled in law, and the result of his arduous
labors was the famous Decretum of Gratian.
Gratian was uncritical in making his collection. He in-
cluded such documents as the Donation of Constantine,
which Roman Catholic scholars would today prefer were not
in the Decretum. The Decretum has never been officially
voted as the authorized statement of canon law of the Roman
Catholic Church. But if use means anything, then no one can
contend successfully that the Decretum of Gratian can be
denied a place in establishing, and in still building, papal
and Roman Catholic power. It has been quoted constantly
through the centuries. It has been and still is used in
Roman Catholic seminaries for the instruction of priests. No
one would dare to profess to know the history and canon law
of the Roman Catholic Church without being thoroughly
conversant with the Decretum. It has had in the church the
full use accorded to an official document.
In the Decretum Gratiani the expression Vicarius Filii
Dei is used but once, and there is quoted from the Donation
of Constantine. But there is no edition of the Decretum of
which we have any knowledge in which this expression is
lacking.
The expression is picked up by Ferraris, a Jesuit encyclo-
pedist of the eighteenth century, who in his Prompta Bibli-
otheca, or "Handy Library," in the second article, "Papa," 114
quotes the Donation of Constantine in its setting in the
Decretum, thus recognizing the title as belonging properly
to the pope.
153 Auguste Boudinhon, "Decretals," The Encyclopaedia Britannica, (11th ed.), Vol.
VII, p. 916.
174 Vol. VI, printed in Rome, 1772, p. 27.
But the most striking use of the title occurs not in Latin
but in English. Cardinal Manning, a convert to Roman
Catholicism from the Anglican Church during the Oxford
Movement of the early nineteenth century, wrote a book
called The Temporal Sovereignty of the Popes. In this book
his arguments for the development of this papal sovereignty
are well constructed. He shows how logical the development
of this sovereignty was and how, he claims, in keeping with
the will of God. In his argument eleven different times he
calls the pope the Vicar of the Son of God.'' It cannot be said
that this book expresses the opinion of a man. When cardinals
write they need no imprimatur. As princes of the church, they
speak for the church.
This, it is believed, is the extent of the use of the title
Vicarius Filii Dei by the Roman Catholic Church in any
official sense. No proof has been forthcoming that this title
has appeared on a papal crown. It is not used in the papal
coronation oath, but it stands in Roman Catholic literature
of high standing and expresses exactly the same idea as the
title Vicarius Christi used of the pope numerous times and
officially.
18. Pope Gregory VII
The first pope to make very frank use of the principles of
the Donation of Constantine was a man who was great in his
own right and who, although he died in exile, was a great
ruler of the Roman Catholic Church—Pope Gregory VII.
Through the reforming activities of the Cluniac monastic
system 1" and his own sincere ecclesiastical standards, he ac-
complished needed reforms in the Roman Catholic Church.
He was a rebuker of kings and brought to his knees at
Canossa the youthful emperor Henry IV, as the king pleaded
to be forgiven and lifted out of the disgrace of excommuni-
155 Henry Edward Manning, The Temporal Power of the Vicar of Jesus Christ, pp. 8,
13, 17, 21, 46, 47, 141, 190, 231, 232, 244.
156 J. P. Whitney, "The Reform of the Church," The Cambridge Medieval History,
Vol. V, pp. 1-50; A. H. Thompson, "The Monastic Orders," The Cambridge Medieval
History, Vol. V, pp. 658-696.
cation.'' Gregory must undoubtedly have been the sponsor
if not the author of the famous Dictatus, the most advanced
and extreme claims ever made by the Papacy at a given time.'"
Emperor Henry IV's predecessor, his father, Henry III, had
sought to reform the Papacy as an imperial act. Gregory VII
took the reform, kept it in papal hands, and devoted his life
to a struggle against certain evils, chiefly political in context,
which he felt were interfering with the progress of the Roman
Catholic Church and the development of papal power.
19. Pope Innocent III
The Papacy rose to the culminating height of its glory
under the proud and ambitious Pope Innocent III, 1198-1216.
To list his accomplishments in pressing and enforcing the
authority of the Papacy would be virtually to write a history
of the central period of the Middle Ages. Half a dozen of
the kings of Europe submitted to him in homage, John
I,ackland of England being the best-known case. The seating
of emperors in the Holy Roman Empire was under his con-
trol. With his tacit approval the Crusaders took over the
city of Constantinople, the capital of the Eastern Orthodox
Church so hated by Rome."° His theological contributions
culminated in the pronouncement at the Lateran Council of
1215 of the dogma of transubstantiation: that the wafer and
the wine of the mass in their incidence or inward nature are
really the very body and very blood of Christ.'"
It was Pope Innocent who authorized the destruction of
the cultured Albigenses.'"
After Innocent III the Papacy fell on evil days. There
came the Babylonian Captivity, when the popes were seated
157 Letter of Gregory VII to the German Nobility, in Mon. Germ. Hist., Selected,
Vol. III, pp. 33, 34; translated in Ogg, op. cit., pp. 275, 276. See The Great Controversy,
pp. 57, 58.
158 Thatcher and McNeal, op. cit., pp. 136-139. See The Great Controversy, p. 57.
'59 E. F. Jacob, "Innocent III," The Cambridge Medieval History, Vol. VI, pp. 1-43.
100 A. H. Thompson, "Mediaeval Doctrine to the Lateran Council of 1215," The
Cambridge Medieval History, Vol. VI, pp. 634, 635.
101 E. F. Jacob, "Innocent III," The Cambridge Medieval History, Vol. VI, pp. 1-43;
A. S. Tuberville, "Heresies and the Inquisition in the Middle Ages, c. 1000-1305," The
Cambridge Medieval History, Vol. VI, pp. 699-726; Charles Henry Lea, History of the
Inquisition of the Middle Ages, Vol. I, chap. 4.
under the finger of the French crown at Avignon.'" This
was succeeded by a worse sickness, the Great Schism, when
there were two and even three popes claiming the title at
the same time.'" It looked as though the governing author-
ity of the Roman Catholic Church in the pope as a single
head were coming to a close, and that the bishops in
council would be recognized as holding the headship of the
church. But the Papacy recovered, and before the Reforma-
tion began had reasserted for the pope his superior place.
20. The Council of Trent
It was the Reformation that compelled the Catholic
Church to crystallize its dogmas. Thomas Aquinas had per-
formed this service as a theologian,' but out of the Council
of Trent (1547-1563)' there came a church surprisingly
clean, thoroughly organized, with a theology logically and
clearly stated, and having at its service a mighty auxiliary—
the Jesuits—for aggressive work.
21. The Captivity of the Pope in 1798
Two hundred years later came the deadly wound. (Rev.
13:3, 12.) The Papacy had never been progressive or tolerant
in its rule of the papal territories. The Italian people were
weary of the oppressions of both dukes and popes. When
Napoleon's armies entered Italy claiming to be liberators,
there were many who received them. The Papacy resisted the
intrusion of the French armies, and in 1798 General Berthier
unseated the pope, Pius VI, relieved him of the Papal States,
and put him in prison, where he died."' The Papacy was
relieved of its temporalities.
The Concordat of 1801 between Napoleon and the pope
brought to the Papacy a measure of restoration, but in 1809
162 Alexander Clarence Flick, The Decline of the Medieval Church, Vol. I, part I.
162 G. J. Jordan, Inner History of the Great Schism; Flick, op. cit., Vol. II, part 2.
164 D. J. Kennedy, "Thomas Aquinas, Saint," The Catholic Encyclopedia, Vol. XIV,
pp. 670-674.
165 J. P. Kirsch, ''Trent, Council of," The Catholic Encyclopedia, Vol. XV, pp. 30 fr.;
Philip Schaff, Creeds of Christendom, Vol. II, pp. 77-210.
um Michael Ott, "Fins VI," The Catholic Encyclopedia, Vol. XII, pp. 131, 132.
the incumbent pope became a prisoner of Napoleon, and not
until his liberation in 1814 did he return to Rome with his
temporalities restored.
With the restoration in Europe of conservative legitimacy
as a reaction to the republicanism of the Napoleonic era,
came a revival of the Papacy, aided by the busy Jesuits, as
an active force in European politics.
22. Disaster in 1870
Disaster came upon the Papacy in the latter part of the
nineteenth century with the efforts of the Italians to unite
their disjointed provinces into a kingdom of Italy. For a score
of years in mid-century, patriotic statesmen sought to effect
the unification of the Italian peninsula. One by one the dukes
and free cities yielded or were forced to yield. Determined
to retain its Papal States, the Papacy was the last to succumb.
In 1870 Italian troops occupied the Papal States, which be-
came a part of the kingdom of Italy; the pope was bereft of
his temporalities; Rome, instead of being a papal city, became
the political capital of the kingdom of Italy; and the pope
became a voluntary prisoner in the Vatican palace, bemoan-
ing the loss of the Papal States and his rank as a political
ruler.
23. The Papacy Assertive in Disaster
But it was during those very days, so dark for the Papacy,
so bright for the Italians who had been liberated from oppres-
sive papal rule, that the Papacy exercised one of its most
forthright claims, the right to declare dogma.
a. The Immaculate Conception
On December 8, 1854, Pope Pius IX defined as "of faith"
the dogma of the Immaculate Conception of the virgin Mary.
It had for many centuries been held that Mary was person-
ally sinless in her life. Beginning with Duns Scotus, the Celtic
philosopher, in the thirteenth century, it had been argued
that Mary was conceived sinless by Anne. It became a dogma
required of the faithful only a century ago:
"Since we have never ceased in humility and fasting to offer up our
prayers and those of the Church to God the Father through his Son,
that he might deign to direct and confirm our mind by the power of the
Holy Ghost, after imploring the protection of the whole celestial court,
and after invoking on our knees the Holy Ghost the Paraclete, under his
inspiration WE PRONOUNCE, DECLARE, AND DEFINE, unto the glory of the
Holy and Indivisible Trinity, the honor and ornament of the holy Vir-
gin the Mother of God, for the exaltation of the Catholic faith and the
increase of the Christian religion, by the authority of our Lord Jesus
Christ and the blessed Apostles Peter and Paul, and in our own author-
ity, that THE DOCTRINE WHICH HOLDS THE BLESSED VIRGIN MARY TO HAVE
BEEN, FROM THE FIRST INSTANT OF HER CONCEPTION, BY A SINGULAR GRACE
AND PRIVILEGE OF ALMIGHTY GOD, IN VIEW OF THE MERITS OF CHRIST JESUS
THE SAVIOUR OF MANKIND, PRESERVED FREE FROM ALL STAIN OF ORIGINAL
SIN, WAS REVEALED BY GOD, AND IS, THEREFORE, TO BE FIRMLY AND CON-
STANTLY BELIEVED BY ALL THE FAITHFUL. Therefore, if some should pre-
sume to think in their hearts otherwise than we have defined (which
God forbid), they shall know and thoroughly understand that they are
by their own judgment condemned, have made shipwreck concerning
the faith, and fallen away from the unity of the Church; and, moreover,
that they, by this very act, subject themselves to the penalties ordained
by law, if, by word or writing, or any other external means, they dare
to signify what they think in their hearts." '"
b. The Syllabus of Errors
Exactly ten years later the same pope enunciated the
Syllabus of Errors, a document probably as reactionary in the
context of its time as any paper ever solemnly put forth. It
stands under papal authority, but is not a dogmatic decree:
"The Syllabus of the principal errors of our time, which are stigma-
tized in the Consistorial Allocutions, Encyclicals, and other Apostolical
Letters of our Most Holy Lord, Pope Pius IX.
"I.—PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM.
"1. There exists no supreme, most wise, and most provident divine
being distinct from the universe, and God is none other than nature,
and is therefore subject to change. In effect, God is produced in man
and in the world, and all things are God, and have the very substance
of God. God is therefore one and the same thing with the world, and
thence spirit is the same thing with matter, necessity with liberty, true
with false, good with evil, justice with injustice.
"Allocution Maxima quidem, 9th June, 1862.
367 Schaff, Creeds of Christendom, Vol. II, pp. 211, 212.

"2. All action of God upon man and the world is to be denied.
"3. Human reason, without any regard to God, is the sole arbiter
of truth and falsehood, of good and evil; it is its own law to itself, and
suffices by its natural force to secure the welfare of men and of nations.
"4. All the truths of religion are derived from the native strength
of human reason; whence reason is the master rule by which man can
and ought to arrive at the knowledge of all truths of every kind.
"Encyclical Letters, Qui pluribus, 9th November, 1846.
"Encyclical Letters, Singulari quidem, 17th March, 1856.
"5. Divine revelation is imperfect, and, therefore, subject to a con-
tinual and indefinite progress, which corresponds with the progress of
human reason.
"6. Christian faith contradicts human reason, and divine revelation
not only does not benefit, but even injures the perfection of man.
"7. The prophecies and miracles set forth and narrated in the
Sacred Scriptures are the fictions of poets; and the mysteries of the
Christian faith are the result of philosophical investigations. In the
books of both Testaments there are contained mythical inventions, and
Jesus Christ is himself a mythical fiction.
"11.—MODERATE RATIONALISM.
"8. As human reason is placed on a level with religion, so theologi-

cal matters must be treated in the same manner as philosophical ones.
"Allocution Singulari quadam perfusi, 9th December, 1854.
"9. All the dogmas of the Christian religion are, without exception,
the object of scientific knowledge or philosophy, and human reason,
instructed solely by history, is able, by its own natural strength and
principles, to arrive at the true knowledge of even the most abstruse
dogmas: provided such dogmas be proposed as subject-matter for human
reason.
"Letter ad Archiep. Frisian. Gravissimas, I 1 th December , 1862.
"To the same, Tuas jibe ate , 21st December, 1863.
"10. As the philosopher is one thing, and philosophy is another, so
it is the right and duty of the philosopher to submit to the authority
which he shall have recognized as true; but philosophy neither can nor
ought to submit to any authority.
"Letter ad Archiep. Frising. Gravissimas, 11th December, 1862.
"To the same, Tuas libenter, 21st December, 1863.
"11. The Church not only ought never to animadvert upon phi-
losophy, but ought to tolerate the errors of philosophy, leaving to phi-
losophy the care of their correction.
"Letter ad Archiep. Frising. Gravissimas, I I th December, 1862.
"12. The decrees of the Apostolic See and of the Roman Congre-
gations fetter the free progress of science.
"Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863.
"13. The method and principles by which the old scholastic doctors
cultivated theology are no longer suitable to the demands of the age
and the progress of science.
"14. Philosophy must be treated of without any account being taken
of supernatural revelation.
"Epist. ad Archiep. Frising. Tuas libenter, 21st December, 1863.
"N.B.—To the rationalistic system belong, in great part, the errors of Anthony Gunther,
condemned in the letter to the Cardinal Archbishop of Cologne, Eximiam tuam, June 15,
1857, and in that to the Bishop of Breslau, Dolore hand mediocri, April 30, 1860.
"III.—INDIFFERENTISM, LATITUDINARIANISM.
"15. Every man is free to embrace and profess the religion he shall
believe true, guided by the light of reason.
"Apostolic Letter, Multiplices inter, 10th June, 1851.
"16. Men may in any religion find the way of eternal salvation, and
obtain eternal salvation.
"Allocution Ubi primum, 17th December, 1847.
"Encyclical Letters, Singulari quidem, 17th March, 1856.
"17. We may entertain at least a well-founded hope for the eternal
salvation of all those who are in no manner in the true Church of Christ.
"Allocution Singulari quadam, 9th December, 1854.
"Encyclical Letters, Quanto conficiamur, 17th August, 1863.
"18. Protestantism is nothing more than another form of the same
true Christian religion, in which it is possible to be equally pleasing to
God as in the Catholic Church.
"Encyclical Letters, Noscitis et Nobiscum, 8th December, 1849.
"IV.—SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLICAL SOCIETIES,

CLERICO-LIBERAL SOCIETIES.
"Pests of this description are frequently rebuked in the severest
terms in the Encyc. Qui pluribus, Nov. 9, 1846; Alloc. Quibus quan-
tisque, April 20, 1849; Encyc. Noscitis et Nobiscum, Dec. 8, 1849; Allot:.
Singulari quadam, Dec. 9, 1854; Encyc. Quanto conficiamur mcerore,
Aug. 10, 1863.
"V.—ERRORS CONCERNING THE CHURCH AND HER RIGHTS.

"19. The Church is not a true, and perfect, and entirely free so-
ciety, nor does she enjoy peculiar and perpetual rights conferred upon
her by her Divine Founder, but it appertains to the civil power to define
what are the rights and limits with which the Church may exercise au-
thority.
"Allocution Singulari quadam, 9th December, 1854.
"Allocution Mullis gravibusque, 17th December, 1860.
"20. The ecclesiastical power must not exercise its authority with-
out the permission and assent of the civil government.
"Allocution Meminit unusquisque, 30th September, 1861.
"21. The Church has not the power of defining dogmatically that
the religion of the Catholic Church is the only true religion.
"22. The obligation which binds Catholic teachers and authors,

applies only to those things which are proposed for universal belief as
dogmas of the faith, by the infallible judgment of the Church.
"23. The Roman Pontiffs and oecumenical Councils have exceeded

the limits of their power, have usurped the rights of princes, and have
even committed errors in defining matters of faith and morals.
"24. The Church has not the power of availing herself of force, or
any direct or indirect temporal power.
"Apostolic Letter, Ad apostolic e, 22d August, 1851.
"25. In addition to the authority inherent in the Episcopate, a fur-

ther and temporal power is granted to it by the civil authority, either
expressly or tacitly, which power is on that account also revocable by
the civil authority whenever it pleases.
"Apostolic Letter, Ad apostoliccr, 22d August, 1851.
"26. The Church has not the innate and legitimate right of acquisi-
tion and possession.
"Allocution Nunquam fore, 15th Dec., 1856.
"Encyclical Letters, Incredibili, 17th September, 1863.
"27. The ministers of the Church, and the Roman Pontiff, ought
to be absolutely excluded front all charge and dominion over temporal
affairs.
"28. Bishops have not the right of promulgating even their apos-
tolical letters, without the permission of the government.
"29. Dispensations granted by the Roman Pontiff must be consid-
ered null, unless they have been asked for by the civil government.
"30. The immunity of the Church and of ecclesiastical persons de-
rives its origin from civil law.
"31. Ecclesiastical courts for temporal causes, of the clergy, whether
civil or criminal, ought by all means to be abolished, either without the
concurrence and against the protest of the Holy See.
"Allocution Acerbissimum, 27th September, 1852.
"Allocution Nunquam fate, 15th Dec., 1856.
"32. The personal immunity exonerating the clergy from military
service may be abolished, without violation either of natural right or of
equity. Its abolition is called for by civil progress, especially in a com-
munity constituted upon principles of liberal government.
"Letter to the Archbishop of Montreal, Singularis nobisque, 29th September, 1864.
"33. It does not appertain exclusively to ecclesiastical jurisdiction,
by any right, proper and inherent, to direct the teaching of theological
subjects.
"34. The teaching of those who compare the sovereign Pontiff to a
free sovereign acting in the universal Church is a doctrine which pre-
vailed in the middle ages.
"Apostolic Letter, Ad apostolica-, 22d August, 1851.
"35. There would be no obstacle to the sentence of a general coun-
cil, or the act of all the universal peoples, transferring the pontifical
sovereignty from the Bishop and City of Rome to some other bishopric
and some other city.
"Apostolic Letter, Ad apostolica-, 22d August, 1851.
"36. The definition of a national council does not admit of any
subsequent discussion, and the civil power can regard as settled an affair
decided by such national council.
"Apostolic Letter, Ad apostolicw, 22d August, 1851.
"37. National churches can be established, after being withdrawn
and plainly separated from the authority of the Roman Pontiff.
"Allocution Mullis gravibusque, 17th December, 1860.
"Allocution Jamdudum cernimus, 18th March, 1861.
"38. Roman Pontiffs have, by their too arbitrary conduct, contrib-
uted to the division of the Church into eastern and western.
"Apostolic Letter, Ad apostolico-, 22d August, 1851,
"VI.—ERRORS ABOUT CIVIL SocaFry, CONSIDERED BOTH IN ITSELF
AND IN ITS RELATION TO THE CHURCH.
"39. The commonwealth is the origin and source of all rights, and
possesses rights which are not circumscribed by any limits.
"40. The teaching of the Catholic Church is opposed to the well-
being and interests of society.
"Allocution Quibus quant'sque, 20th April, 1849.
"41. The civil power, even when exercised by an unbelieving sover-
eign, possesses an indirect and negative power over religious affairs. It
therefore possesses not only the right called that of exequatur, but that
of the (so-called) appellatio ab abusu.
"Apostolic Letter, Ad apostolies, 22d August, 1851.
"42. In the case of conflicting laws between the two powers, the civil
law ought to prevail.
"Apostolic Letter, Ad apostolica, 22d August, 1851.
"43. The civil power has a right to break, and to declare and ren-
der null, the conventions (commonly called Concordats) concluded
with the Apostolic See, relative to the use of rights appertaining to the
ecclesiastical immunity, without the consent of the Holy See, and even
contrary to its protest.
"Allocution In Consistoriali, 1st Nov., 1850.
"Allocution Multis gravibusque, 17th December, 1860.
"44. The civil authority may interfere in matters relating to reli-
gion, morality, and spiritual government. Hence it has control over the
instructions for the guidance of consciences issued, conformably with
their mission, by the pastors of the Church. Further, it possesses power
to decree, in the matter of administering the divine sacraments, as to
the dispositions necessary for their reception.
"Allocution In Consistoriali, 1st Nov., 1850.
"Allocution Maxima quieten', 9th June, 1862.
"45. The entire direction of public schools, in which the youth of
Christian states are educated, except (to a certain extent) in the case
of episcopal seminaries, may and must appertain to the civil power,
and belong to it so far that no other authority whatsoever shall be recog-
nized as having any right to interfere in the discipline of the schools,
the arrangement of the studies, the taking of degrees, or the choice and
approval of the teachers.
"Allocution In Consistoriali: 1st Nov., 1850.
"Allocution Quibus luctuosissimis, 5th September, 1851.
"46. Much more, even in clerical seminaries, the method of study
to be adopted is subject to the civil authority.
"47. The best theory of civil society requires that popular schools
open to the children of all classes, and, generally, all public institutes
intended for instruction in letters and philosophy, and for conducting
the education of the young, should be freed from all ecclesiastical au-
thority, government, and interference, and should be fully subject to
the civil and political power, in conformity with the will of rulers and
the prevalent opinions of the age.
"Letter to the Archbishop of Fribourg, Quum non sine, 14th July, 1864.
"48. This system of instructing youth, which consists in separating it
from the Catholic faith and from the power of the Church, and in teach-
ing exclusively, or at least primarily, the knowledge of natural things
and the earthly ends of social life alone, may be approved by Catholics.
"Letter to the Archbishop of Fribourg, Quum non sine, 14th July, 1864.
"49. The civil power has the right to prevent ministers of religion,
and the faithful, from communicating freely and mutually with each
other, and with the Roman Pontiff.
"50. The secular authority possesses, as inherent in itself, the right
of presenting bishops, and may require of them that they take possession
of their dioceses before having received canonical institution and the
apostolic letters from the Holy See.
"51. And, further, the secular government has the right of deposing
bishops from their pastoral functions, and it is not bound to obey the
Roman Pontiff in those things which relate to episcopal sees and the
institution of bishops.
"Apostolic Letter,.Multiplices inter, 10th June, 1851.
"Allocution Acerbuszmum, 27th Sept., 1852.
"52. The government has of itself the right to alter the age pre-
scribed by the Church for the religious profession, both of men and
women; and it may enjoin upon all religious establishments to admit
no person to take solemn vows without its permission.
"53. The laws for the protection of religious establishments, and
securing their rights and duties, ought to be abolished: nay, more, the
civil government may lend its assistance to all who desire to quit the
religious life they have undertaken, and break their vows. The govern-
ment may also suppress religious orders, collegiate churches, and simple
benefices, even those belonging to private patronage, and submit their
goods and revenues to the administration and disposal of the civil power.
"Allocution Acerbissimum, 27th Sept., 1852.
"Allocution Probe memineritis, 22d Jan., 1855.
"Allocution Cum sape, 26th July; 1855.
"54. Kings and princes are not only exempt from the jurisdiction
of the Church, but are superior to the Church, in litigated questions of
jurisdiction.
"55. The Church ought to be separated from the State, and the
State from the Church.
"VII.—ERRORS CONCERNING NATURAI. AND CHRISTIAN ETHICS.

"56. Moral laws do not stand in need of the divine sanction, and
there is no necessity that human laws should be conformable to the
law of nature, and receive their sanction from God.
"57. Knowledge of philosophical things and morals, and also civil
laws, may and must depart from divine and ecclesiastical authority.
"58. No other forces are to be recognized than those which reside
in matter; and all moral teaching and moral excellence ought to be
made to consist in the accumulation and increase of riches by every
possible means, and in the enjoyment of pleasure.
"Encyclical Letters, Quanta conficiamur, 10th August, 1863.
"59. Right consists in the material fact, and all human duties are
but vain words, and all human acts have the force of right.
"60. Authority is nothing else but the result of numerical superior-
ity and material force.
"61. An unjust act, being successful, inflicts no injury upon the
sanctity of right.
"Allocution Yamdudum cernimus, 18th March, 1861.
"62. The principle of non-intervention, as it is called, ought to be
proclaimed and adhered to.
"Allocution Novas et ante, 28th Sept., 1860.
"63. It is allowable to refuse obedience to legitimate princes: nay,
more, to rise in insurrection against them.
"Allocution Quisque vestrum, 4th Oct., 1847.
"Encyclical Letters, Noscitis et Nobiscum, 8th December, 1849.
"Apostolic Letter, Cum catholica, 26th March, 1860.
"64. The violation of a solemn oath, even every wicked and flagi-
tious action repugnant to the eternal law, is not only not blamable, but
quite lawful, and worthy of the highest praise, when done for the love
of country.
"Allocution Quibus quantisque, 20th April, 1849.
"VIII.—THE ERRORS CONCERNING CHRISTIAN MARRIAGE
"65. It can not be by any means tolerated, to maintain that Christ

has raised marriage to the dignity of a sacrament.
"66. The sacrament of marriage is only an adjunct of the contract,
and separable from it, and the sacrament itself consists in the nuptial
benediction alone.
"Apostolic Letter, Ad apostolicce, 22d August, 1851.
"67. By the law of nature, the marriage tie is not indissoluble, and
in many cases divorce, properly so called, may be pronounced by the civil
authority.
"Apostolic Letter, Ad apostolico, 22d August, 1851.
"68. The Church has not the power of laying down what are diri-
ment impediments to marriage. The civil authority does possess such a
power, and can do away with existing impediments to marriage.
"69. The Church only commenced in later ages to bring in diriment
impediments, and then availing herself of a right not her own, but
borrowed from the civil power.
"Apostolic Letter, Ad apostolicre, 22d August, 1851.
"70. The canons of the Council of Trent, which pronounce cen-
sure of anathema against those who deny to the Church the right of
laying down what are diriment impediments, either are not dogmatic,
or must be understood as referring only to such borrowed power.
"71. The form of solemnizing marriage prescribed by the said
Council, under penalty of nullity, does not bind in cases where the
civil law has appointed another form, and where it decrees that
this new form shall effectuate a valid marriage.
"72. Boniface VIII. is the first who declared that the vow of chastity
pronounced at ordination annuls nuptials.
"73. A merely civil contract may, among Christians, constitute a
true marriage; and it is false, either that the marriage contract between
Christians is always a sacrament, or that the contract is null if the sacra-
ment be excluded.
"Apostolic Letter, Ad apostolicee, 22d August, 1851.
"Letter to the King of Sardinia, 9th September, 1852.
"Allocution Mattis gravibusque, 17th December, 1860.
"74. Matrimonial causes and espousals belong by their very nature
to civil jurisdiction.
"Apostolic Letter, Ad Apostolice, 22d August, 1851.
"N.B.—Two other errors may tend in this direction, those upon the abolition of the
celibacy of priests, and the preference due to the state of marriage over that of virginity.
These have been proscribed; the first in the Encyclical Qui pluribus, Nov. 9, 1846; the
second in the Apostolic Letter Multiplices inter, June 10th, 1851.
"IX.—ERRORS REGARDING THE CIVIL POWER OF THE SOVEREIGN PONTIFF.
"75. The children of the Christian and Catholic Church are not
agreed upon the compatibility of the temporal with the spiritual power.
"76. The abolition of the temporal power, of which the Apostolic
See is possessed, would contribute in the greatest degree to the liberty
and prosperity of the Church.
"Allocution Quibus quantisque, 20th April, 1849.
"N.B.—Besides these errors, explicitly noted, many others are impliedly rebuked by
the proposed and asserted doctrine, which all Catholics are bound most firmly to hold,
touching the temporal sovereignty of the Roman Pontiff. These doctrines are clearly
stated in the Allocutions Quibus quantisque, 20th April, 1849, and Si semper antea, 20th
May, 1850; Apost. Letter Quum Catholica Ecclesia, 26th March, 1860; Allocutions Novos,
28th Sept., 1860; Jamdudum, 18th March, 1861; and Maxima quidem, 9th June, 1862.
"X.—ERRORS HAVING REFERENCE TO MODERN LIBERALISM.
"78. [sic] In the present day, it is no longer expedient that the

Catholic religion shall be held as the only religion of the State, to the
exclusion of all other modes of worship.
"Allocution Nemo vestrum, 26th July, 1855.
"78. Whence it has been wisely provided by law, in some countries
called Catholic, that persons coming to reside therein shall enjoy the
public exercise of their own worship.
"79. Moreover, it is false that the civil liberty of every mode of
worship, and the full power given to all of overtly and publicly mani-
festing their opinions and their ideas, of all kinds whatsoever, conduce
more easily to corrupt the morals and minds of the people, and to the
propagation of the pest of indifferentism.
"80. The Roman Pontiff can and ought to reconcile himself to, and
agree with, progress, liberalism, and civilization as lately introduced.
"Allocution 7amdudum cernimus, 18th March, 1861." 168
168 Ibid., pp. 213-233.

c. Papal Infallibility
On July 18, 1870, the Jesuit-controlled Vatican Council
enunciated the dogma of the infallibility of the pope in any
pronouncement made ex cathedra on matters of faith and
morals. It had always been claimed that the church was in-
fallible. It had long been generally understood that the pope
was infallible. In 1870 it became a dogma of the church to
believe him to be so:
"Concerning the Infallible Teaching of the Roman Pontiff.
"Moreover, that the supreme power of teaching is also included in
the Apostolic primacy, which the Roman Pontiff, as the successor of
Peter, Prince of the Apostles, possesses over the whole Church, this Holy
See has always held, the perpetual practice of the Church confirms, and
oecumenical Councils also have declared, especially those in which the
East with the West met in the union of faith and charity. For the Fa-
thers of the Fourth Council of Constantinople, following in the foot-
steps of their predecessors, gave forth this solemn profession: The first
condition of salvation is to keep the rule of the true faith. And because
the sentence of our Lord Jesus Christ can not be passed by, who said:
'Thou art Peter, and upon this rock I will build my Church,' [Matt.
xvi. 18.] these things which have been said are approved by events,
because in the Apostolic See the Catholic religion and her holy and
well-known doctrine has always been kept undefiled. Desiring, there-
fore, not to be in the least degree separated from the faith and doctrine
of that See, we hope that we may deserve to be in the one communion,
which the Apostolic See preaches, in which is the entire and true so-
lidity of the Christian religion. [From the Formula of St. Hormisdas,
subscribed by the Fathers of the Eighth General Council (Fourth of
Constantinople), A.D. 869 (Labbe's Councils, Vol. V. pp. 583, 622).]
And, with the approval of the Second Council of Lyons, the Greeks pro-
fessed that the holy Roman Church enjoys supreme and full primacy
and pre-eminence over the whole Catholic Church, which it truly and
humbly acknowledges that it has received with the plentitude of power
from our Lord himself in the person of blessed Peter, Prince or Head
of the Apostles, whose successor the Roman Pontiff is; and as the Apos-
tolic See is bound before all others to defend the truth of faith, so
also, if any questions regarding faith shall arise, they must be defined
by its judgment. [From the Acts of the Fourteenth General Council (Sec-
ond of Lyons), A.D. 1274 (Labbe, Vol. XIV. p. 512).] Finally, the Council
of Florence defined: [From the Acts of the Seventeenth General Council
of Florence, A.D. 1438 (Labbe, Vol. XVIII. p. 526).] That the Roman
Pontiff is the true vicar of Christ, and the head of the whole Church,
44
and the father and teacher of all Christians; and that to him in blessed
Peter was delivered by our Lord Jesus Christ the full power of feeding,
ruling, and governing the whole Church. [John xxi. 15-17.]
"To satisfy this pastoral duty, our predecessors ever made un-
wearied efforts that the salutary doctrine of Christ might be propagated
among all the nations of the earth, and with equal care watched that it
might be preserved genuine and pure where it had been received. There-
fore the Bishops of the whole world, now singly, now assembled in
Synod, following the long-established custom of churches [From a letter
of St. Cyril of Alexandria to Pope St. Celestine I., A.D. 422 (Vol. VI.
Part II. p. 36, Paris edition of 1638)], and the form of the ancient rule
[From a Rescript of St. Innocent I. to the Council of Milevis, A.D. 402
(Labbe, Vol. III. p. 47)], sent word to this Apostolic See of those dan-
gers especially which sprang up in matters of faith, that there the losses
of faith might be most effectually repaired where the faith can not fail.
[From a letter of St. Bernard to Pope Innocent II. A.D. 1130 (Epist.
191, Vol. IV. p. 433, Paris edition of 1742).] And the Roman Pontiffs,
according to the exigencies of times and circumstances, sometimes as-
sembling oecumenical Councils, or asking for the mind of the Church
scattered throughout the world, sometimes by particular Synods, some-
times using other helps which Divine Providence supplied, defined as
to be held those things which with the help of God they had recognized
as conformable with the sacred Scriptures and Apostolic traditions. For
the Holy Spirit was not promised to the successors of Peter, that by his
revelation they might make known new doctrine; but that by his assist-
ance they might inviolably keep and faithfully expound the revelation
or deposit of faith delivered through the Apostles. And, indeed, all the
venerable Fathers have embraced, and the holy orthodox doctors have
venerated and followed, their Apostolic doctrine; knowing most fully
that this See of holy Peter remains ever free from all blemish of error
according to the divine promise of the Lord our Saviour made to the
Prince of his disciples: 'I have prayed for thee that thy faith fail not,
and, when thou art converted, confirm thy brethren.' [Luke xxii. 32. See
also the Acts of the Sixth General Council, A.D. 680 (Labbe, Vol. VII.
p. 659).]
"This gift, then, of truth and never-failing faith was conferred by
heaven upon Peter and his successors in this chair, that they might per-
form their high office for the salvation of all; that the whole flock of
Christ, kept away by them from the poisonous food of error, might be
nourished with the pasture of heavenly doctrine; that the occasion of
schism being removed, the whole Church might be kept one, and, rest-
ing on its foundation, might stand firm against the gates of hell.
"But since in this very age, in which the salutary efficacy of the
Apostolic office is most of all required, not a few are found who take
away from its authority, we judge it altogether necessary solemnly to
assert the prerogative which the only-begotten Son of God vouchsafed
to join with the supreme pastoral office.
"Therefore faithfully adhering to the tradition received from the
beginning of the Christian faith, for the glory of God our Saviour, the
exaltation of the Catholic religion, and the salvation of Christian peo-
ple, the sacred Council approving, we teach and define that it is a dogma
divinely revealed: that the Roman Pontiff, when he speaks ex cathedra,
that is, when in discharge of the office of pastor and doctor of all Chris-
tians, by virtue of his supreme Apostolic authority, he defines a doc-
trine regarding faith or morals to be held by the universal Church, by
the divine assistance promised to him in blessed Peter, is possessed of
that infallibility with which the divine Redeemer willed that his Church
should be endowed for defining doctrine regarding faith or morals; and
that, therefore such definitions of the Roman Pontiff are irreformable
[that is, in the words used by Pope Nicholas I., note 13, and in the Synod
of Quedlinburg, A.D. 1085, 'It is allowed to none to revise its judgment,
and to sit in judgment upon what it has judged' (Labbe, Vol. XII. p.
679)] of themselves, and not from the consent of the Church.
"But if any one—which may God avert—presume to contradict this
our definition: let him be anathema.
"Given at Rome in public Session solemnly held in the Vatican
Basilica in the year of our Lord one thousand eight hundred and sev-
enty, on the eighteenth day of July, in the twenty-fifth year of our
Pontificate."
The opposition to the dogma of infallibility was strong in
the council and afterward, when its proclamation became
obligatory. Yet the bishops surrendered to the ecclesiastical
necessities of their situation with remarkable alacrity. No
bishops stood against it to the point of excommunication.
Even Bishop Hefele, the historian of the church councils,
surrendered in April of 1871. But a number of scholars,
more particularly in Germany, resisted the papal decree,
among them DoBinger, who was excommunicated in 1871.
Other dissidents joined him in forming the Old Catholic
group, which had much to do with the Kulturkampf in late
nineteenth-century Germany. Lord Acton, the historian, was
a noted Catholic opposer of the dogma of infallibility in
England.
189 Ibid., pp. 266-271.
24. The Healing of the Wound
Pope Pius IX died in 1878 with the international affairs
of the Papacy in confusion and relations to the governments
of Europe in several cases less than cordial. Italy, the new
kingdom, was watchful of papal policies. Bismarck's new
German Empire was saying, "We shall not go to Canossa."
France was a republic, formed at the collapse of the govern-
ment of Napoleon III, and was as unready to support the
Papacy as Napoleon had been ready to do. The Congress of
the United States had refused in 1867 to vote funds to sup-
port its twenty-year-old ministry to the Papal States, an
abstention maintained till 1940.
Slowly the Papacy recovered its international dignity and
influence. Immigration had vastly increased the number of
Roman Catholics in the United States, particularly in the
cities, and this country has become one of the most depend-
able sources of papal income. The political influence of the
Papacy improved in other countries during the early years
of the twentieth century. When in 1939 the outbreak of
World War II put Roman Catholic countries as belligerents
on opposite sides of the battle fronts, the Papacy was able to
maintain a position of neutrality without sacrifice of effective-
ness in dealing with its problems.
But the period after World War I saw the spread of
socialism in Europe, the collapse of kingships, and the growth
of that anticlerical intransigence which under the names
"modernism" and "liberalism" the popes had so frankly con-
demned in the nineteenth century. In Spain, France, and
Italy the pope was little regarded. Poland, very Catholic, was
busy with its problems as a new nation, and Catholic Czecho-
slovakia organized what was virtually a national Catholic
Church. Austria and Hungary were little less difficult for the
Papacy.
When Mussolini's Fascist government took over the gov-
ernment of Italy in 1922, the problem of the Papacy became
very specific and real. In relation to the powers of the bishops,
the control of marriage, of the youth, and of education, the
Papacy and the Italian Fascist government seemed irreconcil-
able. Students of the relations between the two powers argue
on both sides of the question of whether the pope and Musso-
lini were perpetual enemies, or secret allies. Probably they
were, from time to time, both, or either, as suited one or the
other.
Certainly they formed in 1929 a concordat which seems
after more than a score of years of real significance. By the
Lateran Treaty of February 11, 1929, signed by Pietro Car-
dinal Gasparri, as papal secretary of state, and by Benito Mus-
solini, as head of the Italian Government, the Papacy was once
more recognized as a political state, including a small portion
of the city of Rome around the Vatican, 108 acres in extent,
with a population of some 1,200 souls, as its territory. This
is but a shadowy restoration of the lost temporalities that
the pope once controlled, but the recognition of Vatican City
as the territory of the pope makes him once more a political
ruler, and gives him an acknowledged place among the
sovereigns of the world. The deadly wound has been healed.
(Rev. 13: 3, 12.)
Prophecy Indicts the Papacy

Of the "little horn" the prophet says, "He shall speak
great words against the most High." The Papacy seems to
stand up eagerly from the pages of history to demand that its
utterances shall make unmistakable the identification sought.
But care must be taken in selecting papal claims, that they
be official statements. When Roman Catholic authorities are
to be quoted, the standing of the authority making the state-
ment must be such as to give full validity to their statements.
Most valid sources are the acknowledged decretals of
popes. When the pope speaks ex cathedra, that is, from his
throne as Pontifex Maximus, on a matter of faith and morals,
his utterances are more than authoritative—they are infalli-
ble. Statements of members of the Roman Curia, the advisory
papal council consisting of the cardinals and aided by the
heads of the various offices and congregations of the Papacy,
are official. It must be remembered that the cardinals do not
constitute a rank in the Roman Catholic hierarchy, as do
deacons, priests, and bishops, but are a class of ecclesiastical
nobility drawn from the hierarchy and assigned to honorary
positions in various churches in the city of Rome itself, by
virtue of which they bear the titles cardinal deacon, or car-
dinal priest, or cardinal bishop. The cardinals in the United
States are bishops by hierarchical rank—archbishops in fact
—but they are priests in the cardinalate of Rome. The title
cardinal (from the Latin cardo, "hinge") means that they are
intimately joined to the pope, as are hinges to a door. The
title, once general, has been specialized since 1568. The
statements of cardinals are authoritative.
Ecclesiastical authority in the Church of Rome resides in
the bishops, of whom the pope is chief. When a publication
bears the bishop's imprimatur "it may be printed"—it is
authoritative. Encyclopedias, such as The Catholic Encyclo-
pedia, when they bear the imprimatur, are valid. Catechisms
must, to be usable, bear the imprimatur. The emissions in the
United States of the National Catholic Welfare Council are
of high episcopal authority. The canons of the episcopal
councils acknowledged by the church are of authority.
Besides these official Catholic utterances, there are docu-
ments long used by the church which are authoritative by
the sanctity of use. The writings of those Fathers whom the
church recognizes as within the stream of inspired tradition
are a superior group in this class. A document of antiquity
sanctified by use is the collection known as the Decreturn, by
Gratin" Although never officially set apart by the church, as
previously stated, it carries the respectability of centuries of
official use. Great historical works, such as the Annales of
Baronius—which was the Roman Catholic answer to the
great Protestant apology of Reformation times, the Magde-
burg. Centuries—the works of Bellarmine, and others of the
kind, are of weight.
The utterances of theologians in Catholic centers of learn-
ing are of great respectability, but may not be authoritative.
Utterances of priests can only be taken as the ideas of those
priests. The periodicals got out under the eye of bishops for
the Catholic laity in their dioceses, of which Our Sunday
Visitor is an example in the United States, do not carry an
imprimatur, and will be successfully repudiated by Catholics
if used in controversy to the disadvantage of Catholic dispu-
tants. Such materials reflect Catholic thinking, but not official
Catholic teaching. Just because a quotation is "Catholic"
does not make it usable.
Speaking Great Words
But even when such precautions are exercised in selecting
statements concerning the Papacy, much that is valid and
reliable can be gleaned from Catholic sources showing the
blasphemous claims of the Roman Church:
"Another God on earth."—MARCELLUS."'
"Lord God the Pope."—Gratian's Decretum.171
"We hold upon this earth the place of God Almighty."—POPE LEO
Xill."2
"True Vicar of Christ."—Council of Trent.'"
"Vicar of the incarnate Son of God."—CARDINAL MANNING.174
"Vicar of the Son of God."—CARDINAL MANNING.175
"Vicegerent upon earth, not of a mere man, but of very God."—
Gratian's Decretum.1"
"I. That the Roman church was established by God alone.
"2. That the Roman pontiff alone is rightly called universal.
"3. That he alone has the power to depose and reinstate bishops.
"4. That his legate, even if he be of lower ecclesiastical rank, pre-
sides over bishops in council, and has the power to give sentence of
deposition against them.
"5. That the pope has the power to depose those who are absent
[i.e., without giving them a hearing].
170 Oration of Christopher Marcellus, at the Fourth Session of the Fifth Lateran
Council, in Labbe and Cossart, Sacrosancta Councilia, Vol. XIV, col. 109.
171 Gloss on the Extravagantes of Pope John XXII, title 14, chap. 4. See The Great
Controversy, p. 50, also p. 679 (Appendix).
172 Encyclical Letter, June 20, 1894 in Great Encyclical Letters of Leo XIII, p. 304.
173 Labbe and Cossart, op. cit., Vol. XIII, col. 1167.
174 Manning, The Temporal Power of the Vicar of Christ, pp. 46, 47, 244.
175 Ibid., pp. 8, 13, 17, 21, 141, 190, 231, 232.
170 Decretales Gregorzi, Pap. IX, bk. 1, "de translat. Episcopii," title 7, chap. 3.
See appendix to p. 50 in The Great Controversy, p. 679.
"6. That, among other things, we ought not to remain in the same
house with those whom he has excommunicated.
"7. That he alone has the right, according to the necessity of the
occasion, to make new laws, to create new bishoprics, to make a monas-
tery of a chapter of canons, and vice versa, and either to divide a rich
bishopric or to unite several poor ones.
"8. That he alone may use the imperial insignia.
"9. That all princes shall kiss the foot of the pope alone.
"10. That his name alone is to be recited in the churches.
"11. That the name applied to him belongs to him alone.
"12. That he has the power to depose emperors.
"13. That he has the right to transfer bishops from one see to an-
other when it becomes necessary.
"14. That he has the right to ordain as a cleric anyone from any
part of the church whatsoever.
"15. That anyone ordained by him may rule [as bishop] over an-
other church, but cannot serve [as priest] in it, and that such a cleric
may not receive a higher rank from any other bishop.
"16. That no general synod may be called without his order.
"17. That no action of a synod and no book shall be regarded as
canonical without his authority.
"18. That his decree can be annulled by no one, and that lie can
annul the decrees of anyone.
"19. That he can be judged by no one.
"20. That no one shall dare to condemn a person who has appealed
to the apostolic seat.
"21. That the important cases of any church whatsoever shall be
referred to the Roman church [that is, to the pope].
"22. That the Roman church has never erred and will never err
to all eternity, according to the testimony of the holy scriptures.
"23. That the Roman pontiff who has been canonically ordained is
made holy by the merits of St. Peter, according to the testimony of St.
Ennodius, bishop of Pavia which is confirmed by many of the holy
fathers, as is shown by the decrees of the blessed pope Symmachus.
"24. That by his command or permission subjects may accuse their
rulers.
"25. That he can depose and reinstate bishops without the calling
of a synod.
"26. That no one can be regarded as catholic who does not agree
with the Roman church.
"27. That he has the power to absolve subjects from their oath of
fidelity to wicked rulers."'"
," Thatcher and NtcNeal, op. cit., pp. 1$6-139,

"All names which in the Scripture are applied to Christ."—BELLAR-
MINE 146
"The Pope is of so great dignity and so exalted that he is not a
mere man, but as it were God, and the vicar of God.
"The Pope is of such lofty and supreme dignity that, properly
speaking, he has not been established in any rank of dignity, but rather
has been placed upon the very summit of all ranks of dignities.
"The Pope is called most holy because he is rightfully presumed
to be such.
"Nor can emperors and kings be called most holy; for although in
civil laws the term 'most sacred' seems sometimes to have been usurped
by emperors, yet never that of 'most holy.'
"The Pope alone is deservedly called by the name 'most holy,' be-
cause he alone is the vicar of Christ, who is the fountain and source
and fulness of all holiness.
"The Pope by reason of the excellence of his supreme dignity is
called bishop of bishops.
"He is also called ordinary of ordinaries.
"He is likewise bishop of the universal church.
"He is likewise the divine monarch and supreme emperor, and king
of kings.
"Hence the Pope is crowned with a triple crown, as king of heaven
and of earth and of the lower regions.
"Moreover the superiority and the power of the Roman Pontiff by
no means pertain only to heavenly things, to earthly things, and to
things under the earth, but are even over angels, than whom he is
greater.
"So that if it were possible that the angels might err in the faith,
or might think contrary to the faith, they could be judged and excom-
municated by the Pope.
"For he is of so great dignity and power that he forms one and the
same tribunal with Christ.
"So that whatever the Pope does, seems to proceed from the mouth
of God, as according to most doctors, etc.
"The Pope is as it were God on earth, sole sovereign of the faithful
of Christ, chief of kings, having plenitude of power, to whom has
beers intrusted by the omnipotent God direction not only of the earthly
but also of the heavenly kingdom.
"The Pope is of so great authority and power that he can modify,
explain, or interpret even divine laws. . . .
"The Pope can modify divine law, since his power is not of man
Bellarrnine, On the Authority of the Councils (1619), bk. 2, chap. 17, Vol. II,
p. 266.
but of God, and he acts as vicegerent of God upon earth with most
ample power of binding and loosing his sheep.
"Whatever the Lord God himself, and the Redeemer, is said to do,
that his vicar does, provided that he does nothing contrary to the
f aith."—FERRARB.179
"Holds the primacy over the whole world."
"Head of the whole church."
"Father and doctor of all Christians."—Council of Trent.'
"Highest power in the world."
"Anointed high priest."
"Supreme temporal ruler."—CARDINAL MANNING.'
"Exercises functions, not of mere man, but of the true God."—
Gregory's Decretals."'
"Dissolves, not by human but rather by divine authority."—Greg-
ory's Decretals.1"
"The kingly power is not superior to the pontifical, but is subject
to it, and is bound to obey it."—Gregory's Decretals.1"
"Prince over all nations and all kingdoms."—PoPE Pius V.
"Power to impose laws . . . , power likewise to grant dispensation
from these laws, . . . to annul them. . . This judicial authority will
even include the power to pardon sin. For sin is a breach of the laws
of the supernatural kingdom." '
"Hence he [the Pope] is said to have a heavenly power, and hence
changes even the nature of things, applying the substantial of one thing
to another—can make something out of nothing—a judgment which is
null he makes to be real, since in the things which he wills, his will is
taken for a reason. Nor is there any one to say to him, Why dost thou
do this? For he can dispense with the law, he can turn injustice into
justice by correcting and changing the law, and he has the fulness of
power."—Gregory's Decretals.'"
Note what comes to us from Mrs. White:

"It is one of the leading doctrines of Romanism that the pope is the
visible head of the universal church of Christ, invested with supreme
authority over bishops and pastors in all parts of the world. More than
this, the pope has been given the very titles of Deity. He has been styled
'Lord God the Pope,' and has been declared infallible. He demands
the homage of all men. The same claim urged by Satan in the wilderness
17° F. Lucius Ferraris, "Papa II," Prompla Bibliotheca, Vol. VI, pp. 25-29.
'8° Decretales Gregorii IX, bk. i, title vii, chap. 3, "de translat. epiocoporurn."
1" Ibid., bk. i, title xxxiii, chap. 6.
182 Bull of deposition of Queen Elizabeth of England in 1570.
1'"3 G. H. Joyce, "Pope," The Catholic Encyclopedia, Vol. XII, p. 265.
184 Decretales Gregorii IX, bk. i, title vii, chap. 3.
of temptation, is still urged by him through the Church of Rome, and
vast numbers are ready to yield him homage." '"
"And let it be remembered, it is the boast of Rome that she never
changes. The principles of Gregory VII. and Innocent III. are still the
principles of the Roman Catholic Church. And had she but the power,
she would put them in practice with as much vigor now as in past
centuries. Protestants little know what they are doing when they pro-
pose to accept the aid of Rome in the work of Sunday exaltation. While
they are bent upon the accomplishment of their purpose, Rome is aim-
ing to re-establish her power, to recover her lost supremacy. Let the
principle once be established in the United States, that the church may
employ or control the power of the state; that religious observances may
be enforced by secular laws; in short, that the authority of church and
state is to dominate the conscience, and the triumph of Rome in this
country is assured." 186
Wearing Out the Saints

The prophecy calls for a power that "shall wear out the
saints of the most High." Dan. 7:25. (Cf. Rev. 13:7.) Here
again the Papacy almost clamors for recognition as the power
designated.
The basic philosophy underlying religious persecution is,
that it is right to bring differing religious beliefs into har-
mony with that group, whether minority or majority, which
finds itself with enough authority and power to compel the
harmony. The Papacy has had the power to force dissidents
to be in harmony, or to suffer.
In a society where religious and civil authority are part of
one administrative whole, there can be no room for religious
liberty. The only dissent permitted would be so insignificant
as to be ignored by the suppressive group in power.
In most of human history there has been no separation of
the religious life from the political life of man. Rather, the
normal historical situation has been for the state to dominate
religion. Even this is forcing modern terminology back into
the past. There has scarcely been a separation of the idea
of religion and the idea of the state. For instance, in the
The Great Controversy, p. 50.

S6 Ibid., p. 581.
Hebrew economy religion largely dominated political life, in
so far as these phases may be separately seen. Again, among
the Gauls, the authority of the Druid priests overshadowed
the civil authority of Gallic chieftains.
In pagan Rome religion was under the state; and the
head of the state, anciently the kings and latterly the em-
perors carried as chief priest the title of Pontifex Maximus.
Religion in a state or province absorbed by Rome was per-
mitted to continue as it had been, as long as it did not
engender rebellion against Roman authority. In Gaul the
Druids became such a danger, and were suppressed. In Judea,
Jews and Romans arrived at an uneasy compromise, under
which the Jewish religion was tolerated, but restrained from
the least civil interference.
Christianity began as a cult of Judaism; at least, its vocab-
ulary, complexion, and personnel were Jewish. But the Jews
refused to accept Christianity as a cult of Judaism. It was
therefore left with no national or political sponsors, and the
pagan Roman government knew it only as an upstart religion
without background or place—in its very nature a religio
illicita. Pagan Rome persecuted Christianity accordingly.'
These persecutions of the cult of Christ by pagan Rome
ceased with the Edict of Milan issued in the names of the
emperors Constantine and Licinius in A.D. 313. In wording,
this noble-sounding document granted religious liberty to all,
but the words never took life, except to give Christianity free-
dom to worship and to propagate itself---a freedom it had
never before had.
But the liberties the edict set forth were not otherwise
applied, and as Christianity became the religion of society
and of the state, which it did shortly after 313, pagan cults
were persecuted. Indeed, dissenting sects of Christians were
persecuted in turn, according as one or another of the various
Pliny, Letters, bk. x, Letter 96, 97 (WI. ed., Vol. II, pp. 400-407); Eusebius,
Church History, bk. iii, chaps. 17, 19, 32, 33; bk. iv, chaps. 15-17, bk. v, chaps. 1-8, 21;
bk. vi, chaps. 1, 4, 8, 9, 28, 39, 43; bk. sill, chaps. 1, 10-23, 32; bks. viii to x in WPM',
2d series; Canfield, Early Persecutions of the Christians; Maude A. Hutnnann, Establishment
of Christianity and the Proscription of Paganism; The Great Controversy, pp. 39, 40.
sects was able to gain the upper hand with the state. Trini-
tarian Orthodoxy, when it had the political upper hand,
persecuted the Arians; and Arianism, when its adherents were
favored by government, persecuted the Orthodox.
All this was in keeping with Roman law, which, after
toleration had come, granted to Christian bishops the right
to examine, convict, and sentence for heresy.' By A.D. 400
Roman law had become so sharp against paganism that the
temples of the gods were often closed,"° and sometimes after
a process of cleansing were taken over by Christians.
The civil authority of the bishops against heretics was
later revoked, although the bishops regularly sat in provincial
councils of state. But the bishops exercised very large eccle-
siastical authority. In them resided the teaching function of
the church, a function which, it was claimed, Christ describes
in Matthew 28:19, 20, and which came upon the episcopacy
by tradition from the apostles." It was held that the church
had the truth, the church must teach the truth, the church
must make the truth a fact in society, and the state must aid
in so doing. Every bishop was the presiding judge in the
ecclesiastical court of his own diocese, which was in fact a
historical outgrowth of such scriptures as Matthew 18:15-18
and 1 Corinthians 6:1-5. All through the Middle Ages the
bishops in these episcopal courts heard cases under charges of
heresy, pronounced sentences of guilt, and recommended to
the local magistrates the punishment to be exacted.
One example of such a bishop's court comes down to us
from the twelfth century. A bishop was riding in northern
France with his entourage when a young man attached to
the episcopal court saw a young girl by the roadside. He
stopped to talk to her and made to her an indecent proposal,
to which she responded with an emphatic refusal. He knew
at once that this was no ordinary girl and reported the matter
to his bishop. The girl and her aunt, summoned before the
bishop, proved to be members of the sect of Publicans or
188 Supra, pp. 658-660.
180 Theodoret, op. cit., bk. v, chap. 20, in NPNF, 2d series, Vol. III, p. 146; Codex
Theodosianus, bk. v, title 43, in Mommsen ed., Vol. I, part 2, p. 869.
Catharists (Puritans) and were convicted of heresy. The aunt,
it was said, escaped by witchcraft; the girl was put to death.'
The bishops at this point of history had become too often
too lenient toward heresies within their dioceses, or too
indifferent to bother. But the church. saw that this was just
the time to bother; it was not the time for episcopal laxity.
Heresy was too rampant. Waldenses, Albigenses, Poor Men,
Catharists, Bogomiles, and Beghards were at every hand.
Innocent III issued decree after decree against the heretics,
and authorized the bloody crusade of 1209 against the Albi-
genses.' But centralized authority was needed against here-
sies which spread beyond local dioceses. In 1221 the Papacy
took over the matter of extirpating heretics, and organized
for this purpose the Holy Office of the Inquisition.19'
It is an understatement to say that the record of the
Inquisition is not good. Persecution, always held by the
church a necessity, became a virtue. The Roman Catholic
Church has justified persecution:
"With regard to heretics two elements are to be considered, one
element on their side, and the other on the part of the church. On their
side is the sin whereby they have deserved, not only to be separated from
the church by excommunication, but also to be banished from the world
by death. For it is a much heavier offense to corrupt the faith, whereby
the life of the soul is sustained, than to tamper with the coinage, which
is an aid to temporal life. Hence if coiners or other malefactors are at
once handed over by secular princes to a just death, much more may
heretics, immediately they are convicted of heresy, be not only excom-
municated, but also justly done to die. But on the part of the church is
mercy in view of the conversion of them that err; and therefore she
does not condemn at once, but 'after the first and second admonition,'
as the apostle teaches. After that, however, if the man is still found
pertinacious, the church, having no hope of his conversion, provides for
the safety of others, cutting him off from the church by the sentence
of excommunication; and further she leaves him to the secular tribunal
to be exterminated from the world by death."'
19°G. G. Coulton, Life in the Middle Ages, Vol. I, No. 12, pp. 29-32.
n" Supra, p. 676.
. 2 A. S. Tuberville, "Heresies and the Inquisition in the Middle Ages, c. 1000-1303,"
The Cambridge Medieval History, Vol. VI, pp. 699-726.
193 Joseph Rickaby, S.J., Aquinas Ethicus, or The Moral Teaching of St. Thomas
(London: Burns and Oates, 1892), Vol. I, pp. 332, 333.
"Temporal princes shall be reminded and exhorted, and if need be,
compelled by spiritual censures, to discharge every one of their func-
tions; and that, as they desire to be reckoned and held faithful, so, for
the defense of the faith, let them publicly make oath that they will en-
deavor, bona fide with all their might, to extirpate from their territories
all heretics marked by the church; so that when any one is about to
assume any authority, whether spiritual or temporal, he shall be held
bound to confirm his title by this oath. And if a temporal prince, being
required and admonished by the church, shall neglect to purge his king-
dom from this heretical pravity, the metropolitan and other provincial
bishops shall bind him in fetters of excommunication; and if he ob-
stinately refuse to make satisfaction this shall be notified within a year
to the Supreme Pontiff, that then he may declare his subjects absolved
from their allegiance, and leave their lands to be occupied by Catholics,
who, the heretics being exterminated, may possess them unchallenged,
and preserve them in the purity of the faith."'"
"In the Bull Ad exstirpanda (1252) Innocent IV says: 'When those
adjudged guilty of heresy have been given up to the civil power by the
bishop or his representative, or the Inquisition, the podesta, or chief
magistrate of the city shall take them at once, and shall, within five days
at the most, execute the laws made against them.' . . . Nor could any
doubt remain as to what civil regulations were meant, for the passages
which ordered the burning of impenitent heretics were inserted in the
papal decretals from the imperial constitutions Commissis nobis and
Inconsutibilem tunicam. The aforesaid Bull Ad exstirpanda remained
thenceforth a fundamental document of the Inquisition, renewed or re-
enforced by several popes, Alexander IV (1254-61), Clement IV (1265-
68), Nicholas IV (1288-92), Boniface VIII (1294-1303), and others. The
civil authorities, therefore, were enjoined by the popes, under pain of
excommunication to execute the legal sentences that condemnedim-
penitent heretics to the stake."'
"In actual fact, the church at first dealt more leniently with here-
tics, excommunicating them, confiscating their property . . . till at last
she was compelled to inflict the extreme penalty; 'secondly experience
shows (says Bellarm., 'De Laicis,' I, 3, c. 21) that there is no other
remedy: for the church gradually advanced, and tried every means, first
excommunication alone, then a pecuniary fine was added, then exile,
FINALLY SHE WAS COMPELLED TO FALL BACK ON DEATH [the capitals here
are the author's own]. Heretics despise excommunication and say that
that bolt is powerless; if you threaten them with a pecuniary fine, they
neither fear God nor respect men, knowing that they will find fools
enough to believe them and support them. If you imprison them or send
194 Decretales Gregorii IX, bk. 5, title vii, chap. 13.
195 Joseph Bliitzer, "Inquisition," The Catholic Encyclopedia, Vol. VIII, p. 34.
them into exile, they corrupt those near them with their words and those
at a distance with their books. So THE ONLY REMEDY IS TO SEND THEM
SOON TO THEIR OWN PLACE' [the capitals are the author's]. The society
of the church and its public order, against the disturbance of which
there are many ecclesiastical charges, must necessarily he preserved, that
men's souls may be sanctified by the true faith and good works, and that
they may gain eternal salvation."
"He who publicly avows a heresy and tries to pervert others by
word or example, speaking absolutely, can not only be excommunicated
but even justly put to death, lest he ruin others by pestilential contagion;
for a bad man is worse than a wild beast, and does more harm, as
Aristotle says. Hence, as it is not wrong to kill a wild beast which does
great harm, so it must be right to deprive of his harmful life a heretic
who withdraws from divine truth and plots against the salvation of
others." 197
"Therefore we conclude that the church cannot of itself put to
death any one, but nevertheless it has the right to sentence obstinate
or relapsed heretics, not only to corporal punishments, but also to con-
demn to capital punishment, if it shall have judged it expedient; whence
those enemies of the faith equally err from the truth who falsely charge
that the church has of itself consigned some heretics to the pyre, and
many Catholic apologists, who think that all sentences of death must be
attributed to the secular power, or timidly concede that the church, yield-
ing to the spirit of the times, has deviated a little in this matter. History
surely testifies that the Roman Inquisition, if not in express words, at
least in equivalent terms, has sentenced heretics to capital punishment,
to be inflicted without fail by the secular arm, with manifold censures
lest it fail of its duty; who, then, would dare to say that the church has
erred in so serious a matter?" '
The military crusade against the Albigenses of Provence
was only bloodier in the sense that it was more concentrated
in time and place than the Inquisitorial crusades against here-
tics prosecuted everywhere in succeeding years. Informers
shared in the confiscated property of convicted heretics
against whom they had testified, and confessions were gained,
not in the free testimony of brave men eager to witness for
their Lord, but as a result of agonies of torture so brutal
that no worse are found in the records of nations far removed
ue P. Marianus de Luca, Institutiones Juris Ecclesiastici Publici (Institutes of Public

Ecclesiastical Law) (Rome, 1901), Vol. I, p. 143.
197 Fr. Alexius M. Lepicier, De Stabilztate et Progresses Dogmatis (Rome, 1910), p. 194.
198 Ibid., p. 203.
from the teachings of Christ, and the minds of men revolt
in the very telling of them.
We dare not estimate the number of those who suffered
depredation, imprisonment, wounding, or the cruel death of
torture and of the stake. Certainly it does no good, but rather
harm, to indulge in exaggeration. But we are safe in saying
that over the centuries, men, women, and children suffered
persecution by the thousands. When we include those who
died in the religious wars between nations, the number in-
creases vastly, but only in certain cases can these be counted
as persecutions.
No wonder that the "pale horse" (Rev. 6:7, 8) is so grue-
some and that the souls "under the altar" are pictured alle-
gorically by Inspiration as crying out, "How long, 0 Lord,
holy and true" (verses 9-11)?
We must not think that the warfare against the saints
forecast in Bible prophecy ceased with the Protestant Refor-
mation. Anglicans persecuted Wycliffe's Lollards, Lutherans,
Roman Catholics, Puritans, Independents, and Separatists.
On the ground of difference in religion, Lutherans made
unhappy the lives of Roman Catholics, Anabaptists, and the
Reformed of Calvin's theology. Zwinglians persecuted Ana-
baptists. Calvinists harried Anabaptists, Socinians, and dis-
senters of the stamp of Servetus, who was publicly burned at
the stake in Geneva for heresy. The daughters of Babylon
(Rev. 17:5)' had as a basis for persecution the same principles
"9 Says Ellen G. White: "Babylon is said to be 'the mother of harlots.' By her daugh-
ters must be symbolized churches that cling to her doctrines and traditions, and follow her
example of sacrificing the truth and the approval of God, in order to form an unlawful
alliance with the world. The message of Revelation 14, announcing the fall of Babylon,
must apply to religious bodies that were once pure and have become corrupt. Since this
message follows the warning of the judgment, it must be given in the last days; therefore
it cannot refer to the Roman Church alone for that church has been in a fallen condition
for many centuries. Furthermore, in the eighteenth chapter of the Revelation, the people of
God are called upon to come out of Babylon. According to this scripture, many of God's
people must still be in Babylon. And in what religious bodies are the greater part of the
followers of Christ now to be found? Without doubt, in the various churches professing the
Protestant faith. At the time of their rise, these churches took a noble stand for God
and the truth, and His blessing was with them. Even the unbelieving world was constrained
to acknowledge the beneficent results that followed an acceptance of the principles of the
gospel. In the words of the prophet to Israel, 'Thy renown went forth among the heathen
for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith
the Lord God.' But they fell by the same desire which was the curse and ruin of Israel,—
the desire of imitating the practices and courting the friendship of the ungodly. 'Thou
didst trust in thine own beauty, and playedst the harlot because of thy renown.' [Eze.
16:14, 15.]"—The Great Controversy, pp. 382, 383.
45
as the mother harlot. They failed of full persecuting success,
not by intent, but from lack of opportunity, of unity of action,
of the skill of experience, and of fullness of cooperation by
the civil man.
The Time, Times, and Half a Time
The days were shortened. (Matt. 24:22; Mark 13:19, 20,
24.) The 1260 days during which the saints were to be under
the hand of the harlot mother and her daughters lacked a
little of their full period because of deep resentment against
persecution on the part of the liberal thinkers of the latter
years of the eighteenth century, and, in particular because
of the sneers of the influential Voltaire, who, seated at the
court of Frederick the Great of Prussia, demanded in sting-
ing phrases of contempt that religion cease its bloodletting."'
Persecution was made loathsome by thoughtful men who
had seen more of the ruthless intolerance of organized
religion than of the sweet charity of true Christianity.
The beginning and ending of the 1260-day period, the
"time, and times, and half a time" of Revelation 12:14, have
already been examined, and placed at 538 and 1798.201 Judg-
ment must be used in describing what occurred in Catholi-
cism and faltering Protestantism during this period.
The term "Dark Ages" means something quite different
to modern historians, and to Seventh-day Adventists. Know-
ing this, we should use the expression understandingly. To
the historian the term describes the period following the
collapse of Roman imperial rule in the West in 476, marked
by decadence if not collapse of classical culture there, and
lasting until the re-establishment of a Western imperial line
200 Philip Schaff, The Progress of Religious Freedom, pp. 19, 43-49.
201 " 'Power was given unto him to continue forty and two months.' And, says the
prophet, 'I saw one of his heads as it were wounded to death.' And again, 'He that leadeth
into captivity shall go into captivity: he that killeth with the sword must be killed with
the sword.' The forty and two months are the same as the 'time and times and the dividing
of time,' three years and a half, or 1260 days, of Daniel 7,—the time during which the
papal power was to oppress God's people. This period, as stated in preceding chapters,
began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time, the
pope was made captive by the French army, the papal power received its deadly wound,
and the prediction was fulfilled, 'He that leadeth into captivity shall go into captivity.' "—
Ellen G. White, The Great Controversy, p. 439.
under Henry the Fowler in 918." After this restoration there
came a recurrence of revivals of culture and learning, cul-
minating in the Renaissance of the fourteenth and fifteenth
centuries, which the historian is compelled to recognize. His-
tory does not call the centuries after 900 "Dark Ages."
To the Adventist the term describes a period of spiritual
darkness. "The accession of the Roman Church to power
marked the beginning of the Dark Ages." It was still press-
ing its obscurantism in the fourteenth century, for "Wycliffe
came from the obscurity of the Dark Ages." '" The term
means something quite different to different people.
It should be remembered that the 1260-day period, ex-
tending to within little more than 150 years of our own day,
includes astonishing cultural revivals among the medieval
Celts, Germans, French, and Italians; the Renaissance already
mentioned; the Reformation; the era of the Pietists and of
the Methodists' revival; and the Age of Enlightenment.
It should be remembered too that the 1260-day period
was not a time of unvarying papal achievement. We do not
refer only to the severe losses suffered by Papacy and Roman
Church because of the Reformation—losses incurred 250
years before the close of the prophetic period cited. We refer
to the fact that, at the beginning of the period, for instance,
the pope of Rome was a contemptible figure, for years a
hostage if not captive of the emperor Justinian in the city of
Constantinople. We refer also to the period from about A.D.
900, the collapse of the last remnants of the Carolingian line,
till the accession of Emperor Henry III, in 1039—a period
which no Catholic of any ethical turn of soul can examine
without a blush of shame. We refer to the almost completely
amoral, and agnostic, if not atheistic, Papacy of the fifteenth
century. We refer to the seventy years of Babylonish Captivity
of the popes, in the fourteenth century, when they were seated
at Avignon, subservient to French kings. We refer to the papal
202 Oman, op. cit., pp. 476-918.
2°3 The Great Controversy, p. 55.
2" Ibid., p. 93.
2°5 Schaff,History of the ChristianChurch, Vol. III, p. 327.
schism that followed when two and even three popes were
simultaneously claiming the title. We refer to the careless
popes preceding and coinciding with the Reformation.
What interpretation can be given of the 1260-day period?
The Papacy did not begin in 538. It was already beginning
when Paul wrote that "the mystery of lawlessness doth already
work." 2 Thess. 2:7, A.R.V. It made its first bold bid for
power when it introduced Sunday observance in the middle
of the second century. But by 538 the political machinery
had operated to recognize papal ecclesiastical hegemony and
to remove the Arian German kings who were obstructing the
/olitical power of the popes. The combination of ecclesiasti-
cal and political power of the popes, which is what the nature
of the "little horn" requires, is seen in the person of Gregory
the Great, 590-604, whose career illumined the closing years
of the sixth century, pointed up by the year 538.'°°
The prophecy of the 1260 years that follow does not
require invariable and constant papal supremacy. Even the
devil was unable to give to his chief agent on earth that sort
of complete success. But during this period the Papacy
not only has no religious rival; it has no equal within
Christendom.
It wielded an astonishing political power while it domi-
nated religious life, and persecuted almost without hindrance
all religious dissidents, and had few sustained failures in
its political machinations. The papal head was both a pope
and a king, and was able to fulfill many times its boast that
it was superior to all earthly princes.
2.6 "In the sixth century the papacy had become firmly established. Its seat of power
was fixed in the imperial city, and the bishop of Rome was declared to be the head over
the entire church. Paganism had given place to the papacy. The dragon had given to the
beast 'his power, and his seat, and great authority.' [Rev. 13:2.] And now began the 1260
years of papal oppression foretold in the prophecies of Daniel and the Revelation. [Dan.
7:25; Rev. 13:5-7.] Christians were forced to choose either to yield their integrity and accept
the papal ceremonies and worship, or to wear away their lives in dungeons or suffer death
by the rack, the fagot, or the headsman's axe. Now were fulfilled the words of Jesus: 'Ye
shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you
shall they cause to be put to death. And ye shall be hated of all men for my name's sake.'
[Luke 21:16, 17.] Persecution opened upon the faithful with greater fury than ever before,
and the world became a vast battle-field. For hundreds of years the church of Christ found
refuge in seclusion and obscurity. Thus says the prophet: 'The woman fled into the wilder-
ness, where she hath a place prepared of God, that they should feed her there a thousand
two hundred and threescore days.' [Rev. 12:6.]"—The Great Controversy, pp. 54, 55.
Change Times and Law
The Papacy was "to think to change the times and the
law." (Dan. 7:25, A.R.V.) That the Papacy established Sun-
day is indisputable. That it influenced Constantine to issue
the first Sunday law 175 years later is a matter of information
from inspired authority.' Its contempt for the Sabbath 2°8 and
concern for Sunday 20D have already been cited. Hence Sabbath
is frowned upon in Roman Catholic catechisms, where the
right of the church to establish days of worship is claimed,
and illustrated in the Sunday.
The second commandment is omitted from Roman Catho-
lic catechisms. Were it not, images would have to be taken
from the churches. But this the church will not permit. The
iconoclasts in the East in the eighth century, goaded by Jews
and Moslems alike, sought to rid Christian churches of
images but failed. Councils held under Charlemagne in
Germany approved the objectives of the iconoclasts.' But
when the Papacy took hold of the problem, sentiment
changed. Three-dimensional images were retained in the
West, and images in two-dimensional form were restored in
the East. We quote:
"The special characteristic of the beast, and therefore of his image,
is the breaking of God's commandments. Says Daniel, of the little horn,
the papacy, 'He shall think to change the times and the law.' [Dan.
7:25, R.V.] And Paul styled the same power the 'man of sin,' who was
to exalt himself above God. One prophecy is a complement of the other.
Only by changing God's law could the papacy exalt itself above God;
whoever should understandingly keep the law as thus changed would
be giving supreme honor to that power by which the change was made.
Such an act of obedience to papal laws would be a mark of allegiance
to the pope in the place of God.
"The papacy has attempted to change the law of God. The second
commandment, forbidding image worship, has been dropped from the
law, and the fourth commandment has been so changed as to authorize
the observance of the first instead of the seventh day as the Sabbath.
2°" Ibid., p. 53.

20$ Ibid., p. 65.
200 Supra, pp. 644-651.
210 Compare Hefele, Conciliengeschichte, Band III, p. 689, and Archibald Bower,
History of the Popes, Vol. II, pp. 166-171, art. "Hadrian," in Phila. printing of 1845.
But papists urge, as a reason for omitting the second commandment,
that it is unnecessary, being included in the first, and that they are giving
the law exactly as God designed it to be understood. This cannot be
the change foretold by the prophet. An intentional, deliberate change
is presented: 'He shall think to change the times and the law.' The
change in the fourth commandment exactly fulfils the prophecy. For
this the only authority claimed is that of the church. Here the papal
power openly sets itself above God." ''
The correspondence between the identifying marks of
the "little horn" of Daniel 7 and the leopard beast of Revela-
tion 13 is so marked, and so clearly understood, that we pass
it with only this mention.
The Image to the Beast

But what of the image to the beast? We understand that
the two-horned beast of Revelation 13 is the United States,
with its civil and religious liberty through its unique separa-
tion of church and state. But the image is seemingly only
now being formed.
In seventy-five years Protestantism has been rent over
questions of higher criticism and modernism, and particu-
larly in the United States a result has been the formation
of a self-conscious conservative group called fundamentalists.
Whether among these or the almost equally self-conscious
liberals will be found activities leading to the formation of
the image one dare not prophesy. Certainly the fundamen-
talists are more earnest in their convictions, in their Bibli-
cism, and in their support of the enforcement of Sunday laws
than the liberal wing.
But among the liberals church unification is a basic
• objective. So far these unifications have avoided dogmatic
complications. They have been formed on the organizational
level. There have been a half-dozen kinds of successful
church union:
1. The unification of denominational fractionated bodies,
as with the Methodists.
mi The Great Controversy, p. 446.
2. The union of local congregations in a town, to form a
community church.
3. The uniting of two or more independent church bodies
into one religious communion, as with the United Church
of Canada and the Congregational and Christian Churches
in the United States.
4. The formation of local and State councils of churches
in the United States.
5. The formation of the National Council of Churches in
the United States, formerly the Federal Council of Churches,
with counterparts in other countries.
6. The formation of the World Council of Churches,
mainly functional, but beginning to show marked concern
with dogma.
Are these the laying down of lines of final conflict? We
must wait and watch alertly. These are the plain statements
from Mrs. E. G. White concerning Protestantism and its
procedures:
"When the leading churches of the United States, uniting upon such
points of doctrine as are held by them in common, shall influence the
state to enforce their decrees and to sustain their institutions, then
Protestant America will have formed an image of the Roman hierarchy,
and the infliction of civil penalties upon dissenters will inevitably re-
sult."
"Through the two great errors, the immortality of the soul and
Sunday sacredness, Satan will bring the people under his deceptions.
While the former lays the foundation of Spiritualism, the latter creates
a bond of sympathy with Rome. The Protestants of the United States
will be foremost in stretching their hands across the gulf to grasp the
hand of Spiritualism; they will reach over the abyss to clasp hands with
the Roman power; and under the influence of this threefold union, this
country will follow in the steps of Rome in trampling on the rights of
conscience."
"In the movements now in progress in the United States to secure
for the institutions and usages of the church the support of the state,
Protestants are following in the steps of papists. Nay, more, they are
opening the door for the papacy to regain in Protestant America the
supremacy which she has lost in the Old World. And that which gives
212 Ibid., p. 445. (See also pp. 443, 383.)

2" Ibid., p. 588.
greater significance to this movement is the fact that the principal object
contemplated is the enforcement of Sunday observance,—a custom which
originated with Rome, and which she claims as the sign of her authority.
It is the spirit of the papacy,—the spirit of conformity to worldly cus-
toms, the veneration for human traditions above the commandments of
God,—that is permeating the Protestant churches, and leading them
on to do the same work of Sunday exaltation which the papacy has done
before them."
The Papacy and the Future

And what of the Papacy in the future? Here again flashes
a warning rather than an illuminating light from unfulfilled
prophecy.
John tells us that "the whole earth wondered after the
beast," apparently after the healing of the "death-stroke."
(Rev. 13:3, 12, A.R.V.)
Daniel says, after prophesying that "they shall be given
into his hand until a time and times and half a time," that
"The judgment shall be set, and they shall take away his
dominion, to consume and to destroy it unto the end." Dan.
7:25, 26, A.R.V.
John says further, concerning the harlot and the beast on
which she is seen seated, that—
"the ten horns that thou sawest are ten kings, who have received no
kingdom as yet; but they receive authority as kings, with the beast, for
one hour. These have one mind, and they give their power and authority
unto the beast. . . . And the ten horns which thou sawest, and the beast,
these shall hate the harlot, and shall make her desolate and naked, and
shall eat her flesh, and shall burn her utterly with fire. For God did put
in their hearts to do his mind, and to come to one mind, and to give
their kingdom unto the beast, until the words of God should be accom-
plished." Rev. 17: 1 2-1 7, A.R.V.
Here is a remarkable prophecy which seems to point to
coming confusion in the kingdom, and among the allies, of
the beast.
The dragon-beast himself, the Antichrist par excellence,
will presently be manifested. Satan himself will come to
2" Ibid., p. 573.

earth, during the falling of the plagues just before the second
Advent of our Lord:
"As the crowning act in the great drama of deception, Satan him-
self will personate Christ. The church has long professed to look to
the Saviour's advent as the consummation of her hopes. Now the great
deceiver will make it appear that Christ has come. In different parts of
the earth, Satan will manifest himself among men as a majestic being
of dazzling brightness, resembling the description of the Son of God
given by John in the Revelation. [Rev. 1:13-15.] The glory that surrounds
him is unsurpassed by anything that mortal eyes have yet beheld. The
shout of triumph rings out upon the air, 'Christ has come! Christ has
come!' The people prostrate themselves in adoration before him, while
he lifts up his hands, and pronounces a blessing upon them, as Christ
blessed His disciples when He was upon the earth. His voice is soft and
subdued, yet full of melody. In gentle, compassionate tones he presents
some of the same gracious, heavenly truths which the Saviour uttered;
he heals the diseases of the people, and then, in his assumed character
of Christ, he claims to have changed the Sabbath to Sunday, and com-
mands all to hallow the day which he has blessed. He declares that those
who persist in keeping holy the seventh day are blaspheming his name
by refusing to listen to his angels sent to them with light and truth.
This is the strong, almost overmastering delusion." '
In that delusion the true people of God will not be
trapped. Through the persecution of the Papacy, into the
time of the collapse of that power and the "overmastering
delusion" of Satan, they will remain faithful, empowered by
the Holy Spirit, fortified by God's Holy Word, and covered,
yea, infused, by the righteousness of their blessed Saviour.
Then the true Christ comes.
"Here is the end of the matter." "The kingdom and
the dominion, and the greatness of the kingdoms under the
whole heaven, shall be given to the people of the saints of
the Most High: his kingdom is an everlasting kingdom, and
all dominions shall serve and obey him." Dan. 7:28, 27, A.R.V.
%-'5 Ibid., p. 624.
Bibliography
I. Sources
The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, eds. 9
vols. and index. Buffalo and New York, New York., 1887 et seq. Referred
to as ANF.
Ayer, Joseph C., A Source Book for Ancient Church History. New York, 1913.
Baronius, Caesar, Annales Ecclesiastici. 20 vols. Rome, printing of 1864.
Bede, the Venerable, Ecclesiastical History of the English Nation.
The Bible.
Book of the Popes, Louise R. Loomis trans. New York, 1916.
Codex Justinianus (see Corpus Iuris Civilis).
Codex Theodosianus.
Coleman, Christopher B., editor and translator. See Valla.
Corpus Iuris Canonici.
Corpus Iuris Civilis (Codex Justinianus). 3 vols.
Corpus Scriptorum Ecclesiasticorum Latinorum or Vienna Corpus. 63 vols.
Vienna, 1866 ff.
Coulton, G. G., Life in the Middle Ages. Oxford, England, 1931.
de Lignori, St. Alphonsus, Dignity and Duties of the Priest. Brooklyn, New
York, 1927.
de Luca, P. Marianus, Institutiones Juris Ecclesiastici Publici. Rome, 1901.
Duchesne, Louis M. 0., Liber Pontificalis. 2 vols. Paris, 1886-1902.
Eusebius, Church History, in LCI„ or NPNF, 2d series.
Eusebius, The Life of Constantine, in NPNF, 2d series.
Ferraris, F. Lucius, Prompta Bibliotheca, 7 vols. Rome, 1772.
Gra tian, Decretum.
Gregory IX, Decretals.
Hefele, Karl Joseph von, Conciliengeschichte. 9 vols. Freibing, 1869-90.
Hefele, Charles Joseph, A History of the Councils of the Church. 5 vols.
Trans. to A.D. 787. Edinburgh, 1883-96.
Jaffe, Bibliotheca Rerum Geimanicarum.
Jordanes, The Gothic History, Chas. C. Mierow trans. Princeton, 1915.
Josephus, Antiquities of the Jews.
Josephus, Wars of the Jews.
Labbe, Philip, and Gabriel Cossart, Sacrosancta Concilia. 16 vols. Paris, 1671 ff.
Leo XIII, Great Encyclical Letters. New York, 1903.
Lepicier, Fr. Alexius M., De Stabilitate et Progresser Dogmatis. Rome, 1910.
Loeb Classical Library referred to as LCL: (numerous authors).
714
Migne, J.-P., Patrologiae Cursus Complains, . . . Series Graeca. 161 vols. and
index. Paris, 1857-66.
Migne, J.-P., Patrologiae Cursus Completus, . . . Series Latina. 217 vols. and
4 index vols. Paris, 1841-86.
Monumenta Germaniae Historica. 98 vols. Berlin, 1826 ff.
Nicene and Post-Nicene Fathers, 1st and 2d series, 14 vols. each; Philip Schaff,
ed. Buffalo, New York, 1886 et seq.
Ogg, Frederic A., A Source Book of Mediaeval History, New York, 1907.
()rosins, Paul, Seven Books of History Against the Pagans, trans. of Irving W.
Raymond, New York, 1936.
Procopius, History of the Wars, in LCL, Procopius. 7 vols. New York, 1914 ff.
Rainy, Robert, Ancient Catholic Church, New York, 1902.
Rickaby, Joseph, Aquinas Ethicus, or, The Moral Teaching of St. Thomas.
2 vols. London, 1892.
Salvian, On the Government of God, Eva M. Sanford trans. New York, 1930.
Schaff, Philip, The Creeds of Christendom. 3 vols. New York, 1877.
Seignebos, Charles, History of the Roman People, William Fairley trans.
New York, 1908.
Shotwell, James T., and Louise Ropes Loomis, The See of Peter. New York,
1927.
Smith, Uriah, The Prophecies of Daniel and the Revelation. Rev. ed., Wash-
ington, D.C., 1944.
Thatcher, Oliver J., and Edgar H. McNeal, A Source Book for Mediaeval
History. New York, 1905.
Vitensus, Victor, Historia Persecution is Africanae Provinciae, in Corpus
Scriptorum Ecclesiasticorum Latinorum.
Zosimus, Historia Romana, in Corpus Scriptorum Historiae Byzantiae.
II. Secondary Authorities

Allen, Alexander V. G., Christian Institutions. New York, 1910.
Beet, William Ernest, The Rise of the Papacy, A.D. 385-461. New York, 1910.
Bellarmine, On the Authority of the Councils.
Blackstone, William E., Jesus Is Coming. New York, 1932.
Boak, Arthur E. R., History of Rome to 565 A.D. New York, 1921.
Bower, Archibald, The History of the Popes. 3 vols. Philadelphia, 1845.
Boyd, W. K., The Ecclesiastical Edicts of the Theodosian Code. New York,
1905.
Bury, John B., History of the Later Roman Empire. 2 vols. London, 1931.
Bury, John B., Invasion of Europe by the Barbarians. London, 1905.
The Cambridge Medieval History. 8 vols. New York. 1926-36.
Di Bruno, Joseph Faa, Catholic Belief. Am. ed. New York, 1884.
Flick, Alexander, The Decline of the Medieval Church, 2 vols. London, 1930.
Fraser, James George, Golden Bough. One-vol. abridged ed. New York, 1940.
Froom, LeRoy E., The Prophetic Faith of Our Fathers. 3 vols. Washington,
D.C., 1946 et seq.
Gibbon, Edward, The History of the Decline and Fall of the Roman Empire.
Bury ed., 7 vols. Milman ed., 6 vols.
Gibbons, James Cardinal, Faith of Our Fathers.
Gieseler, John C. L., A Textbook of Church History. Smith trans. of 1865.
4 vols.
Hodgkin, Thomas, Italy and Her Invaders. 8 vols. in 9. Oxford, 1885-99.
Huttman, Maude A., Establishment of Christianity and the Proscription of
Paganism. New York, 1914.
Jordan, George J., Inner History of the Great Schism. London, 1930.
Lagarde, Andre (Joseph Tumid), The Latin Church in the Middle Ages.
New York, 1915.
Lea, Charles Henry, History of the Inquisition of the Middle Ages. 3 vols.
New York, 1922.
Littledale, Richard Frederick, The Petrine Claims. London, 1889.
Manning, Henry Edward, The Temporal Power of the Vicar of Jesus Christ.
London, 1862.
Newman, Albert H., A Manual of Church History. Rev. ed. 2 vols. Phila-
delphia, 1931.
Newman, John Henry, An Essay on the Development of Christian Doctrine.
Ed. of 1878.
Odom, Robert Leo, Sunday in Roman Paganism. Washington, D.C., 1944.
Schaff, Philip, History of the Christian Church. 7 vols. in 8. (Vol. 5, parts
1 and 2 written by his son David S. Schaff.)
Schaff, Philip, The Progress of Religious Freedom. New York, 1889.
Valla, Lorenzo, The Treatise of Lorenzo Valla on the Donation of Constantine.
Text, with English translation by Christopher B. Coleman. New Haven,
1922.
Villari, Pasquale, Barbarian Invasions of Italy. 2 vols. in 1. New York, 1902.
Walsh, Mary E., The Wine of Roman Babylon. Nashville, Tennessee, 1945.
White, Ellen G., The Acts of the Apostles, The Desire of Ages, Early Writings,
The Great Controversy Between Christ and Satan, Patriarchs and Prophets,
Prophets and Kings.
Yost, Frank H., Early Christian Sabbath. Mountain View, California, 1947.
III. Reference Works

The Catholic Encyclopedia. 15 vols. and index. New York, 1907 ff.
Dictionary of Christian Antiquities, Smith and Cheetham, eds. 2 vols.
The Encyclopaedia Britannica, 11th ed. 28 vols. and index. New York, 1910,
1911.
M'Clintock, John, and James Strong, eds., Cyclopacdia of Biblical, Theological
and Ecclesiastical Literature. 12 vols. and 2 vols. of supplement.
Present Unmeasured Outreach of the Third
Angel's Message and the Finishing of the Work
By
E. D. DICK
Sabbath Sermon, September 6, 1952

Present Unmeasured Outreach of the
Third Angel's Message and the
Finishing of the Work
We are in the midst of a great Bible Conference. Gathered

here are the administrative leaders of our work, representa-
tive evangelists and pastors, Bible and history teachers of our
colleges and training schools, and leaders of the varied
activities of the church. These represent a broad cross section
of our worker group throughout the world. It is to these that
I speak primarily this morning.
I desire to speak on "The Present Unmeasured Outreach
of the Third Angel's Message and the Finishing of the
Work." I do this in the full knowledge that I have shared
with this, my home church, some of the thoughts that I
shall present to you this morning.
We are met together to examine the foundation pillars
of our message—not that there has arisen any questionings or
doubtings or distrust or disbelief, which may have made this
meeting necessary. Such is not the case. For in the language
of the grand old hymn "Onward, Christian Soldiers!" we are
like a mighty army. "Brothers, we are treading where the
saints have trod; we are not divided, all one body we, one in
hope and doctrine, one in charity."
Nevertheless, it is well for us to restudy, review, and re-
examine the great truths of our message; and I trust that such
examination, such study, will lead to a better understanding
of the truth, a clearer conviction of its correctness, a deeper
719
appreciation of its beauty, and a fuller sense of its uniqueness,
importance, and imperativeness. Every presentation has been
strong and helpful, and as a result of the Bible Conference
I trust that there may arise in the hearts of all of us as workers
a new dedication to the living out of these grand truths that
have made us a people, and that there may be a new commit-
ment on the part of the whole church to a great dynamic
offensive in the giving of the message of salvation to a
doomed and perishing world.
The climactic event toward which our message points is
the second coming of Christ. The knowledge of this message
brings to those who accept it an obligation, a task—the
giving of that message to every kindred, nation, tongue, and
people. The success in the performing of that task determines
the soundness of the message itself. I want you to think of
that. I repeat—the success in the performing of that task
determines the soundness of the structure of the message
itself, for if we fail in the giving of the message, the message
itself fails. We preach that the gospel of the kingdom must be
preached in all the world for a witness unto all nations, and
then shall the end come. But some are questioning the possi-
bility of the completion of the task—whether we can really
give the gospel to every nation, kindred, tongue, and people.
Some say that we have been preaching this message a long
time and we have--and that there is yet much to do—and
there is. Therefore some have even questioned the soundness
of the message. Again some say in their hearts, "My Lord
delayeth His coming, the task is too great; it can never be
done," and forget that God has a thousand ways to provide
for us of which we know nothing.
Indeed, the task is great. As leaders we would not be true
to our trust if we said otherwise. The task is great. To those
living in pleasant places such as we, with adequate modern
facilities of all kinds, particularly in transportation and com-
munication, the task may seem somewhat simple. But when
one faces the situation of proclaiming the truth in the great
cities of the Western World and in the great populous areas
THE FINISHING OF THE WORN 721
of the Orient, where darkness covers the earth and gross
darkness the people, one receives a new and very different
concept. Scarcely can we comprehend the magnitude of the
undertaking.
One may simplify the problem by expecting that the
gospel shall be carried to completion by the circulation of
our truth-filled books and periodicals. We are told the work
of the other angel referred to in Revelation 18, which is to
come down from heaven to lighten the whole earth, is to be
fulfilled largely by our publishing houses. Some therefore say
that therein is the answer. Our publishing houses are doing
a wonderful work. Remarkable indeed is the fact that ap-
proximately a million dollars' worth of our literature is
being circulated throughout the world every month. But,
brethren, the answer is not so simple as that. Statisticians
estimate the population of the world to be about 2,400,000,-
000, and that 60 per cent of these, or 1,440,000,000 can
neither read nor write. Six out of every ten, sixty out of every
hundred, six hundred out of every thousand of earth's
peoples are illiterate. These same experts tell us that the
population of the world is increasing at the rate of 60,000
a day. Yes, 60,000 a day!
I repeat, the task is indeed great, but our God, who has
promised to supply all our needs, has ways and means for
accomplishing every duty, both to give us victory over sin in
our individual lives and finish the work expected of the
church. His biddings are His enablings. "All power is given
unto me in heaven and in earth." He says, "Go ye therefore."
Yes, the fact that all power is given unto Him constitutes the
basis of our hope. It is unthinkable that Jesus should assign
us a task impossible to accomplish.
But let me give you a further reason for choosing to speak
on this subject. Some months ago I was in a missionary's
home in Korea. We stood looking out of the window of his
home on a village below. Hundreds of people were coming
and going. Scores of creaking oxcarts filled the streets. To
the left of this village was another, and behind that another,
46
and to the right still another. As we talked together our mis-
sionary thoughtfully said, "People, people, people—being
born into this world faster than they are being reached by the
third angel's message." Do you believe that?
Some time ago I heard one of our men of influence say
to a large audience, "We were nearer the completion of the
work in 1920 than we were in 1950." Do you believe that? I
don't. Not in any sense. I do not accept that concept of the
situation. God has ways and means, brethren and sisters, for
the finishing of this work, and not for one moment should we
ever doubt it.
With this rather lengthy introduction, I want to read
two scriptures: Turning first to Isaiah 43: 1-6, let us note as
we read how intimately God relates Himself to His church:
"But now thus saith the Lord that created thee, 0 Jacob, and he
that formed thee, 0 Israel, Fear not [It just seems as though He is mak-
ing love to us, does it not?]: for I have redeemed thee, I have called
thee by thy name; thou art mine. [Isn't that good? I just like to read
those words.] When thou passest through the waters, I will be with
thee; and through the rivers, they shall not overflow thee: when thou
walkest through the fire, thou shalt not be burned; neither shall the
flame kindle upon thee. For I am the Lord thy God, the Holy One of
Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for
thee. Since thou wast precious in my sight, thou hast been honourable,
and I have loved thee: therefore will I give men for thee, and people for
thy life. Fear not: for I am with thee: I will bring thy seed from the
east, and gather thee from the west; I will say to the north, Give up:
and to the south, Keep not back: bring my sons from far, and my
daughters from the ends of the earth."
I wish this morning that we had time to meditate upon
those intimate assurances of God's relationship to us, His
blessings, and the promise of His protection, but we must
pass on.
Turning now to our second text, Romans 9:28, I read,
"For he will finish the work, and cut it short in righteous-
ness: because a short work will the Lord make upon the
earth." Yes, brethren and sisters, He will finish the work and
cut it short in righteousness. Along with this I wish to read
two excerpts from the Spirit of prophecy. All are familiar
THE FINISHING OF THE WORK 1728
with these. "The agencies of evil are combining their forces

and consolidating. They are strengthening for the last great
crisis. Great changes are soon to take place in our world,
and the final movements will be rapid ones."
How rapid? "He will finish the work, and cut it short in
righteousness." How sh-ort? Here is one further reference:
"The solemn fact is to be kept not only before the people of
the world, but before our own churches also, that the day
of the Lord will come suddenly, unexpectedly. The fearful
warning of the prophecy is addressed to every soul. Let no
one feel that he is secure from the danger of being surprised."
We do well to meditate upon these statements. "Let no one
feel that he is secure from the danger of being surprised."
It is right that we should be stirred by the sight of the
multitude. One of the most lasting and haunting impressions
I received as I visited the Orient was the sight of the multi-
tudes. People, people, people everywhere! Wherever one
went—the railway stations, the streetcars, and the markets—
were crowds of people. It is right that we should be stirred by
the sight of the multitude. Jesus was. I like to think often
of the statements concerning Him as recorded in Matthew,
the ninth chapter and the thirty-sixth verse, "When he saw
the multitudes," we read, "he was moved with compassion
on them, because they fainted, and were scattered abroad, as
sheep having no shepherd." In the fourteenth chapter and
the fourteenth verse it is recorded that "Jesus went forth,
and saw a great multitude, and was moved with compassion
toward them, and he healed their sick." Yes, it is right that
we should be stirred by the sight of the multitude, but there
is danger of two extremes, one that we fail to see them as
individuals, each a soul to be saved, and the other to feel
that there are too many and the work can never be accom-
plished.
Brethren, I want to bring to you this statement from
volume 5.
1- Ellen G. White, Testimonies for the Church, vol. 9, p. 11.
Ellen G. White, Special Testimonies on Education, p. 108.
'724 OUR FIRM FOUNDATION
"Brethren, it is no time now for mourning and despair, no time to
yield to doubt and unbelief. Christ is not now a Saviour in Joseph's
new tomb, closed with a great stone and sealed with the Roman seal;
we have a risen Saviour. He is the King, the Lord of hosts; He sitteth
between the cherubim; and amid the strife and tumult of nations He
guards His people still. . . . He measures every trial. He watches the
furnace fire that must test every soul. When the strongholds of kings
shall be overthrown, when the arrows of God's wrath shall strike
through the hearts of His enemies, His people will be safe in His
hands."'
Thank God for that. Yes, brethren and sisters, He watches
over us, and He has blessed our work in the years that have
come and gone. I like to think of it—of its beginnings, of its
trials, and of its triumphs. It brings a certain satisfaction to
me to think that we are working in 716 languages throughout
the world, that this message is being published in 197 lan-
guages, and is being preached and taught in 519 others. It
brings to me a certain satisfaction to know that the world
membership at the close of 1951 was more than 800,000.
It gives me pleasure to learn of the progress of the work
throughout the world; that in the Southern European Divi-
sion every week since the last General Conference there have
been baptized the equivalent of a church of 178 members; that
in our Southern African Division every month since the last
General Conference 1,500 have been baptized; that in our
Inter-American Division in one place in one day 950 were
baptized; that in our great Congo Union in Central Africa
1,698 people were baptized in one day; that we are broadcast-
ing the message in 950 radio broadcasts every week through-
out the world field; and that in our Bible schools we have
throughout the world approximately 1,187,000 enrollees.
I say these facts give great joy, but I want to say too,
brethren and sisters, that I believe this message has gone far
beyond its measured bounds yes, far beyond its measured
bounds—and that is my subject: "The Present Unmeasured
Outreach of the Third Angel's Message and the Finishing of
the Work."
The gospel is the good news that though we have sinned,
we need not perish. The way of deliverance has been pro-
vided through faith in Jesus, the Son of the living God. The
central purpose in the preaching of the gospel is to seek and
to save the lost. One is saved, delivered from sin's penalty and
sin's power, by faith, which is a transaction by which the
sinner surrenders, turns from his ways of sin, and accepts
Jesus as his personal Saviour. By this simple act of faith he
is justified. Christ's righteousness is imputed unto him. He
who was dead in trespasses and sins is made alive. He is at
that moment and up to that point saved. Salvation comes
into the soul, and from that point forward he arises to walk
by faith, following in the footsteps of his Master so far as the
light of truth has shone into his soul, and he accepts progres-
sively new revelations of truth and conforms his life to
these. I want to say, brethren and sisters, that this is a work
of faith, and that one may enter this experience though he be
uncultured and unlearned.
Well do I remember an experience when I was at our
Rusangu Mission in Northern Rhodesia on a Sabbath morn-
ing some years ago. We were going to have a baptismal service
that day. Early that morning there came an old, dried-up,
wrinkle-faced woman, clothed in cowskins, hobbling along
with a crooked stick for a cane. She came to the back door
of the mission and asked whether an old woman like her
could be baptized in skins. Could she be baptized in skins?
A thousand times Yes. Salvation is not a matter of silks and
satins. Oh, no! She had faith in her Lord Jesus Christ. And
having this faith in Jesus as her Saviour, and walking in all
the little light that had shone on her pathway, she was
therefore ready to be baptized. Later I went to another
mission field, and found a requirement that before a person
could be baptized he must first learn to read and write. This
was done to lift the standard of the church. Wonderful
regulation, isn't it? I suggest, brethren, if it is good to have
such a regulation as that for those primitive people, we should
have a similar regulation in this land of enlightenment,
requiring everybody to have a B.A. or an M.A. degree before
he is baptized. No, salvation is not a matter of education,
it is not a matter of culture or dress, but it is reaching out
by simple faith and taking hold of Jesus the Saviour.
This leads me to make two general statements: first, that
one may make his decision for eternal life by his relation to
a very small beam of light; second, that our standing before
God depends upon the use we make of the light we have.
In support of these I read two statements from The Desire
of Ages.
"Our standing before God depends, not upon the amount of light
we receive, but upon the use we make of what we have. Thus even the
heathen who choose the right as far as they can distinguish it, are in
a far more favorable condition than those who have had great light, and
profess to serve God, but who disregard the light, and by their daily
life contradict their profession."'
"Among the heathen are those who worship God ignorantly, those
to whom the light is never brought by human instrumentality, yet they
will not perish. Though ignorant of the written law of God, they have
heard His voice speaking to them in nature, and have done the things
the law required. Their works are evidence that the Holy Spirit has
touched their hearts, and they are recognized as the children of God."
We would do well to meditate upon the implications of
these statements. In consideration of these I wish to raise two
questions. First, How little light, how very little light, must
one have and follow, and thereby be saved in• the kingdom
of God? And the second is like unto the first, How little light
may one refuse and reject and thereby be lost in the kingdom
of God? I repeat it, brethren and sisters, that one may make
his decision for eternal life by his relation to a very, very
small beam of light. That is something we in enlightened
lands ought to keep in mind as well. One may make his
decision for eternal life by listening to one sermon or one
appeal; by the reading of one book or a chapter in a book,
a pamphlet, a tract, or a paragraph; by the listening to one
radio broadcast; by seeing a telecast; or by receiving one
Ellen G. White, The Desire of Ages, p. 239.

Ibid., p. 638.
personal visit. It is not necessary, it seems to me, that one
stand out in the full blaze of a long series of evangelistic
meetings, weighing every argument presented pro and con
before he makes his decision for eternal life. His relation to
eternal life may be determined by his attitude toward a
very small beam of light.
Let us think of this simple illustration. Think of this
room. It is very light in here. A call might come to leave
the room. Would we have any difficulty getting out in the
full blaze of the light? I think not. But suppose the lights
were turned off, all the windows were blacked out, and all
the doors closed except the one in the middle at the rear.
Would we have any difficulty going out the door? We could
see the exit plainly. Would we have any difficulty reaching
the door? I think not. But suppose those doors were closed
and just a little crack appeared between the doors. Then
would we have any difficulty? No, I think not if the light
were coming through the crack. We could follow that light.
We might stumble over the chairs, we might detour about
a bit, but we would find the way out. Oh, yes, by simply
following even the beam coming through the keyhole. One's
attitude toward eternal life may be determined by his rela-
tion to a very small beam of light.
This leads me to say that our message has gone far beyond
its measured bounds. It is not necessary for us, I repeat, to
stand in the full blaze of this truth as we do here in this
enlightened land with all the opportunities and privileges
that are ours to make one's decision for eternal life. In sup-
port of this thought I wish to tell you of some experiences.
Our brethren in the Far Eastern Division write of a little
island off the coast of New Guinea, where we have no worker.
"A group of people wrote to our office stating that they were
Seventh-day Adventists, and asked for someone to come to
instruct them further and baptize them." We have not
learned how these people first heard of the message. There
are twenty-four in the group. They were far beyond our
measured bounds.
Our brethren in Southern Asia write: "We are con-
tinually surprised by the uniform testimony from all parts
of our field of a spiritual awakening among many people.
The East Pakistan Mission, which has a membership of five
hundred souls and is indigenously manned, brings us a report
of some fifty families that have been interested in the truth
through the efforts of a single lay worker. Some of these have
already begun to pay tithe and secretly to keep the Sabbath."
These too are far beyond our measured bounds.
From South America comes the story of a woman who
kept the Sabbath for sixteen years not knowing there was
another Sabbathkeeper in the whole world. When she went
out of her house one day she saw a Catholic priest who was
burning some books that he had collected from the people.
He was burning them before he left for Europe. The fire
attracted the children of the neighborhood. It always does.
And as the priest went into the house for another armload,
he said to the boys who were looking on, "Don't take any of
those," which was a good invitation for them to help them-
selves, and they did. A woman standing by said, "Give me
some of those books." Among them was one of our books.
As she read, it led her to study the Bible and to the Sabbath
truth, and she began at once to keep the Sabbath. There she
lived for sixteen long years keeping the Sabbath alone before
knowing there was another Sabbathkeeper in the whole
world. Yes, brethren and sisters, how little light, how very
little light, must one have and follow to find his way to the
kingdom of God.
I think too of the thief on the cross. You will recall the
whole story, how the one began to malign the Saviour be-
cause He didn't remove Himself and them from the cross,
and you will recall how the other one said trustfully, "Lord,
remember me when thou contest into thy kingdom." And
Jesus said simply that it would be done. I think of what
little light blazed into the heart of Nicodemus, how he
cherished that light, and how faithful he was to Jesus in
the hour of need.
I recall too the simple object lesson of how Moses lifted
up the serpent in the wilderness, and how those who looked
upon it were healed. I was touched by the thought that
Taylor G. Bunch brought out on this point the other night.
He said the sick were brought out of the houses, and when
they were so sick they couldn't turn their heads to see the
serpent, their companions lifted them so they could look
that they might live. Brethren, there is life in a look, in a
sincere fullhearted dependence upon Jesus as the Saviour.
This truth was deeply impressed on my heart by an
experience that came to me a number of years ago. I was
traveling up the West Coast of Africa by ocean steamer on
my way home to England. When we called in at the port of
Freetown, Sierra Leone, our missionaries came aboard and
urged that I break my journey and go upcountry to see a
missionary family whose three-year-old child had just died.
I consented and made my way to the lonely mission station,
where I found the brokenhearted family. We talked and wept
together. Then it was arranged that we have a meeting for
the native people. The time came for the meeting. There was
a large crowd in attendance. The chief and his counselors sat
on the front row. Brother Tranborg, the missionary, and I
joined together in singing that trustful song:
"I am so glad that our Father in heaven
Tells of His love in the Book He has given,
Wonderful things in the Bible I see;
This is the dearest, that Jesus loves me.
"0, if there's only one song I can sing,

When in His beauty I see the great King,
This shall my song in eternity be:
'0, what a wonder that Jesus loves me.' "
When we had finished, the old chief rose, clapped his

hands, and demanded that we sing the song again. And when
we finished singing it through the second time, he demanded
that we sing it again. We did. And when we concluded he
stood, and looking our missionary earnestly in the face, said,
"I want to know, sir, how you can sing. Only last week you
buried your little boy. How can you sing?" Brother Tranborg
told him of the hope based on the teaching of the Bible that
someday he would receive little Eric into his arms again
when Jesus comes. We spent the entire evening in explaining
the simple hope of eternal life through faith in Jesus. His
heart was touched, and he followed so far as he knew the light.
But a short time after this he came running up the hill to
the mission house holding his hands across his abdomen and
indicating great pain. He said, "They have poisoned me, they
have poisoned me, I will die, I will die. I want to die in the
house of your God." And he went out to the primitive mission
church, and in a few hours he died. A Nicodemus! I think
so. And, brethren, I think there are thousands of Nico-
demuses who are following all the light they know. So I
say we cannot measure the extent to which this message
has gone.
And when I begin to talk thus, somebody says, "Well,
what about Russia and China in the light of current develop-
ments?" There has been so much unfavorable publicity con-
cerning Russia that we question whether or not we have
any work there. The last official contact we had with Russia
was in 1928. Then we had sixteen thousand members. But
many believe that there are many, many more believers in
Russia now. We have good reasons to think so. I cannot take
time this morning to tell you all the reasons why we think
thus, but let me cite a few. I want first to tell you by indirect
inference what makes me think thus. I think this is true
because of what took place in Yugoslavia. The people there
are a similar people, and they struggled against similar influ-
ences. We were cut off from Yugoslavia for twelve years, from
1939 to 1951. When we were cut off we had a membership
there of three thousand. When the curtain lifted last year
we had a membership of eight thousand and a Sabbath school
membership of twelve thousand. These people during that
time suffered terrible persecution. They were beaten; they
were imprisoned. Some gave their lives, but they were faith-
ful. The leaders told us when we met with them in Southern
Europe last year that "to be baptized with water was good, to
be baptized by the Spirit was beautiful, but to be baptized
with fire was strengthening." Brethren, they have been bap-
tized with fire. But during that time they had been able to add
thirty-five ministers to their working force and had built sixty-
five new churches. I repeat again, they are a similar people,
meeting similar obstacles. During the years they were cut off,
the membership increased 266 per cent.
And now just a few direct evidences. I want first to give
you two spiritual axioms: "God moves in a mysterious way
His wonders to perform," and, "The blood of the martyrs
is the seed of the church." I wish also to bring to you this
statement from Acts of the Apostles: "The persecution that
came upon the church in Jerusalem resulted in giving a great
impetus to the work of the gospel." eI think we ought to
study the purposes of persecution in the plan and work of
God. "To scatter His representatives abroad, where they
could work for others, God permitted persecution to come
upon them. Driven from Jerusalem, the believers 'went
every where preaching the word.' " '
You know, brethren and sisters, from 1908 to 1918 prac-
tically all our ministers sent into Russia were banished. I
mustn't take time to read, but I have here a long list of
those who were banished or imprisoned for the truth's sake.
But what has taken place? When we had our council meeting
in Darmstadt in 1928 the leaders from Russia were there.
You will remember the revolution took place in 1918. There-
after our believers suffered great persecution. At the Darm-
stadt council our representative from Russia reported:
"Brethren, it is seventeen years since we have had the privilege of
meeting with you in council. All these trying years we have had to
carry on the work, doing our best without the counsel of our general
brethren that we so much appreciate. In 1920, when the new order was
introduced in our country, our membership was 6,500. At the end of
last year, 1927, the membership was 13,404—more than doubled. And
o Ellen G. White, The Acts of the Apostles, p. 105.
7 Ibid.
I can say to you, dear brethren, in all this time we have not swerved a
finger's breadth from the Advent message that we received from you
long years ago."
In their published report of 1928, a copy of which I
received through one of our workers who was in the Stalin-
grad campaign in World War II, the membership stood at
16,000. Kindly note: 6,500 in 1920; 13,404 in 1927; and
16,000 at the close of 1928. I wonder why we should think
that when we stopped hearing from them, the work stopped.
You know if I were in a building that didn't have a good
roof and it started to leak, dripping here and there, I'd
conclude that it was raining, wouldn't you? And we con-
tinue to hear reports from here and there in Russia, and
they all indicate that we have a very substantial membership
there.
I cannot take time to tell you of the many reports that
have come to us, but just one further thought. When the
war broke out in 1939 we had thirty-eight hundred members
in Latvia, Lithuania, and Estonia. They were good mem-
bers. Our largest church in Europe was in Riga, Latvia. This
church had a thousand members. Since that time those
nations have been denationalized; our people have been
scattered throughout Russia. I wonder what has happened.
Do you think they gave up the truth? I think not. No,
brethren and sisters, they have been the seed that has been
sown, and we have reason to believe there is a fruitage spring-
ing up. W. R. Beach told me just yesterday that he believed
that there were literally thousands of believers there. He
first said hundreds of thousands, and then he said at least
seventy-five thousand. Well, who knows? I have this report
from a Russian soldier who was attached to the Russian Army
of occupation in East Germany. He was an Adventist, and
said, "In my village at least 75 per cent of the population
are Adventists, and in many villages up to 50 per cent. A
great awakening is taking place in that country; many are
being baptized. However, they are loosely organized. It is
W. A. Spicer in Review and Herald, Nov. 29, 1951, p. 14.
practically impossible to effect any kind of organization."
Well, there are substantial reasons for us to believe that that
report is true.
But what about China? It is true that our organization
has been crushed and our institutions have been taken over.
But, brethren, in China the message is implanted deep in
the hearts of faithful leaders and members, and I believe
they will be true to the truth. Not all. We will have some
losses, but through their faithful witness many will accept
this truth and be saved in the kingdom.
But this work is not to go on and on. It is going to be
finished. I want to bring to you this statement of assurance:
"When divine power is combined with human effort, the work will
spread like fire in the stubble. God will employ agencies whose origin
man will be unable to discern; angels will do a work which men might
have had the blessing of accomplishing, had they not neglected to an-
swer the claims of God."
Yes, brethren, the work will be finished by phenomenal
methods, with phenomenal power. "When divine power is
combined with human effort," it says, "God will employ
agencies whose origin man will be unable to discern." I
wonder what that means. Some may say, "It's radio." Or
says another, "Television." No. Man has discovered or
discerned these. He knows how to manufacture and to
operate them. It must mean some other method beside these.
"Agencies whose origin man will be unable to discern." What
methods? What agencies? It seems to me, brethren and sisters,
it is none other than the outpouring of the Holy Spirit, the
loud cry, that is to come upon this people.
We read in Joel, the second chapter, the statement that
in the last days God is going to pour out His Spirit upon all
flesh. I like to think that—on all flesh. That includes the
heathen. That includes the people in Central Africa, Central
Asia. There will be a spirit of inquiry in the hearts of the
people, an outreach for truth, for light, for salvation, and it
says, "It shall come to pass, that whosoever shall call on the
9 Ellen G. White in Review and Herald, Dec. 15, 1885, p. 769.
name of the Lord shall be delivered: for in mount Zion and
in Jerusalem shall be deliverance." Verse 32. Yes, God is
going to work in strange ways. He is going to employ new
agencies. He will speak to the people throughout the world,
and the work will go forward with a mighty surge. "When
divine power is combined with human effort, the work will
spread like fire in the stubble." This thought is one that I
think we have not fully explored: "Angels will do a work
which men might have had the blessing of accomplishing,
had they not neglected to answer the claims of God." Some-
body says, "Angels are going to finish this work," and why
do I need to give, why do I need to sacrifice? We must not
draw that conclusion, for its says, "Had they not neglected to
answer the claims of God." If we don't answer the claims of
God in doing the work we should, we will have something
else to answer for, will we not? Surely. If we do not answer the
claims of God and shirk this responsibility and say, "Well,
there's no use for me to give, for me to sacrifice, the Holy
Spirit is going to do it, the angels are going to do it," we will
have something else to answer for neglect, neglect.
I would like to bring to you just one or two further state-
ments:
"We need to understand better than we do the mission of the angels.
It would be well to remember that every true child of God has the co-
operation of heavenly beings. Invisible armies of light and power attend
the meek and lowly ones who believe and claim the promises of God.
Cherubim and seraphim, and angels that excel in strength, stand at
God's right hand, 'all ministering spirits, sent forth to minister for
them who shall be heirs of salvation.' ''0
Yes, brethren and sisters, if the church of God does not
arise to finish the work, God will move in to complete the
task, and we will lose the blessing that might have come had
we not neglected to answer the claims of God. It will seem
that He has taken the reins in His own hand, because the
work is going to be finished. Be sure of that, brethren and
sisters.
Acts of the Apostles, p. 154.
"In this work all the angels of heaven are ready to cooperate. All
the resources of heaven are at the command of those who are seeking
to save the lost. Angels will help you to reach the most careless and the
most hardened, and when one is brought back to God, all heaven is
made glad." "
"In working for perishing souls, you have the companionship of
angels. Thousands upon thousands, and ten thousand times ten thou-
sand angels are waiting to co-operate with members of our churches in
communicating the light that God has generously given, that a people
may be prepared for the coming of Christ." 12
Oh, yes, brethren and sisters, let us not grow weary in
well-doing. Let us not say that the Lord delayeth His coming,
the task is too great, we cannot finish it. God has a way, and
he is going before us, and He will accomplish it when the
church arises and unites with Him in the doing of that
great work.
Mrs. White says:
"I saw angels hurrying to and fro in heaven, descending to the
earth, and again ascending to heaven, preparing for the fulfilment of
some important event. Then I saw another mighty angel commissioned
to descend to the earth, to unite his voice with the third angel, and give
power and force to his message. Great power and glory were imparted
to the angel, and as he descended, the earth was lightened with his
glory." "
That's God's program, brethren and sisters. (Read The
Great Controversy, pages 610-612.) The work will be finished
quickly. Of this we are told, "The bright light going among
the living creatures with the swiftness of lightning represents
the speed with which this work will finally go forward to
completion." "
That's worthy of our thoughtful meditation. Thank God,
He is going to finish the work. He will cut it short in right-
eousness. And let me bring to you one further paragraph of
assurance:
"Christ did not tell His disciples that their work would be easy.
He showed them the vast confederacy of evil arrayed against them.
11 Ellen G. White, Christ's Object Lessons, p. 197.

"[hey would have to fight 'against principalities, against powers, against
the rulers of darkness of this world, against spiritual wickedness in high
places.' But they would not be left to fight alone. He assured them that
He would be with them; and that if they would go forth in faith, they
should move under the shield of Omnipotence. He bade them be brave
and strong; for One mightier than angels would be in their ranks,—
the General of the army of heaven. He made full provision for the
prosecution of their work, and took upon Himself the responsibility of
its success."
Thank God for that. I repeat it again, "He . . . took
upon Himself the responsibility of its success."
Brethren, it cannot fail. He will finish the work, and
cut it short in righteousness. God speed on that glad day,
and prepare us one and all for the day of His coming.
V5 Acts of the Apostles, p. 29.

Our Firm Foundation Vol 1 PDF

Uploaded by

Copyright:

Available Formats

Our Firm Foundation Vol 1 PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Our Firm Foundation Vol 1 PDF

Uploaded by

Copyright:

Available Formats

3 3C

Our Firm Foundation

REVIEW and HERALD

PRINIED IN THE U.S.A.

This book, with its companion volume, is the result of the

The Seventh-day Adventist Church is the remnant of God's

As most of our workers are probably aware, action was taken

From September 1 to 13 there will be held in Takoma Park

1 Ellen G. White, Early Writings, pp. 258: 259.

The organization of the Bible Conference was the work of a

The action of the 1951 Autumn Council of the General Con-

It is many years since we have held a Bible Conference such

' Ellen G. White, Counsels on Sabbath School Work, p. 34.

8 Ibid., Feb. 5, 1901, p. 81.

u. Ellen G. White in Review and Herald, Aug. 13, 1901, p. 517.

u E. G. White letter 40, 1892.

For many centuries Christians believed in the inspiration of

The Patriarchal Age

3 Code of Hammurabi, sec. 146. Ancient Near Eastern Texts, p. 172.

19 John Garstang and J. B. E. Garstang, The Story of Jericho (London, 1940),

33 The excavations of Ezion-geber have been published only in preliminary form by

36 J. W. Crowfoot and Grace M. Crowfoot, EarlyLloories From Samaria j_London,

' Ancient Near Eastern Texts, pp. 284-286.

62 See the writer's article "Important Archaeological Discoveries," The Ministry, 21

° Clay, Business Documents of Murashu Sons of Nippur, Babylonian Expedition,

in one of the Aramaic papyri from Elephantine as governor

5 Ellen G. White, Evangelism, p. 135.

9 Evangelism, pp. 298, 299.

1-1 Ibid., Sept. 11, 1888, p. 578.

The Wooing Power of Christ

12 Ibid., Aug. 28, 1888, p. 546.

Ellen G. White in Review and Herald, Jan. 7, 1890, p. 1.

"There is a fountain filled with blood

"Thou dying Lamb! Thy precious blood

"E'er since by faith I saw the stream

The Restrictions of Legalism

22 I id . , May 26, 1903, p. 8.

95 Ellen G. White, Testimonies to Ministers, p. 92.

Three Facts of Importance

The Right Spirit

28 Gospel Workers, p. 119.

The Divine-Human Nature of Christ

The HUMAN Nature

4 Gospel Workers, pp. 158, 159.

"Let me look at the crowd as my Saviour did,

48 Gospel Workers, p. 315.

68 Gospel Workers, pp. 158, 159.

"It must be time for the waiting church

6. Corner for Children

"Christ beneath me, Christ above me,

The Poor in the Scriptures

The Adaptation of the Message

74 Ellen G. White in Review and Herald, March 11, 1890, p. 146,

78 Ellen G. White in Review and Herald, June 13, 1912, p. 4.

8.1- Ministry of Healing, pp. 23, 24.

a Ellen G. White in Review and Herald, June 13, 1912, p. 3.

The Basic Four Points of Approach

Jo, Ibid., pp. 179, 180.

"I do not ask