In my document at the following link
https://omega77.tripod.com/newmovementcult.htm
I quoted some paragraphs from Fred T. Wright’s book Destiny of a Movement, and forgot to give him credit for the
quoted part. Also, I did not begin the quote at the proper point, which gave
a wrong impression as to what Waggoner taught on the human nature of Christ.
This issue is so very important that I am here including the last few
chapters of Wright’s book to insure that no confusion accrues. Every
professing Seventh-day Adventist should read the entire book. I provide it
on-line at the bottom of the main menu on my Website.—rwb
***
Chapter 18—Waggoner
Misrepresented
The principal argument presented in Movement of
Destiny is that in
1888 at Minneapolis, Minnesota,
there came at
last the inevitable
confrontation between those who believed that Christ
was eternally and
truly God, and those who believed He was the first
of all created beings. In
setting up this case, L. E. Froom projects E. J.
Waggoner as champion for
the former position with Uriah Smith and others as
the opponents.
If 1888 was nothing more than a divine effort to
correct this error, the
principal burden of Jones' and Waggoner's message
would be presenting
the deity or divinity of Christ—proving that He was
forever and eternally
God. It would not bring any great new advances in
truth such as the fourth
angel would, but it would emphasize truths already
held that had been
neglected and little preached. This is what Froom
argues as he takes the
messages given by Waggoner at the Conference and
sets forth his view of
what was presented to the Adventist Church. The
argument long presented
by Adventist opposers of the present revival of the
1888 message is that the
messages brought in 1888 shifted emphasis away from
law and prophecy
to the presentation of Christ and His righteousness
which had not been
brought forward as God had intended. In this way
God's great work in
1888 is minimized and reduced.
On the other hand, if 1888 is understood to be the
beginning of the
loud cry of the third angel of Revelation 18, then
the message of Waggoner
and Jones was something far more than a mere effort
on God's part to
correct the errors in the church at that time. It is
not denied that there were
errors which needed to be corrected if the church
was to finish the work.
There were errors in the churches when the first
angel began to sound in
1833; in the Advent groups when the second angel
began his work; and
when the third angel came. From this, it is clear
that the Lord does not wait
till every error is corrected before He sends the
next angel with the
corrections of the previous faults, and advanced
light.
WAGGONER MISREPRESENTED 165
In 1888
the church had serious errors needing correction. The next
mighty angel came with a message which would not
only correct the errors
of the church but would have opened up the wonderful
vistas of the third
angel's message such as had neither been seen nor
preached before by
Adventists.
Waggoner's message had to be more than correcting
the errors in the
church and more than revealing Christ to be
eternally God. It had to
present light that would fill the whole earth with
the glory of God.
"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.
They needed to
have
their eyes directed
to His divine
person, His merits,
and His
changeless love for the human family."
Testimonies to Ministers, 91, 92.
These messengers of the Lord brought the doctrine
that Christ came in
the selfsame flesh and blood as the children whom He
came to save. It is
the teaching that the ladder reached up to the very
throne of God and
down to the sinful flesh of man. In The Desire of
Ages, 311, 312, it is
declared that if that ladder had come short in the
slightest degree, we would have been lost.
If men had come presenting only the divinity of
Christ, they would have come preaching only God, instead of the saving truth,
"God with us," which is Christ in the flesh —the doctrine of
Christ. They would have presented the top half of the ladder without the
bottom half. This is not preaching salvation. It is no better than the
teachers of antichrist in the Roman Catholic and Protestant churches.
But they did not do this. They came preaching the fullness of the
Godhead dwelling in the fullness of humanity as it
was upon the earth when
He came to it. One has only to read their writings
to see the truth of this,
and as this reading progresses, it will be seen, as
the wonderful beauty of
the truth they presented unfolds to the eager,
spiritual mind, that they did
bring a message the like of which had never before
been preached within
the Adventist Church. It was not merely a shifting
of the emphasis; it was
not merely the correction of long-standing errors;
it was not merely the
reviving of truths long held in the church. It was a
declaration of a message
beyond that which had been preached by Adventists
before, just as each of
the former angels presented light not taught by
their predecessors.
This is not the picture presented in Movement of
Destiny nor the
argument it seeks to develop. It aims to prove that
the presentation was
only for the correction of certain errors,
re-emphasis of what had been
formerly held and taught, and shifting the emphasis
away from the law to
the gospel.
166 DESTINY
OF A MOVEMENT
Therefore we can expect Movement of Destiny to
emphasize the side of
Waggoner's message setting forth the deity and
eternal pre-existence of
Christ, while ignoring or actually misrepresenting
the side setting forth the
fullness of Christ's coming in fallen, sinful flesh.
In this expectation we are
not disappointed for this is just what the book does
do as an examination of
it will show.
On page 188 of Movement of Destiny is the chapter
heading, £. J.
Waggoner's Actual Message at Minneapolis—No. 1. Part
2 follows on page
202 and extends to page 217. The submissions made in
the first three
pages explode the old argument that we do not have
any record of what
was preached at the first Minneapolis Conference.
Here it is stated that
Waggoner's book, Christ and His Righteousness, is a
true portrayal of the
message preached by him at that conference. It is
good to know this, so it
can be accepted that this book by Waggoner does
contain what he actually
taught at that Conference.
On page 191, Froom begins his explanation of what he
believed the
messenger sent by God presented at that Conference.
The
presentation of Christ must begin with setting Him forth as the
eternally pre-existent God. Waggoner, being a true
messenger of the Lord,
began at this point and spent time developing this
great truth. This was
preliminary and basic to presenting Christ as a
human being as well, but
Froom takes Waggoner's presentations on the deity of
Christ and makes
that the whole message given.
Froom passes through paragraph after paragraph with
such headings as
All-Encompassing Transcendence of Christ, Majesty
and Pre-eminence as God, Possesses All Attributes and Prerogatives of God,
Comprises 'All the Fulness of the Godhead,' Supremely God in Highest
Sense, Christ as Creator—Equal with
Father, Christ Emphatically Not
'Created Being,' Jehovah the 'Self-Existent' One. He dwells upon these
thoughts and gives a reasonably accurate picture of what Waggoner taught thus
far. He had no difficulty in accepting what has been presented under these
headings. Neither would anyone in the Roman Catholic or Protestant churches,
for they all teach this part of Christ's incarnation.
Now comes the problem. Waggoner passes on to show
that the Christ
who was and is the fullness of God, came and
accepted fallen, sinful,
mortal humanity. In this area, Waggoner is just as
forthright, specific, and
clear as he was on the deity of Christ, devoting
seven pages to the section,
and many more to the implications of this truth. In
this section is the clear
declaration that Jesus Himself took the flesh and
blood of a sinful, and not
of a sinless man. Here is the thought expressed by
Waggoner:
"A little thought will be sufficient to show
anybody that if Christ took
upon Himself the likeness of man, in order that He
might redeem man, it
must have been sinful man that He was made like, for
it is sinful man that
He came to redeem. Death could have no power over a
sinless man, as
WAGGONER MISREPRESENTED 167
Adam was in Eden; and it could not have had any
power over Christ, if the
Lord had not laid on Him the iniquity of us all.
Moreover, the fact that
Christ took upon Himself the flesh, not of a sinless
being, but of sinful man,
that is, that the flesh which He assumed had all the
weaknesses and sinful
tendencies to which fallen human nature is subject,
is shown by the
statement that He 'was made of the seed of David
according to the flesh.'
David had all the passions of human nature. He says
of himself, 'Behold, I
was shapen in iniquity; and in sin did my mother
conceive me.' Psalm
51:5." Christ and His Righteousness, 26, 27.
Emphasis original.
These words leave no doubt that Waggoner taught and
believed that in the flesh of Christ were "all the weaknesses and sinful
tendencies to which fallen, human nature is subject ..." This is
certainly not holy flesh, but sinful, mortal, fallen flesh.
Now, if Waggoner was teaching in this that which was
contrary to the Bible and the Spirit of Prophecy, Sister White would never
have stood beside him and supported him in his teachings. The plain command
of the Bible in 2 John 7-11 absolutely forbids that. Therefore, to declare
that Waggoner was wrong in this presentation of the humanity of Christ, is to
charge Sister White with being disobedient to the instruction in God's Word
which, in turn, is to class her as a false prophet.
In any
case, the heading of the chapter under consideration
in
Movement of Destiny shows that the author is
claiming to set forth the
actual message of Waggoner at Minneapolis. This
would lead us to expect,
now we know what Waggoner taught on Christ's
humanity, that Froom
would inform us of Christ's humanity as Waggoner
teaches it. We would
expect
in the light
of the previous
extract from Christ
and His
Righteousness, that Froom would reveal Waggoner's
teaching that Christ
came with "all the weaknesses and sinful
tendencies to which fallen human
nature is subject ..." We would recognize that
should he fail to do so, he
would fail to give the actual message Waggoner
brought in 1888.
Not only does he fail to give Waggoner's true
message in respect to Christ's humanity, but he inserts a key word into the
text of Waggoner's writings which gives it a different meaning altogether. On
page 197, he devotes one paragraph to the section on the humanity of Christ
under the heading, "Became Flesh to Bear Our Sins and Redeem."
The key paragraph in this section by Froom reads as
follows:
"As to His humanity, Christ came in the
'likeness of sinful flesh'
(Romans 8:3, 4). God 'laid on Him the iniquity of us
all.' He 'took' all the
'weaknesses' of man, and 'suffered all the
infirmities' of man. (Pages 26,
27.) More than that, He was actually
'made'—vicariously—to 'be sin for us,'
that we 'might
be made the
righteousness of God
in Him' (2 Corinthians 5:21).
On this Waggoner comments:
" 'Here is the same mystery as that the Son of
God should die. The
spotless Lamb of God, who knew no sin, was made to
be sin. Sinless, yet
168 DESTINY
OF A MOVEMENT
not only counted as a sinner, but actually taking
upon Himself sinful nature.
He [sic] was made to be sin in order that we [sic]
might be made
righteousness!' Christ and His Righteousness, 27, 28."
It is true that L. E. Froom quotes a paragraph from
E. J. Waggoner
stating that Christ "actually" took
"upon Himself sinful nature." But this is
neatly covered and perverted by inserting a key word
which does not
appear in the section as written by Waggoner and
which changes the truth
in the statement. It is the word
"vicariously". This word has a definition
quite opposite from "actually", which
means that He took it literally and in
reality. "Vicariously" teaches that He did
not take it literally but in some
mysterious kind of sympathetic sense. Here Froom has
produced one of
those impossibly contradictory statements which
purports to make the
matter clear, but which obscures it further.
Something cannot be actual and
at the same time vicarious.
Observe too that while Froom
does refer to Waggoner's statement
saying that Christ took all the weaknesses of man,
he is careful to omit the
next words in the same sentence which say that the
flesh which Christ
assumed "had ..." "all the sinful
tendencies to which fallen human nature
is subject ..."
This sentence which Froom has so carefully omitted,
is one of the most
important in the whole paragraph. Throughout, Froom
is doing his best to
make it appear
that today the
church teaches the same
message as
Waggoner, but this is the very sentiment in the
doctrine of Christ's nature to
which he is most opposed—the teaching that Christ
came in the same
nature as we have, a human nature having "all
the sinful tendencies to
which human nature is heir."
As Movement of Destiny proceeds, Froom emphatically
rejects the idea
that Christ came in the same flesh and blood as the
children. Yet he knows
that the Spirit of Prophecy endorsed Waggoner and
Jones' teaching that
Christ, who was the eternal God, came down and
accepted a flesh and
blood human nature derived exactly the same as any
of the children of
men, and therefore had as its very nature, all that
humanity has.
Froom's task as commissioned by the church, is to
prove that he and the church are in perfect agreement with, and zealously preaching a message with
which they are really in complete disagreement. That is quite a task and
places before him quite a dilemma.
How is such a problem solved?
It is solved without difficulty if the tactics
followed by the church are
adopted. This involves, with carefully calculated
timing, the setting forth of
the problem under the halo of declared agreement,
rather than with the
chilling atmosphere of direct rejection. Expressions
of awe for the message
Waggoner brought complete the image of pretended
approval. Then, by
carefully omitting vital key statements made by the
Lord's messenger and
inserting the word "vicariously", an
interpretation of Waggoner is projected
WAGGONER MISREPRESENTED 169
which makes his message acceptable to the church.
Thus Waggoner is made to be the supporter of deadly error instead of the
champion of truth which he really was.
The timing of this presentation of what Waggoner is
alleged to have
preached, is a critical factor in the guarantee of
its success. A great deal is
made of the fact that when Elder A. G. Daniells
first spoke to Froom about
writing the book, he pointed out that while the work
was to be commenced,
it was not yet time to present it to the world.
Years went by until the time
was finally ripe for the completion and release of
the volume. See
Movement of Destiny, 17.
It was important that those who really knew what the
men of 1888
taught, be no longer there, having been removed by
death or the powers of
the church. If E. J. Waggoner had still been alive
and was to read what this
book credits him with teaching, he would have
shortly put the record
straight. No one would dare attribute a living
Waggoner with the teachings
ascribed to him in this volume. Waggoner was
guiltless of teaching the
papal doctrine of Christ having sinless, perfect
human nature.
The living prophet has passed away, and so far the
Lord has not raised
another to guide and caution the church. Were the
living prophet alive
today, we would have a voice of unquestionable
authority to declare the
nature of the deception being practised upon the
church and world.
It was necessary to wait until the voices of those
within the church who were not afraid to stand up and be counted, and who
understood by living experience what the men of 1888 taught, had been
silenced. This was effectively done during the struggles of the fifties and
sixties. It was accomplished by throwing the full weight of church authority
against their witness and testimony until they were expelled from church
fellowship and were heard no more among the church members.
With these voices stilled, the church comforted its
members with the
assurance that all was well. They assured all that
those who declared there
had been a rejection in 1888 were mistaken and
deluded; the church
believed just what Waggoner and Jones taught; the
necessary adjustments had been made; and the stage was now set for the great
and final triumph of truth. This is believed by the majority in the church
for they trust the leadership just as the average man trusts his doctor.
All those who mistakenly believe that Waggoner and
Jones taught that
Christ came in the sinless, perfect humanity of Adam
before he fell, will also
believe that the 1888 message was never rejected and
is being taught in the
church today. They will accept the conclusions drawn
by L. E. Froom as a
valuable and true evaluation of developments in
Adventist Church history.
But they are terribly mistaken. We will summarize
the evidences investigated so far.
It is incorrect to evaluate the Minneapolis
Conferences as merely a
confrontation because of growing pressure between
two schools of thought
170 DESTINY
OF A MOVEMENT
over the deity of Christ. This is tragic
understatement, reducing and
minimizing the coming of the Revelation 18 angel
whose glory was to fill the
whole earth,
and who brought light Adventists had never known or
preached before.
Such a seriously incorrect evaluation must lead to
equally erroneous
conclusions of what the message and its developments
actually were.
The
message of Waggoner and Jones was not simply the presentation
of Christ as the fullness of the Godhead. That was
only part of the story, for
a Saviour who remained God, or even as God in
sinless flesh, could not
save us. Both Waggoner and Jones taught emphatically
that Christ took
the same flesh and blood as the children. It is
serious misrepresentation to
say otherwise.
It is incorrect to say that a great victory was
gained in 1888; that God achieved what He designed should be achieved; that
the movement was delivered from fatal errors and the stage set for final and
glorious victory. This is not what happened. The loud cry began but was
stifled to death and in that rejection of truths to which they merely
assented, the church was swung into the direction of the great antichrist.
This has become more pronounced as the intervening years have passed.
The picture of Waggoner and Jones' message in the
Minneapolis Conferences beginning in 1888, as given in Movement of Destiny,
is not a true and accurate picture of what really happened.
The discussion in Movement of Destiny of consequent
developments
from those Conferences, must also be an inaccurate
and unreal evaluation
of what has really taken place. These developments
will further certify that
1888 was not a victory but a defeat for the forces
of truth. We will move on
beyond 1888 to
study the developments which
took place and
the
evaluation of them given in Movement of Destiny.
19
Waggoner Was Not In Error
Movement of Destiny sets forth an evaluation of the
Minneapolis
messages which minimizes the significance and
importance of that event.
This is serious enough on its own, but the book does
not stop there. It even
presents Waggoner's message on the eternal
pre-existence of Christ as
being faulty and speculative in certain respects.
From these errors L. E.
Froom asserts the church has been delivered and subtly conveys the
impression that our understanding is superior to
Waggoner's at that time.
But is it? Was Waggoner wrong and the modern church
correct in this particular area? Have we come far beyond the truth given by
this messenger from the Lord?
If the believers back there had accepted the message as modern
Adventist leadership so confidently claims, the
church's understanding
today would be far in advance of Waggoner and Jones.
If they did not
accept the message then, they are not as far
advanced as those men, for
the Lord sends no further light until what has
already been sent is truly
received.
If the church fails to accept that light, it not
only proceeds no further, but falls aside into some error. The church will
not realize this. It will be more confident than ever that it has the whole
truth.
If we can show that Waggoner was wrong in one area,
and Froom
correct in his criticism of Waggoner in this field,
we will have proof that L.
E. Froom is ahead of Waggoner. This will be a
witness in favour of the claim that the church did not reject the message
back there.
On the other hand, if it can be shown that Waggoner
was not confused
or speculative in his position, we have proof that
Froom is incorrect in his
evaluation of the same subject and is far behind
Waggoner's understanding.
This will constitute a witness to the belief that
the church did reject the
message given. While the position as set forth by
Froom will tend to reduce
confidence in the messengers God sent in 1888, and
lead the members to
lose any real desire to study their writings, the
position that Waggoner is
172 DESTINY
OF A MOVEMENT
correct will have the opposite effect. It will lead
those convicted by the truth to distrust the modern writer's evaluation of
the message, thus encouraging them to go back and study those men's works for
themselves.
It is to be understood that this writer is not
making any claim that Waggoner and Jones had all the truth. But what they did
teach was the truth, as far as the Lord had revealed it at that time.
The chapter in Movement of Destiny devoted to
finding fault with
Waggoner's message begins on page 281, and is entitled Retrospective
Look at Waggoner's
Minneapolis Message—No. 2.
The opening two
paragraphs read as follows:
"Confused
by Phrase 'Proceeded Forth.'—In a couple
of instances
Waggoner ventured out onto the thin ice of speculation,
and broke through
into waters of conjecture that were over his
depth—over anyone's depth, in
fact.
These instances concerned
the same point.
So it was really a
breakthrough at the same spot—over the same issue.
That this could be is
not surprising, for it was a question that had
intrigued and puzzled Christian
scholars throughout long periods in the Christian
Era. It had been agitated
in the era of discussion concerning Christ and the
Godhead by inquisitive
churchmen of the early centuries. It again came
under discussion both in
Reformation and post-Reformation times.
"Its reverberations could still be heard in
certain Protestant bodies in the
early nineteenth century. It even penetrated our own
ranks in our earlier
decades, when our men thought anxiously concerning
the Godhead and its
relationships—especially as to Christ. It centered
on the intent of those
Biblical
expressions—'only
begotten' and 'Son
of God,' and 'proceeded
forth' from the Father (John 8:42). Just what did
these expressions mean
to Waggoner? And how far back do they take us into
the illimitable past?
Were there two proceedings forth—one in the
unfathomable beginning,
and one at the Incarnation? That was the
question."
Here is
the assertion that
on this point Waggoner
ventured into
speculation because there was no Bible support for
his position. It is inferred
that he ought to have known better, for this was an
area which had
engaged the thought and study of churchmen for
centuries without any
total agreement being reached among them. Therefore,
he ought to have
left the subject alone. This point was over the
expressions, "only begotten," "Son of God" and
"proceeded forth from the Father."
Froom questions what these expressions meant to
Waggoner, and how far they take us back into the illimitable past. "Were
there two proceedings forth—one in the unfathomable beginning, and one at the
Incarnation? That was the question."
The next eight pages of Movement of Destiny are
devoted to discussing the various beliefs of scholars down the corridors of
time, after which a more direct discussion of Waggoner's position is begun.
WAGGONER WAS NOT IN ERROR 173
On page 291, Froom lists the offending statements
from Christ and His
Righteousness, under the general heading of"
'Goings Forth' Equated with
'Proceedeth Forth . . . From God.' " He then
says, "Here are Waggoner's
two questionable statements on Christ's origin in
their context:
" 'The Word was 'in the beginning.' The mind of
man cannot grasp the
ages that are spanned in this phrase. It is not
given to men to know when or
how the Son of God was begotten; but we know that He
was the Divine
Word, not simply before He came to this earth to
die, but even before the
world was created. Just before His crucifixion He
prayed, 'And now, O
Father, glorify Thou Me with Thine own self with the
glory which I had with
Thee before the world was.' John 17:5. And more than seven hundred
years before His first advent, His coming was thus
foretold by the word of
inspiration: 'But thou, Bethlehem Ephratah, though
thou be little among
the thousands of Judah, yet out of thee shall He
come forth unto Me that is
to be ruler in Israel; whose goings forth have been
from of old, from the
days of eternity,' Micah 5:2, margin. We know that
Christ 'proceeded forth
and came from God' (John 8:42), but it was so far
back in the ages of
eternity as to be far beyond the grasp of the mind
of man.' (Christ and His
Righteousness, 9.)
" The Scriptures declare that Christ is 'the
only-begotten Son of God.'
He is begotten, not created. As to when He was
begotten, it is not for us to
inquire, nor could our minds grasp it if we were
told. . . [Micah 5:2
quoted.] There was a time when Christ proceeded
forth and came from
God, from the bosom of the Father (John 8:42; 1:18),
but that time was so
far back in the days of eternity that to finite
comprehension it is practically
without beginning.
" 'But the point is that Christ is a begotten
Son, and not a created
subject. He has by inheritance [sic] a more
excellent Name than the angels;
He is 'a Son over His own house.' Hebrews 1:4, 3:6.'
(ibid., pages 21,
22.)"
Froom quotes a third paragraph but before doing so
he says: "In his anxiety to emphasize 'begotten Son'—for he was arguing
against the contention of some in his audience who had claimed that Christ
was a created being—Waggoner also made the following statement:
" 'It is true that there are many sons of God;
but Christ is the 'only-
begotten Son of God,' and therefore the Son of God
in a sense in which no
other being ever was, or ever can be. The angels are
sons of God, as was
Adam (Job 38:7; Luke 3:38), by creation; Christians
are the sons of God
by adoption (Romans 8:14, 15); but Christ is the Son
of God by birth.'
(ibid., page 12.)"
Froom comments on these statements as follows:
"Based on Faulty Equations.—Waggoner clearly
equates—in these
statements—the 'goings forth' of Micah 5:2 with the
'proceeded forth and
came from God' of John 8:42, to which he adds the
expression 'in the
174 DESTINY
OF A MOVEMENT
bosom of the Father' from John 1:18. He concludes that since Christ is
declared to be 'the only-begotten Son of God'—and
that He 'proceeded forth and came from God' and His 'goings forth have been
from of old, from the days of eternity'—therefore 'there was a time when Christ proceeded forth and came from God,
from the bosom of the Father . . . , but that time was so far back in the
days of eternity that to finite comprehension it is practically without
beginning.'
"From the strict Trinitarian view, the eternal
pre-existence of Christ is
absolutely
essential to His
Godhood. Self-existence can
brook no
intimation of beginning or derivation. If there was
any point in eternity
when Christ came forth from the Father, then He had
a beginning, and is
less than complete Deity—no matter how 'far back in
the days of eternity'
this may have happened." Movement of Destiny,
291, 292.
Waggoner did not limit the going forth of Christ
from the Father, to the
incarnation in Bethlehem. He saw a similar
proceeding forth from God
having taken place formerly in the limitless reaches
of eternity so far back
that it was beyond the beginning of all things. If
this idea of Christ having a
former point when He proceeded forth from God is
taken to say that He
had a beginning, this denies that Christ is truly
God in the eternal sense. To
be God, He must be as eternal in the past as He is
in the present and future.
There must never be any point of time when He cannot
say "I AM".
That Jesus was already the only begotten Son of God
before He
became incarnate man in Bethlehem, is made clear in
Patriarchs and
Prophets, 36. This statement describes a meeting
called by God before this
world was even created. Then God presented Christ,
not as one to become
the begotten Son of God, but as one who was already
that. This was not
merely a title possessed by Christ. God presented
Him as His only begotten
Son because that is what He was at that time. Thus
this statement fully
supports Waggoner's position and denies that of
Froom. Here is the
paragraph:
"The King of the universe summoned the heavenly
hosts before Him,
that in their presence He might set forth the true
position of His Son, and
show the relation He sustained to all created
beings. The Son of God
shared the Father's throne, and the glory of the
eternal, self-existent One
encircled both.
About the throne gathered
the holy angels,
a vast,
unnumbered throng—'ten thousand times ten thousand,
and thousands of
thousands,' the most exalted angels, as ministers
and subjects, rejoicing in
the light that fell upon them from the presence of
the Deity. Before the
assembled inhabitants of heaven, the King declared
that none but Christ,
the only begotten of God, could fully enter into His
purposes, and to Him it
was committed to execute the mighty counsels of His
will. The Son of God
had wrought the Father's will in the creation of all
the hosts of heaven; and
to Him, as well as to God, their homage and
allegiance were due. Christ
was still to exercise divine power, in the creation
of the earth and its
WAGGONER WAS NOT IN ERROR 175
inhabitants. But in all this He would not seek power
or exaltation for Himself contrary to God's plan, but would exalt the
Father's glory, and execute His purposes of beneficence and love."
It is evident that Froom does interpret Waggoner's
words to mean that at the point of time when in the illimitable past, Christ
came forth from the Father, He had a beginning. Froom equates being born of
God as having a beginning and shows that he believes this is what Waggoner
had in mind and conveyed by this teaching.
It is here that weakness is found in Froom's
understandings and
strength is found in Waggoner's teachings. Waggoner
did not elaborate
further
on the point
to show whether
he understood that if Christ
proceeded forth from the Father it meant that He had
a beginning at that
point of time. We do not know what Waggoner believed
in this final
connection nor can we prove he believed either way.
Froom assumes that
Waggoner thought Christ did have a beginning, but we
stress that this
assumption cannot be proved.
We are left to decide whether or not it is error to
declare that Christ did
proceed forth from the Father as the only begotten
Son of God. If this is
correct, then even though Waggoner may not have
understood all of the
truth, what he said in itself would not be the error
which Froom declares it
is. All we can do is decide from what Waggoner
actually said whether he
was in error or not. We cannot go into any
assumptions as to how he might
have interpreted what he said in the unspoken
concepts of his mind.
By searching into the original words of the Greek
text, Froom tries to
argue that these expressions do not mean any literal
physical birth on the
part of Christ in the distant past, but are used to
convey the idea of
uniqueness and difference between Christ and the
rest of the beings in
existence. There is no point in going further into
his argument here. It can
be read in his book by those who care to do so. We
are concerned only with
seeing if Waggoner's statement was the truth, or a
limiting of Christ's
pre-existence.
The eternal pre-existence of Christ, the fact that
God has no beginning
and all that pertains to this, is a great mystery
which can only be understood
so far as the Lord has seen fit to reveal it to the
human mind. Revelations
have been given so that the understanding of that
mystery is much greater
now than it was in the very beginning. We can see
this on the basis of Paul's
testimony in Ephesians.
"For this cause I Paul, the prisoner of Jesus
Christ for you Gentiles,
"If
ye have heard of the dispensation of the grace of God which is given
me to you-ward:
"How that by revelation He made known unto me
the mystery; (as I wrote afore in few words,
"Whereby, when ye read, ye may understand my
knowledge in the mystery of Christ)
176 DESTINY
OF A MOVEMENT
"Which in other ages was not made known unto
the sons of men, as it is now revealed unto His holy apostles and prophets by
the Spirit;
"That
the Gentiles should be fellow-heirs, and of the same body and
partakers of His promise in Christ by the gospel:
"Whereof I was made a minister, according to
the gift of the grace of
God given unto me by the effectual working of His
power.
"Unto
me, who am less than the least of all saints, is this grace given,
that I should preach among the Gentiles the
unsearchable riches of Christ;
"And
to make all men see what is the fellowship of the mystery, which
from the beginning of the world hath been hid in
God, who created all
things by Jesus Christ:
"To the intent that now unto the principalities
and powers in heavenly places might be known by the church the manifold
wisdom of God,
"According
to the eternal purpose which He purposed in Christ Jesus
our Lord." Ephesians 3:1-11.
In these verses Paul speaks about the mystery of
Christ, which is all
involved in God's eternal purpose in Jesus Christ.
This is the wisdom of
God. It had not been truly understood previously by
men upon this earth,
nor even by principalities and powers in the kingdom
of heaven amongst
the
unfallen creatures in
God's great universe.
But, because of the
revelation of Jesus Christ through the ministration
of God's church upon
this earth, that mystery was becoming clearer even
to the principalities and
powers in heavenly places.
What is the mystery of God? In Colossians, chapter
one, Paul takes up the same theme and uses almost the same words. "Whereof
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, the hope of glory."
Colossians 1:25-27.
The mystery of God then, is Christ, the sinless,
eternal One, dwelling in
us, the
sinful and finite ones. It is divinity
dwelling in humanity—the
incarnation. The incarnation was by no means
complete when Christ came
and dwelt in sinful flesh, for that is not
sufficient to effect our salvation. It is
complete only when Jesus comes and dwells in our own
sinful, fallen, human nature. That this can be done is the mystery of God
revealed now as never before, even in the beginning of God's creation before
sin marred the perfection of God's universe.
This revelation of the mystery of God to an extent
not seen even by the
principalities and powers in heavenly places is
"according to the eternal
purpose which He purposed in Christ Jesus our
Lord." There is an intimate
connection between the mystery of God and His
eternal purpose in respect
to Jesus Christ. These two must be studied with
reference to each other.
WAGGONER WAS NOT IN ERROR 177
What is the extent of an eternal purpose? Eternity
encompasses not only the unending future, but stretches as far back into the
past as it does into the future—eternally. Therefore, this purpose involving
the mystery of God, which is Christ in the body of a creature, is not of a
temporary nature, but is as eternal as God Himself. The text does not merely
say it is an eternal purpose, but that it is the eternal purpose.
The eternal purpose of God in which is involved the
mystery of God, was in existence long before man was created or sin entered
the universe. It was not there as something which God purposed for Christ at
a future time, for then it could not be God's eternal purpose, but something
eternally purposed instead. When Christ came to this earth, He was fulfilling
the eternal purpose of God to a new extent, in a wider dimension and fuller
degree than ever before. Christ was not doing something new. He was carrying
to a greater height, width, and depth that which He had always done in the
eternal purpose of God for Him.
In the New Testament we see Christ fulfilling the
eternal purpose of
God by coming as both God and man that thereby man
can approach
unto God. Perhaps there is no better understood nor
widely accepted truth
than that there is no way man can approach unto God
except through
Jesus Christ. "Neither is there salvation in
any other: for there is none other
name under heaven given among men, whereby we must
be saved." Acts
4:12.
It is God's purpose that man should have
communication and access to
Him, for He is the fountain of all life, joy, and
happiness. Without Him,
there can be no life and no continued existence. It
is impossible for there to
be direct communication between God and man. God is
totally infinite
while man is so finite and small a part of the total
creation and so far
removed from God through sin, that he could never
provide a way to reach
God. God must provide a way for man. The man Christ
Jesus fulfils that
purpose.
So it is written "That in the dispensation of
the fulness of times He might
gather together in one all things in Christ, both
which are in heaven, and
which are on earth; even in Him." Ephesians
1:10. The purpose of God is
to draw all things together in Christ, not only upon
this earth but in heaven.
To us and the principalities and powers in heavenly
places, the greatest revelation of this purpose and mystery is found in the
incarnation of the Son of God working to draw sinful man back into oneness
with God. The salient truth necessary for this work's success is that Christ
must first be God, so that He can lift us all the way up to God and He must be
truly man in sinful flesh and blood to reach men where they are.
"Christ is the ladder that Jacob saw, the base
resting on the earth, and
the topmost round reaching to the gate of heaven, to
the very threshold of
glory. If that ladder had failed by a single step of
reaching the earth, we
should have been lost. But Christ reaches us where
we are. He took our
178 DESTINY
OF A MOVEMENT
nature and overcame, that we through taking His
nature might overcome.
Made 'in the likeness of sinful flesh' (Romans 8:3),
He lived a sinless life.
Now by His divinity He lays hold upon the throne of
heaven, while by His humanity He reaches us. He bids us by faith in Him
attain to the glory of the character of God. Therefore are we to be perfect,
even as our 'Father which is in heaven is perfect.' " The Desire of
Ages, 311, 312.
While it is generally recognized that man cannot
approach unto God except through Christ, it has not been so readily seen that
the angels cannot approach Him directly either. They need an Advocate who is
one with them and one with the Father. "Heaven is a ceaseless
approaching to God through Christ." The Desire of Ages, 331.
The need for this is apparent when the nature of God
versus that of the
angels is considered. Between the infinite Creator
of everything which
exists, and the angels, each of whom is so small a
part of that vast creation,
there is a great gulf so deep and wide that direct
communication is
impossible. God's purpose was to draw all things in
heaven into one, just as
on this earth. He had to provide the means to
establish communication.
That means is fulfilled in the ministry of Jesus
Christ.
For Christ to provide the channel of communication
between man and
God, He had to be both man and God. To provide the
same between
angels and God, He would have to be both angel and
God. Again that
ladder must reach from God to the angels, not coming
short by a single
step.
In the New Testament where we see the outworking of
God's eternal
purpose in the realm of man, Christ stands revealed
as both God and man.
In the Old Testament where we see Him as He was
before He entered
physically into man's realm, He was the Mediator for
the angels, being both
God and angel.
A study of heavenly messengers appearing to men in
the Old Testament, shows that often it was Christ Himself who appeared.
Christ was the Angel who wrestled with Jacob till daybreak. It was Christ,
the Angel of the Covenant, who went before the people of Israel in the
wilderness and who appeared to Joshua,
Gideon, Manoah and his wife. It
is Christ, the Archangel, who bears the name of Michael our prince.
For Christ who was eternally God, to become a man,
He had to be
begotten by God into the form of a man, and for
Christ to become an angel,
He had to be begotten into the form of an angel. How
and when this was
done we do not know, for it has never been revealed
to us. As soon as God
created the angels, there was the need for
communication to be established
between them and Christ was willing to. fulfil God's
eternal purpose in Him
to draw all things into one in heaven as later it
was to be on earth.
Therefore, just as there was Christ's first work of
drawing the angels into
oneness with God, there had to be a further extension
of the identical work
in drawing men into oneness with God. So there had
to be two occasions
WAGGONER WAS NOT IN ERROR 179
when Christ was begotten of God, the first being
into the form of an angel and the second into the form of man.
But, the fact that Christ was begotten into a new
form, did not mean
that He had a beginning at that point of time. No
one who believes the Bible
truth of Christ's eternal pre-existence has
difficulty in seeing that when
Christ was begotten into the form of man, He only
had a beginning as a
man. He had descended from where He had been and
taken up a flesh and
blood body as the tabernacle for His eternal Spirit
and Life.
The fact that He was begotten into the form of an
angel as far back as Waggoner says He was, does not need to be understood
that begetting Him meant the beginning
of Him, for
it did not.
Before that, He
was God—eternally so, infinite and beginningless.
Waggoner saw more, much more than is generally
realized. He was not
wrong in saying that Christ was the begotten Son of
God long before His
appearance in Bethlehem. He did not venture
"out onto the thin ice of
speculation," nor did he break "through
into waters of conjecture that were
over his depth." Instead, he presented a sound
Biblical truth on the position
of Christ who is the One through whom the Father has
ever been, is, and
ever will be, fulfilling His eternal purpose of
drawing all things together into
one.
When God sent E. J. Waggoner and A. T. Jones with the
mighty
message of the fourth angel, it was a great and
wonderful light that they
brought. The messages sent are still available in
their published works for all
to study. The lesson learned from the presentation
of what another man
thought they taught, and from the pages of history
generally, is that there is
safety only in studying for yourself to see what was
taught back then. If the
Lord sent "a most precious message" to His
people then—the message of
the loud cry to finish the work—we need that message
today and should
spare nothing in our quest for it. There is great
and wonderful light revealed
there and it will be our fault if that light is not
seen, understood, and
experienced as it should be.
20
One Giant Step Too Far
We now return
to trace the
development of the
arguments in
Movement of Destiny. The title conveys the author's
conviction that the
Seventh-day Adventist Church is the movement of
destiny. For that body
to fulfil its appointed destiny, Froom correctly
argues, it must first be purged
from serious errors and equipped with the real and
living truth for this time,
particularly in the field of the Person and work of
Christ.
Seen by the author as a serious obstacle to
fulfilling this destiny was the
presence in the Adventist Church after 1844, of
teachings which denied the
full deity of Christ. The first objective to be
achieved was the correction of
these errors. Froom sees this as the great purpose
of the messages given in
1888. Movement of Destiny gives no revelation of the
more glorious work
the Lord intended to accomplish in 1888.
Deep-seated errors are not corrected in a day or one
short year. There
had to be a period of time subsequent to 1888 for these errors to be set
straight in the church. Froom traces his view of
this in the chapters, Decade
of Varied Advances Follows 1888, beginning on page 313 through to
Headquarters
Group Studies Mark 1930's, ending on page 442, with
several
other chapter headings
between, such as
Resurgence Gains Momentum by
1920, Daniells' Contribution to the Resurgence, and 1931 Opens New Epoch of
Unity and Advance.
Just as the first era of the Adventist Church is
designated by this book as
lasting from 1844 till 1888, so the second era is
said to extend to 1931. This
year is chosen by Froom as being of special
significance because unity was
finally achieved on the question of Christ's deity.
The event to mark this
point of time was the appearance in the Yearbook of
The Statement of
Adventist Beliefs. This formed the basis for the
Baptismal Certificate which
appeared ten years later.
In the light of these two events, Froom states,
"While 1931 was the
crucial year, it was more accurately the
decade—embracing the years 1931
to 1941—that marked the pivotal turn of events for
unity of belief in our
ONE GIANT STEP TOO FAR 181
post-1888 history. As seen, this ten-year period was
introduced by the
appearance of an acceptable Statement of Faith, now
received by all.
"The
decade logically closed with the adoption, in 1941, of the uniform
'Baptismal Covenant' and 'Vow,' in Certificate form.
This was definitely
based upon, but elaborated and accentuated, the now
generally accepted
'Fundamental Beliefs' declaration of 1931."
Movement of Destiny, 415.
The important point Froom seeks to make is that the
work begun by the
turning of the tide in 1888 by the declaration of
Christ's complete deity now
came to completion so far as unity within the church
is concerned. "We
now come [in 1931] to another in the series of vital
turning points in
Adventist history. Or perhaps it might more
accurately be called a point of
concurrence—one that marked the beginning of a new
epoch, a drawing
together in a united front. After 87 years of
conflicting viewpoints over the
Deity of Christ, the Trinity, and the Personality of
the Holy Spirit, a unified
position that honored Bible truth—and was in accord
with the Spirit of
Prophecy—came to be accepted by both sides."
ibid., 409.
This is what Froom declares had been achieved at
this point of time. He
saw in this the completion of the work which the
Lord planned to achieve in
sending the message in 1888. According to his
thinking, the point to which
the church had come was of preparation to go forth
as a unified movement
preaching the everlasting gospel to the world and to
finish the work.
"We were now ready, so far as an acceptable
Statement of Faith and
Baptismal Certificate were concerned, to go to all the world with the
Everlasting Gospel message in a clearer and more
compelling way. We
were no longer
subject to a
legitimate charge that
on the Eternal
Fundamentals—the
basic principles, provisions,
and Personalities of
redemption—we were divided, or in conflict with the
testimony of the
soundest Christian faith of the centuries. And in
addition, that we ourselves
were out of harmony with the repeated and cumulative
declarations of the
Spirit of Prophecy.
"So it was that we passed the last major
theological roadblock in the
series of obstacles that we have been compelled to
survey in tracing our
history. The culminating events of the decade 1931
to 1941 consequently
marked the end of an old epoch, and the beginning of
a new day in
unification and auspicious witness for us as a
Movement. It was definitely
another major turning point in denominational
history." ibid., 421-422.
So the church entered upon the final section of her
history according to
the divisions set forth in the book, namely, the
period beginning with the
decade 1931 to 1941. This becomes the most
significant section, for it
shows the full maturing of what the church did in
1888. Here, in the
leadership's words, is revealed the point and
position to which the course
adopted by the church in 1888 had taken them, just
as when a seedling first
appears above the ground, it is often difficult to
discern what kind of plant it
is, but when it comes to full maturity, its real
nature is clearly seen by all.
182 DESTINY
OF A MOVEMENT
Movement of Destiny has claimed that the church was
rescued in 1888 from serious errors, and that the experience was a great and
wonderful victory for the church. This is how the church views itself, but we
will see as the full development comes
into view, that it was breaking down the differences between the Adventist
Church and Babylon, leading to a closer unity and fellowship between them.
Step
follows step and
no sooner had
the church published
her statement of beliefs and the "Baptismal Certificate" and
"Vow", than she moved on in the chain of events to the revision of
certain statements in books of the past. Of this Movement of Destiny says:
"The next logical and inevitable step in the
implementing of our unified 'Fundamental Beliefs' involved revision of
certain standard works so as to eliminate statements that taught, and thus
perpetuated, erroneous views on the Godhead. Such sentiments were now sharply
at variance with the accepted 'Fundamental Beliefs' set forth in the Church
Manual, and with the uniform 'Baptismal Covenant' and 'Vow' based thereon,
which, in certificate form, was now used for all candidates seeking admission
to membership in the church." Page 422.
There were such statements in Adventist books which
did need revision
and deletion. Seventh-day Adventists certainly could
not continue printing
the sentiments in Daniel and the Revelation by Uriah
Smith which said that
Christ was a created being. As the true church of
God advances into the
greater light of everlasting day, she will be
obliged to discard errors once
vigorously taught, and revise her teachings
accordingly. The church of the
Middle Ages taught and believed that the first day
of the week was the true
day of worship but the time came when the advancing
church saw its error
and no longer printed and distributed literature
that gave Sunday any
support.
We take no issue with the need for revision, but we
do with how far that
revision is taken. If, in deleting error, truth is
taken also, more damage than
good has been done. If the church comes to a crisis
point in her history,
when the Lord offers truth, and she fails to accept
it as time goes by, she
may reject some points of error but she will reject
truth as well. This is
another indication of whether there was rejection or
acceptance of the truth
at Minneapolis. If error only was deleted in the
period we are now studying
subsequent to 1941, we can be sure that Froom is
correct in his evaluation
of what took place in 1888. However, if the
deletions and corrections took
away sound fundamental truth, we know that there was
a rejection in 1888
and thereafter.
Already one can see that Froom has presented an
imbalanced view of
Waggoner's message. He has projected Waggoner as
teaching that Christ
was eternal God, but also that He came down to dwell
in sinless, holy flesh,
merely accepting our nature and experiencing our trials
and temptations
vicariously. This is not what Jones and Waggoner
said. They taught that
ONE GIANT STEP TOO FAR 183
Christ took our human nature actually and literally
and in the selfsame way that we acquire ours. They teach that the ladder did
not fail by a single step of reaching us where we are.
Tenaciously hold to and remember that the doctrine
of Christ is the
teaching that God came down into human nature—not
merely that Christ is
God or man but is God and man. If it is taught that
Christ was not truly,
wholly, and eternally God, this denies the doctrine
of Christ. If there is the
slightest denial that Christ took the very same
sinful, fallen, degenerate
flesh and blood as the children, this also is the
doctrine of antichrist. The
message of God and of 1888 was that Christ, as all
the fullness of the
Godhead, came to dwell in all the fullness of fallen
humanity.
The devil fears no teaching which presents the
fullness of one or the
other, provided that the two are not linked
together. It is the nature of
antichrist to deny one or the other, but not both.
In Christ's day the issue
was over His divinity. They could see that He was
truly a man, with the
same flesh and blood as they had, but they could not
see that He was the
divine Son of God. The issue has swung to the other
end of the ladder
today. To the body of fundamental Christians and
even the Roman
Catholic Church, it is plain that Christ is truly
and eternally God. What they
cannot see is that pure and spotless divinity can
actually humble itself to
dwell in fallen humanity. Here is the Roman Catholic
sentiment to this
effect.
"Disbelief in the immaculate conception of the
blessed virgin Mary would imply belief in the following revolting
consequences; namely, that He who is holiness itself, and has an infinite
horror of sin, took human nature from a corrupt human source." Catholic
Belief, 217.
This statement says that the Saviour had the same
holy, sinless, and
immaculate humanity of His mother Mary, according to
Catholic belief. If
you present to a Roman Catholic well versed in the
theology of his church,
the idea that Christ did receive a corrupted human
nature, to his way of
thinking this denies the divinity of Christ and
makes Him a sinner. The
mystery of the incarnation is a mystery indeed,
standing unrevealed to his
mind.
We shall see that the daughters of Babylon share the
same view. In their minds, to give Christ a sinful human nature is to make
Him altogether like ourselves, to take away His divinity and eternal
pre-existence. It is to disparage and destroy His Person and work.
Not only is this the viewpoint and belief of Babylon
but it is the
identifying mark of that vast, antichristian system.
Wherever that view is
found we find that Babylon exists. Babylon, wherever
she is to be found,
cannot see and accept that Jesus, the eternal Son of
God, actually came
and took as His very own, the same weak, fallen,
sinful human nature as
the children of men. They reject such a concept with
horror, believing that it
degrades the Son of God.
184 DESTINY
OF A MOVEMENT
The true child of God does not see this as a
degradation but as the glorification of the Son of God.
"Some
may have thought,
while reading thus far,
that we were
depreciating the character of Jesus, by bringing Him
down to the level of
sinful man. On the contrary, we are simply exalting
the 'Divine power' of
our blessed Saviour, who Himself voluntarily descended
to the level of
sinful man, in order that He might exalt man to His
own spotless purity,
which He retained under the most adverse
circumstances. His humanity
only veiled His Divine nature, by which He was
inseparably connected with
the invisible God, and which was more than able
successfully to resist the
weaknesses of the flesh." Christ and His
Righteousness, 28.
This is Waggoner's understanding, the man sent of
God with a message
in 1888. It is not difficult to see that it is the
opposite of Babylon's thinking.
In the eyes of Babylon, Waggoner and Jones would
belittle and disparage
the Person and work of Christ. However, this would
not cause these men
of God any distress. They would be very anxious if
Babylon could approve
of what they taught. They would seriously wonder
whether their message
was the truth or not. In fact, they would know that
if Babylon could and did
approve of their message on the nature of Christ,
they had to be teaching
the doctrine of antichrist with Babylon.
Babylon is antichrist—the deadly enemy of Christ and
His church. There can be no fellowship or agreement between them, only
unrelenting warfare. The more the church of God is true to God's truth and
her sacred trusts, the more hostile and deadly will the warfare be.
If LeRoy Froom and the Adventist leadership backing
the production of
Movement of Destiny, truly believe in the message
brought by Waggoner
and Jones, as they earnestly claim, they will hold
Waggoner and Jones'
viewpoint on the nature of Christ in the
incarnation. They would not hold
what are the teachings of today's Babylonian
churches, and would be
regarded by those churches as a people who would
disparage and belittle
the Person and work of Christ.
We have
already seen that Movement of Destiny failed to present Waggoner's message as
he taught it. Froom's book makes it
appear that Waggoner did teach the doctrine of Babylon, for where Waggoner
taught that Christ came in sinful flesh, Froom presents him as teaching that
Christ did this merely in a vicarious way.
Therefore, when the deletions were going forward,
the church would not stop with deleting Uriah Smith's statements denying the
fullness of Christ's deity, but would further delete those which spoke of His
taking the sinful human nature of man. This is precisely what they did.
The most significant of these statements appeared in
the 1915 edition
of Bible Readings for the Home Circle, pages 173,
174, under the heading
of "A Sinless Life". Here is a facsimile
reproduction of the "offending" part of this chapter. Immediately
following are the same pages as they appear in the revised edition of 1958.
ONE GIANT STEP TOO FAR 185
These notes are worthy of careful study. Those who
understand the message of Waggoner and Jones and the true doctrine of Christ
will see that here in a few words, is an accurate and truly wonderful
statement on the incarnation of Christ. These sentiments are in exact harmony
with the message brought by the fourth angel in 1888.
Note how it distinctly states that "In His
humanity Christ partook of our
sinful, fallen nature." If this was not so, the
writer argues, the Scriptures
which teach that He was "made like unto His
brethren," was "in all points
tempted like as we are," arid overcame as we
have to overcome, are totally
denied.
It immediately takes issue with that papal teaching
which states that
Christ "inherited no tendencies to sin, and for
this reason did not sin,"
declaring that this removes Him from the very place
where He could effect
our salvation.
Of special interest is the distinction made between
the divine nature of
Christ and the human nature. "On His human
side—Christ inherited just
what every child of Adam inherits—a sinful
nature." So much for that side
of the story, but there is the other divine side of
Christ. This is distinguished
from the sinful human nature as being perfect and
sinless. "On the divine
side, from His very conception He was begotten and
born of the Spirit."
This plainly teaches that the eternal God dwelt in
the same flesh and blood
as the children. The note concludes with the
implications of this, which are
simply that Christ proved by demonstration that by
laying hold upon His
divine nature we may gain complete victory over sin
in our own sinful flesh.
This is a wonderful statement on the incarnation of
Christ and it is
evident that Professor Colcord to whom Froom
attributes this statement,
understood and believed the messengers sent by the
Lord in 1888. This
statement should be treasured and held to by every
Seventh-day Adventist in the world.
But this is not the teaching of antichrist. In the
light of the discussion earlier in this chapter, it should not be difficult
to realize with what hostility and ridicule the churches of Babylon would
regard these words. As you listen again to the words of the papacy, compare
these sentiments with those of Bible Readings.
"Disbelief in the immaculate conception of the
blessed virgin Mary would imply belief in the following revolting consequences;
namely, that He who was holiness itself, and has an infinite horror of sin,
took human nature from a corrupt human source." Catholic Belief, 217.
The essential point in this statement is that Christ
took a corrupt human
nature. In order to exempt Christ from this, He is
born from a mother who
has been born of an immaculate conception. This is
how Babylon, the
mother,
denies Christ's doctrine
and bears the identifying
mark of
antichrist. It is well known that the daughters of
Babylon, the Protestant
churches, do not arrive at the same conclusion that
Christ had sinless flesh
186 DESTINY
OF A MOVEMENT
by teaching that the mother of Jesus had an
immaculate conception. They give Christ the immaculate conception, which
gives Him exactly the same flesh and blood as the Roman Catholic Church gives
Him.
Some may conclude
that because the
Protestant churches do
not
believe in the immaculate conception of Mary, their
teachings on the nature
of Christ are different. This is not so. Their
teachings are identical so far as
the end result is concerned. The Roman Catholic
Church gives Christ an
immaculate
conception by giving
His mother one
first, whereas the
Protestant churches give the immaculate conception
to Christ directly. See
how plainly the Protestants claim this as shown in
the following statement
from Dr. E. Schuyler English, who was in 1955 the
editor of Our Hope
Magazine and chairman of the committee for revision
of the Scofield
Reference Bible. This identifies him as an
evangelical Protestant of some
standing.
" 'He [Christ] was perfect in His humanity, but
He was none the less God, and His conception in His incarnation was
overshadowed by the Holy Spirit so that He did not partake of the fallen
sinful nature of other men.' " Movement of Destiny, 469. Dr. English
could not have stated the teaching that Jesus Christ was born of an
immaculate conception more plainly. This is Roman Catholic theology and the
mark of antichrist.
That he
should express such sentiments is not surprising for the
Protestant churches are Baby/on — the daughters of the great mother. If Babylon,
they are antichrist, and if that, they certainly must and do deny that Christ
came in the flesh.
They could not be Babylon and teach otherwise, nor could they teach
this and not be Babylon.
These teachings are the direct opposite from those
taught by E. J.
Waggoner and A. T. Jones, and further repeated in
the Bible Readings,
1915 edition. But what else can be expected?
Waggoner, Jones, and the
Bible Readings set forth the doctrine of Christ,
whereas Babylon sets forth
the
doctrine of antichrist. How could
such opposite teachings
be in
harmony?
It cannot be argued, as some are attempting to do,
that Waggoner and
Jones brought the truth of righteousness and
justification by faith, but were
astray on their teachings of the incarnation of
Christ. It is impossible to
argue this successfully, for the message of
justification by faith and the
incarnation of Christ are inseparable. Our concept
of one will determine our
teaching on the other. If one's belief on the
incarnation is in error, one's
belief of justification and righteousness by faith
is also in error.
Waggoner and Jones were not in error so far as
justification by faith and the righteousness of Christ were concerned, for
this is the message God gave them to bring to the Adventist people. Therefore,
they were not wrong in their teachings on the nature of Christ.
Babylon could not see what they taught, as the
truth. They saw it as
deadly error. It kindled anger and hostility and
more than ever led them to
ONE GIANT STEP TOO FAR 187
think of Adventists as being a people who disparage
and belittle the Person and work of Christ.
The actual writings of Waggoner and Jones were not
given the wide
circulation and promotion by the church which they
ought to have had. As
time passed, the books disappeared from circulation
altogether, but Bible
Readings was widely circulated and did not
disappear. It was rightly
regarded as being a highly representative Adventist
publication. So it was
this book, not the writings of Waggoner and Jones, that
the Protestants
looked upon as confirmation of the
"unchristian" teachings of the Adventist
Church, as they read that "offending"
statement saying that Christ "partook
of our sinful, fallen nature."
That such a beautiful statement of living truth should
cause offence among the Protestants should not cause a true Adventist the
least distress. He should boldly unfurl this flag of truth to the world and
with conviction confess what he believes.
For the true people of God, faithful to His word, it
is possible that the
power-filled witness of Godly lives may reluctantly
wring from Babylon the
admission that we are at least Christians in our
behaviour, but they will
never confess that in our teachings we are
Christians. Nor should we expect
them to. If we find that the Babylonian churches
commend as Christian our
teachings on vital issues, we will know that they
have ceased to be Christian
and have become decidedly antichristian. There could
be nothing more
serious for the Church of God.
It was the preaching of the first, second, and third
angels' messages
which separated the people of God from the fallen
churches. "By the
mighty cleaver of truth, the messages of the first,
second, and third angels,
He has separated them from the churches and from the
world to bring them
into a sacred nearness to Himself." Testimonies
for the Church 5:455.
If this was the effect of the first three angels,
what must the effect be of
the mighty angel who fills the whole earth with his
glory? What must be the
effect of this angel who declares in clarion tones
the fall of Babylon? Will it
close the gulf between Adventism and Babylon? Never!
It can only widen it
further!
In 1888, that other angel came to do his work.
Wherever that angel's
message appeared in Adventist books as in the Bible
Readings, it would be
the worst kind of offence to the Protestant world,
the daughters of Babylon.
So that statement became "the oft-cited note in
the old edition of Bible
Readings," (Movement of Destiny, 469) which was used repeatedly by
those who wished to show that Adventists were not
Christians according to their evaluation of the case.
This attitude toward the statement can be expected
from Babylon but
hardly
from Seventh-day Adventists
and especially the
responsible
leadership among Adventists. It would not be
expected unless seen how
Froom in Movement
of Destiny has sought
to make it
appear that
188 DESTINY
OF A MOVEMENT
A TEACH ."R OF RIGHTEOUSNESS " Ile was in
all points tempted like as we
are ,
} et without sin." IIeb. 4 : 1
A SINLESS LIFE
1. WHnT testimony is borne concernin; Christ's life
on
earth ?
" Who did no sin, neither was guile found in
His mouth." 1 Fete& 2 : 22.
2. What is true of all other members of the human
family ?
"
For all have sinned, and come short of the glory of God."
Prom. 3 : 23.
3. With what question did Christ challenge His
enemies? " Which of you convinceth Me of sin? " John 8. 46.
4. To what extent was Christ tempted ?
"[He] -pas in all points tempted like as we
are, yet without sin." Heb.4:15.
5. In His humanity, of what nature did Christ
partake?
" 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." Heb. 2: 14.
6. How fully did Christ share our common humanity?
" Wherefore in all things it behooved Him to be
made like
unto His brethren, that He might be a merciful and
faithful
[173]
ONE GIANT STEP TOO FAR 189
174 BIBLE
READINGS
high priest in things pertaining to God, to make
reconciliation for the sins of the people." Verse 17.
NOTE.-In His humanity Christ partook of our sinful,
fallen nature.
If not, then He was not "made like unto His
brethren," was not "in all
points tempted like as we are," did not
overcome as we have to overcome,
and is not, therefore, the complete and perfect
Saviour man needs and
must have to be saved. The idea that Christ was born
of Rn immaculate
or sinless mother, inherited no tendencies to sin,
and for this reason did
not sin, removes Him from the realm of a fallen
world, and from the very
place where help is needed. On His human side,
Christ inherited just
what every child of Adam inherits,-a sinful nature.
On the divine side,
from His very conception He was begotten and born of
the Spirit. And
all this was done to place mankind on
vantage-ground, and to demonstrate
that in the same way every one who is " born of
the Spirit" may gain like
victories over sin in his own sinful flesh. Thus
each one is to overcome
as Christ overcame. Rev. 3 : 21. Without this birt'i
there can be no
victory over temptation, and no salvation from sin.
John 3: 3-7.
7. Where did God, in Christ, condemn sin, and gain
the victory for us over temptation and sin ?
"' For what the law could not do, in that it
was weak througn
the flesh, God sending His own Son in the likeness
of sinful
f l esh, and for sin, condemned sin in the
flesh." Rom. 8: 3.
NOTE.-God, in Christ, condemned sin, not by
pronouncing against it merely as a judge sitting on the judgment-seat, but by
coming and living in the flesh, in sinful flesh, and yet without sinning. In
Christ, He demonstrated that it is possible, by His grace and power, to
resist temptation, overcome sin, and live a sinless life in sinful flesh.
8. By whose power did Christ live the perfect life ?
" I can of Mine own self do nothing." John
5: 30. " The
words that I speak unto you I speak not of Myself :
but the
Father that dwelleth in Me, He doth the works."
John 14: 10.
NoTE.-In His humanity Christ was as dependent upon
divine power
to do the works of God as is any man to do the same
thing. He employed
no means to live a holy life that are not available
to every human being,
Through Him, every one may have God dwelling in him
and working in
him " to will and to do of His good
pleasure." 1 John 4: 15; Phil. 2: 13.
9. What unselfish purpose did Jesus ever have before
Him ?
" For I came down from heaven, not to do Mine
own will, 6vf the will of Him that sent Me." John 6: 38.
HAVE I need of aught, 0 Saviour!
Aught on earth but Thee?
Have I any in the heavens,
Any one but Thee?
Though I have of friends so many,
Love, and gold, and health,
If I have not Thee, my Saviour,
Hold I any wealth?-Coma F. DAVIS.
Bible Readings for the Home Circle, 1915 Edition.
190 DESTINY
OF A MOVEMENT
Bible Readings for the Home Circle, 1958 Edition.
a Sinless e>Cife
PERSONAL TESTIMONY
WHAT testimony is borne concerning Christ's life on
earth?
"Who did no sin, neither was guile found in his
mouth."
1 Peter
2:22.
What is true of all other members of the human
family?
"For all have sinned, and come short of the
glory of God." Romans 3:23.
With what question did Christ challenge His enemies?
"Which of you convinceth me of sin?" John
8:46.
CHRIST'S HUMANITY AND TEMPTATION
To what extent was Christ tempted?
"(He] was in all points tempted like as we are,
yet without sin." Hebrews 4:15.
In His humanity, of what nature did Christ partake?
"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." Hebrews 2:14.
How fully did Christ share our common humanity?
"Wherefore in all things it behoved him to he
made like unto his brethren, that he might be a merciful and faithful high
priest in things pertaining to God, to make reconciliation for the sins of
the people." Verse 17.
NOTE.-Jesus Christ is both Son of God and Son of
man. As a
member of the human family "it behoved him to
be made like unto
his brethren"-"in the likeness of sinful
flesh." Just how far that
"likeness" goes is a mystery of the
incarnation which men have never
been able to solve. The Bible clearly teaches that
Christ was tempted
just as other men are tempted-"in all points .
. like as we are."
Such temptation must necessarily include the
possibility of sinning;
143
ONE GIANT STEP TOO FAR 191
144 BIBLE
READINGS
but Christ was without sin. There is no Bible
support for the teach-
ing that the mother of Christ, by an immaculate
conception, was cut
off from the sinful inheritance of the race, and
therefore her divine
Son was incapable of sinning. Concerning this false
doctrine Dean
F. W. Farrar has well said:
"Some, in a zeal at once intemperate and
ignorant, have claimed
for Him not only an actual sinlessness but a nature
to which sin was
divinely and miraculously impossible. What then? If
His great con-
flict were a mere deceptive phantasmagoria, how can
the narrative of
it profit us? If we have to fight the battle clad in
that armour of human
free-will, . what comfort is it to us if our great
Captain fought
not only victoriously, but without real danger; not
only uninjured,
but without even the possibility of a wound? . Let
us beware of
contradicting the express teaching of the
Scriptures, .. . by a suppo-
sition that He was not liable to real
temptation."-The Life of Christ (1883 ed.), vol. 1, p. 57.
GOD'S DEMONSTRATION OF VICTORY
Where did God, in Christ, condemn sin, and gain the
victory for us over temptation and sin?
"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
f l esh, and for sin, condemned sin in the
flesh." Romans 8:3.
NOTE.-GOd, in Christ, condemned sin, not by
pronouncing
against it merely as a judge sitting on the judgment
seat, but by com-
ing and living in the flesh, and yet without
sinning. In Christ, He
demonstrated that it is possible, by His grace and power,
to resist
temptation, overcome sin, and live a sinless life in
the flesh.
By whose power did Christ live the perfect life?
"The words that I speak unto you I speak not of
myself: but
the Father that dwelleth in inc, he doeth the
works." John 14:10.
NOTE.-In His humanity Christ was as dependent upon
divine
power to do the works of God as is any man to do the
same thing. He employed no means to live a holy life that are not available
to every human being. Through Him, every one may have God dwelling in him and
working in him "to will and to do of his good pleasure." (I John
4:15; Philippians 2:13.)
What unselfish purpose did Jesus ever have before
Him?
"For I came down from heaven, not to do mine
own will, but the will of him that sent me." John 6:38.
192 DESTINY
OF A MOVEMENT
Waggoner actually taught that Christ came in
sinless, holy flesh upon which
He took our nature
only vicariously. After seeing this distortion of
Waggoner and Jones' teaching, it is not surprising
to find that the attitude of
the present Adventist leadership toward the truth
set forth in Bible Readings
is the same as that of Babylon, terrible as the
implications may be.
As the pages of Movement of Destiny are turned, it
is found that the attitude of the modern Adventist leadership towards the
incarnation as actually taught by Waggoner and Jones—not as Froom represents
them as teaching—and the truth as set forth in Bible Readings, is precisely
the same as that of the Babylonian churches.
On page 427, this statement from Bible Readings is
described as being an "erroneous note," an "erroneous
position," and a "definite error." Here is the full text of
the paragraph containing these words under the subheading "Elimination
of Erroneous Note in Bible Readings."
"Erroneous Position Injected by
Colcord.—Cognizance must also be
taken of the correction, in 1949, of a definite
error appearing in a note on
the nature of Christ during the Incarnation. For years
it had appeared,
unchallenged, in the standard Bible Readings for the
Home Circle. It was in
the section on 'A Sinless Life.' Apparently it was
first written in by W. A.
Colcord, in 1914, It likewise involved one of those
questions upon which
there had been variance of view through the years.
Colcord had declared
that during His incarnate earthly life Christ
'partook of our sinful, fallen
nature' (page 174)." Movement of Destiny, 427,
428.
Again on page 428 this wonderful note from Bible
Readings is referred
to as an "erroneous note," an
"unfortunate note," an "inaccurate note,"
and "another error," so that it was
necessary to delete it from Adventist
publications.
The story of this deletion is told by Froom on page
428 as follows:
"Erroneous Note Deleted.—In 1949, Professor D. E.
Rebok, then
president of our Seventh-day Adventist Theological
Seminary, when it was
still in Washington D.C., was requested by the
Review and Herald to revise
Bible Readings for the Home Circle. Coming upon this
unfortunate note on
page 174, in the study on the 'Sinless Life,' he
recognized that this was not
true. But in eliminating the note he found that some
still held with Colcord
in his position.
"However, a growing number of explicit
statements by Ellen White had
appeared confirming the true position that there was
no 'bent' to sin, or
'taint' of sin, or 'evil propensity' in Christ. He
was like Adam before his fall,
who was similarly
without any inherent
sinful 'propensities.' (See
compilation
of E.G.W. Statements,
Questions on Doctrine, 650-660.)
"So the inaccurate note was deleted, and has remained out in all
subsequent printings. Thus another error was removed through these
revisions of the 1940's, as concerned some of our
standard and otherwise
helpful books."
ONE GIANT STEP TOO FAR 193
It is interesting to note how Froom claims that
because of the Spirit of
Prophecy witness on the incarnation of Christ, they
were able to make the
change even though there were still those who held
the old view. In like
manner, the Protestant churches claim they have the
Bible's backing for
their view on eternally burning hell, on Sunday
observance, and on the
doctrine of the nature of Christ. All the statements appearing in the
compilation referred to above, are sound, solid
truth, but they are read by
the
modern Adventist through
the coloured glass
of that word
"vicariously". What is stated in the words
of inspiration as being actual fact,
is seen by them as only make-believe. Professor
Rebok did not have the
backing of the Spirit of Prophecy to delete that
note from Bible Readings.
On page 465 there are further references to this
note where it is
described as "the lingering
'sinful-nature-of-Christ' misconception," and
"the regrettable note," fit only to be
expunged from Adventist literature.
"And the lingering 'sinful-nature-of-Christ'
misconception was remedied by
expunging the regrettable note in the revised Bible
Readings of 1949."
On 469, it is referred to in similar terms where it
reads, "And further, that the old Colcord minority-view note in Bible
Readings—contending for an inherent
sinful, fallen nature for Christ—had years before been
expunged because of its error . . ."
Thus the failure to do no more than give assent to
the message of 1888
when it came to the church, has matured to the point
where the Adventist
Church shares with Babylon the same attitude in
regard to the incarnation
of Jesus Christ. Today, the Adventist Church has the
very attitudes and
sentiments that the Babylonian world holds and
expresses. Most serious of
all is that the area in which such unanimity now
exists is the infallible,
divinely-given test of who antichrist is. It is
unbelievable, and thousands
upon thousands of Adventists will not believe it has
happened. But facts are
facts. The words of Movement of Destiny leave no
doubt of the stand of the
Adventist Church today on the doctrine of the incarnation.
Anyone not
prepared to face this fact; anyone who allows
preconceived ideas and
opinions to be his guide and stay; anyone who
believes the leadership can
do no wrong;
anyone who believes that the church will go through
regardless; in short, anyone who is not prepared to
face up to things as they
really are, will lose his eternal life unless
quickly delivered from such
thinking.
Today, the
leadership and ministry of the Seventh-day Adventist
Church claim that the message of righteousness by
faith was accepted by
the church when delivered by the mighty angel of
Revelation 18, in 1888.
This message was based upon the great truth that
Christ, the eternal God,
came and dwelt in the same flesh and blood as the
men and women He
came to save. But where does this claim stand when
the truth as taught by
the messengers of that day, is declared by the modern church to be
erroneous,
evident error,
unfortunate, regrettable, and fit only to be
194 DESTINY
OF A MOVEMENT
expunged from Adventist publications? They did not
stop with saying it should be expunged. They did expunge it. Today it is not
to be found in those publications.
They have repeated
what the Roman Catholic Church did
many
centuries ahead of the Adventist Church. The
apostles as the messengers of
God, brought the great truth of Christ's incarnation
to the church of their
day. But when
those pioneers had
vanished, the developing papacy
deleted those truths from the gospel. The monstrous
mystery of iniquity
grew into full maturity. Step by step, the church of
that time formed her
fearful destiny.
Today, history is being repeated. The pioneers are
gone; Waggoner
and Jones have passed to their rest; the prophet
sleeps her peaceful sleep;
those who voiced the revival of the 1888 message in
the fifties and know
just what the message really is, have been expelled
from the church where
their voices can no longer be heard; and the leaders
have expunged from
their books the great truths of the incarnation of
Christ just as the papacy
did centuries ago.
The ultimate outcome must be the same. The mystery
of iniquity is developing inexorably and irretrievably in the Adventist
Church. Her destiny is being
formed—fearful and terrible though it be.
21
Adventism Identified With Antichrist
By 1949 then, the changes had been made in the
representative
Adventist publications which brought the doctrine of
the nature of Christ
fully into line with the belief and teachings of the
Protestant, and also the
Roman Catholic, churches. Between the Adventist
Church and the others,
no practical distinctions remained. The heart had
been taken out of the
three angels' messages.
The third angel's message is a separating message.
"By the mighty cleaver of truth, the messages of the first, second, and
third angels, He has separated them from the churches and from the world to
bring them into a sacred nearness to Himself." Testimonies 5:455.
Those messages are first and foremost, the
everlasting gospel. The very
heart of the gospel is the doctrine of Christ, the
teaching that the sinless,
eternal God came and dwelt in the sinful, fallen
flesh of man. While that
teaching had not been explicitly developed in the
early days of the advent message, it was there implicitly. The power of that
message was present, and it was this which caused that deep and bitter enmity
of the fallen Protestant churches against the Adventists.
We can now ask this question: When the doctrine
which is the heart and life of that gospel which caused the violent
separation from, and hatred of, Adventists is removed, what can we expect to
see?
This is a very simple question which requires only a
simple answer. If the cause of the enmity is removed, then the enmity will
also be removed. Once the Protestant churches are convinced that the change
has been made, we would expect them to rewrite their evaluations of the
Adventist Church; to regard the Adventists as being worthy of fellowship; to
see a new era of co-operation; to see friendly relations being developed; and
to see mutual sharing of activity in common causes.
On the other hand, if the Adventist Church has
indeed, as Froom
claims, corrected the errors of the past, so that
she now holds and teaches
only the pure doctrine of righteousness by faith,
then what would we expect
to see develop? There could be only one outcome. The
enmity would
intensify, the gulf would widen, they would regard
Adventists as being
196 DESTINY
OF A MOVEMENT
unworthy of fellowship, and there would be no mutual
sharing of activity between them.
This is the only way it could be. The perfect life of Christ is the
convincing proof of this. He lived a perfect life.
There were no errors in His
teaching whatsoever. Yet He was hated with an
implacable hatred by those
who, in His day, were teachers of error and
darkness. Nothing can change
or weaken the fact that "... all that will live
godly in Christ Jesus shall suffer
persecution." 2 Timothy 3:12.
This leads to a further question. If we make
fundamental changes to
our doctrines and then find that those whom the Word
of God plainly
declares to be Babylon, thereafter can endorse our
teaching, and accept us
into the body of Christ as they define that body to
be, then what should this
say to us?
There can be only one true answer. Such a
development should be an
alarm signal of the greatest danger. It should tell us
that there has been the
most grievous departure from the great principles to
which God called us. It
should drive us to our knees to beg the Lord to
guide us back to safe paths
once again. Then, when those safe paths have been
rediscovered, there
must be the most open confession to the world that
it was a grave mistake
to change the doctrines, but that the error has been
corrected.
They will, of course, deride and hate us for it. But
that is the path the true child of God and therefore the church of God, must
follow. Look and see when, at any time in the past, the church held the truth
in its purity and power and was, at the same time, loved and respected by
Babylon. No such time will ever be found. Rather, it will be seen that the
world hated the church whenever it preached the truth as it is in Jesus.
It is, of course, very comfortable and pleasant to
have the approval of
the powerful churches of the world. It is much nicer
to be within the warmth
of the inner circle, than to be out in the cold. It
is easier to work when the
other churches approve rather than oppose. There is
nothing that fleshly,
human
nature could desire
more. But there could
be nothing more
dangerous either.
Having
raised these questions
and considered some of
their
implications, we return to the history of the
Adventist Church. We have
seen from the book by Elder Froom, that by 1949, the
changes in Adventist
literature had been made. The teaching on the nature
of Christ in His
incarnation
had been brought fully into
line with the teaching of the
Protestant churches.
What would we now expect to see happen in the
thinking of those
churches? We would expect them to rewrite their
evaluations of Adventists
after having made a careful study to see if the
changes had really been
made.
This is precisely what happened.
The historical record of it is set forth in Movement
of Destiny 465-468, in the chapter entitled "Changing the Impaired Image
of Adventism." In the opening paragraphs, Froom
refers again to the
changes made in the teachings and literature of the
church.
ADVENTISM IDENTIFIED WITH ANTICHRIST 197
Then he says, "It is significant that once
these were cared for—and
even beginning back in the late 1930's—searching
questions began to be
asked with remarkable frequency, and vital contacts
through inquiry made
by scholars as to the fundamental faith of
Seventh-day Adventists in
relation
to the Eternal
Verities. It seemed
to be spontaneous
and
simultaneous, and became a pronounced phenomenon. It
was clearly the
beginning of a new outreach for understanding by
non-Adventist scholars.
"2. SUCCESSION OF INVITATIONS ROLLS IN.—A
succession of inquiries, with invitations to speak, began to come from
various quarters in the religious world. Along with others, I had personal
opportunity to respond to requests from
many study groups to tell 'why
I am
a Seventh-day Adventist'—with
essentially the same
topic always assigned.
These invitations came from
non-Adventist churches,
colleges, universities,
seminaries—and even secular organizations.
"The church groups included Episcopalian,
Presbyterian, Methodist,
Baptist,
Reformed,
Congregationalist, United Brethren,
and even
Pentecostal and Unitarian faiths—as well as an
organization of converted
Roman Catholic priests. So I write from personal
knowledge, for I spoke to
each of these groups.
"Universities such as Marburg (Germany),
Rutgers (N.J.), and Pittsburg
(Pa.) extended unusual
invitations, with gratifying
results from the
presentation opportunities, with question periods.
And following these
came various dialogues with Roman Catholic student
priests—both groups
and individuals—which were highly fruitful and
refreshingly frank. In one
instance the contact was with thirty-eight student
priests-in-training from the
Catholic University of America, in Washington, D.C.—an
hour for
presentation, and an hour for questions. Out of
this, smaller follow-up
groups of five to eight. Later, I was privileged to
address a class of graduate
students at the same 'Catholic U.,' on the same
theme." Movement of
Destiny, 465, 466.
Following these observations are paragraphs under
these headings,
Unforgettable Contacts With Noted Scholars,
Opportunities Came Because
Prepared,
Wave of Sincere Inquiries Continues,
Corrections in Encyclo-
pedias and Reference Works, Contacts Come When We Are Ready.
Elder Froom is arguing through all this that these
results are the effects which followed the cause. The cause was the changing
of the Adventist doctrines. The effect was an entirely new attitude on the
part of the Babylonian churches.
Without doubt he is correct in this evaluation. They
are the effects
which followed those causes. It was making the
changes in the teaching of
the Adventist Church which removed the enmity of the
churches against
the Adventists.
Such effects as these should have instantly alerted
the Adventist leadership and, in turn, the laity, to the fearful peril into
which the Adventist Church had moved. " . . . know ye not that the
friendship of the world is enmity with God? whosoever therefore will be a
friend of the world is the enemy of God." James 4:4.
198 DESTINY
OF A MOVEMENT
"Love not the world, neither the things that
are in the world. If any man love the world, the love of the Father is not in
him." 1 John 2:15.
"Be ye
not unequally yoked together with unbelievers: for what
fellowship hath righteousness with unrighteousness?
and what communion hath light with darkness?
"And what concord hath Christ with Belial? or
what part hath he that
believeth with an infidel?
"And what agreement hath the temple of God with
idols? for ye are the temple of the living God; as God hath said, I will
dwell in them, and walk in them; and I will be their God, and they shall be
My people.
"Wherefore come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing; and I will receive
you,
"And
will be a Father unto you, and ye shall be My sons and daughters,
saith the Lord Almighty." 2 Corinthians
6:14-18.
There is a tendency to think of the world as being
those who make no
profession of religion whatsoever. Those who think
this way do not think of
the fallen churches as being the world. This is a
dangerous mistake. The
world is composed of the atheist who openly denies
any responsibility to
God, and the religious who profess to love and serve
God, but whose lives
are wholly bent on the pursuit of the things of this
world.
Friendship with either of these sections of the
world is enmity against
God. There can be no harmony between the
pleasure-loving world, as
such, and the
true child of God. Neither can there
be any harmony
between the religious world and the true child of
God. So impossible is it for
the true child of God and the true church of God to
have friendship with
either, that the development of any friendship is
evidence that the person
or the church so involved, has ceased to be a true
child of God. This may
seem a very strong statement but it is only what the
Scriptures say. To have
formed a friendship with the world is to have become
an enemy of God.
How can a church or a person who is an enemy of God,
be, at the same
time, a true child of God? This can never be.
Therefore, when such friendly overtures were
forthcoming from the
churches of the world, a great alarm should have
sounded through the
ranks of Adventist leadership first of all, and
through the ranks of Adventists
immediately thereafter. It should have been
recognized that this response
from the fallen churches was the clearest indication
that erroneous steps
had been taken. It should have been seen that the
cause had produced the
wrong kind of results.
But instead, the whole reaction from the outside
churches to these changes was hailed as the most wonderful breakthrough. It
was and is looked upon as the strongest evidence that the right steps had
been taken. Things could not have been more up-side down. No greater
blindness could have rested on the minds of those responsible, nor on the
minds of those who so willingly followed them.
Yet, once these results began to be obtained, the
church entered upon
a course from which there seems to be no turning
back. LeRoy Froom
ADVENTISM IDENTIFIED WITH ANTICHRIST 199
recalls next the "Precedent-breaking contacts
with Dr. E. Schuyler English,
the editor of Our Hope magazine." Of this he
writes as follows:
"1.
SIGNIFICANT EXCHANGES WITH EDITOR OF OUR HOPE.—In order to
understand the latter portion of this and the next
chapter, dealing with the
conferences with Evangelicals Martin and
Barnhouse—and the resultant
book, Seventh-day Adventists Answer Questions on
Doctrine (1957)—it is
necessary to go back to 1955, and certain
preliminary exchanges with Dr.
English, of Our Hope. In an editorial note in his
January, 1955, issue,
English stated,
erroneously, that Seventh-day
Adventists 'deny Christ's Deity' (p. 409). And he added that we are a group
that 'disparages the Person and work of Christ' (p. 410).
"As to the latter expression, Dr. English based
this misconception upon
his understanding that we hold that Christ, during
His incarnation, 'partook
of our sinful, fallen nature.' In this expression he
was clearly alluding to the
then oft-cited note in the old edition of Bible
Readings. (E. Schuyler English
letter to L.E.F., Mar. 11, 1955, p. 1.)"
Movement of Destiny, 469.
It is clear that Dr. English was familiar with the
statement in Bible
Readings as reproduced on page 189 of this book.
This is a very wonderful
and accurate statement on the nature of Christ, but
not in the eyes of Dr.
English. Nor should we expect it to be. His is a
very different theology from
that of the third angel's message. His is a Sunday-keeping, natural
immortality of the soul, and one apartment ministry
in the sanctuary, creed.
The very mark of that theology is the denial of the
truth written in the Bible
Readings
statement.
Therefore, we must expect that he would find himself
in disagreement with that statement. More than this, it should be to us, an
evidence that our position is correct when it is opposed by Babylon.
In order to really appreciate the situation, it must
be recognized that Dr.
English was evaluating Adventism on the basis of
what it was back in 1915.
He was, at this time, unaware of the changes which
had been made in
Adventist theological writings as a reflection of
their changed beliefs. The
doctrine of the nature of Christ as held by the
Adventists in 1915, separated
them from the world and the churches of the world.
This was rightly so.
LeRoy Froom recognized that Dr. English had not been
acquainted with the changes
made and so
he wrote at
once to correct
this misconception. Here is his account of this correspondence.
"2.
HONORABLE AND CHRISTIAN RECTIFICATION.—We immediately
wrote to Dr. English expressing concern over his
mistaken understanding of
our teachings on these and other points. Ample
authoritative documentary
evidence was furnished to show that, instead of
depreciating the Deity of
Christ—as many Modernists in varipus denominations
constantly do—we,
as a Church, ring as true as steel to the Biblical
truth of the full and complete
Deity of Jesus Christ. And further, that the old
Colcord minority-view note
in Bible Readings — contending for an inherent
sinful, fallen nature for
Christ—had years before been expunged because of its
error, and again
furnishing incontrovertible evidence to sustain
these statements. This led to
a highly gratifying and profitable exchange of
letters.
200 DESTINY
OF A MOVEMENT
"At the close of the interchange, extending
over several months, Dr.
English in a most manly and truly Christian spirit
stated that he was
convinced that he had 'certainly been mistaken in
the charges,' and said
that he would assuredly 'acknowledge those mistakes
through the columns
of Our Hope.' " ibid.
Consider very carefully the nature of the argument
used by LeRoy
Froom. He did not deny that, in 1915, the position
was set forth in Bible
Readings which gave Christ a sinful, fallen, human
nature like our own.
Instead, he appealed to Dr. English not to judge
Adventists by what was
taught back in 1915, but by what they believed in
1955. There had been a
change. Proof of this was given among other things
in the expunging
"because of its error," of "the old
Colcord minority-view note in Bible
Readings —contending for an inherent sinful, fallen
nature for Christ."
Froom contended that if Dr. English would take
Adventism as it was in 1955, he would find that he could and would be able to
identify Adventism with his own church on the subject of the nature of Christ
and the gospel truths. He would find harmony and unity between the two.
This Dr. English did in the most thorough manner. In
his position as
editor of Our Hope with a very large circulation
throughout evangelical
Protestantism, he could not afford to do otherwise.
So, for a full year, he
studied the question very carefully. He examined all
the evidences given
him. Then, at the end of that period, he came right
out in the same
magazine, Our Hope, and gave a fresh evaluation of
Adventism. It was an
evaluation opposite from that which he had presented
the year before. In
this, he confirmed Froom's contention that he would
find that modern
Adventism and Babylon did believe the same thing on
the question of the
nature of Christ.
Here is Froom's narration of the event.
"Dr.
English honorably and graciously
fulfilled his promise in the
February, 1956, issue of Our Hope. The editorial
statement was candidly
titled, 'To Rectify a Wrong.' In this he referred to
making a 'grievous
mistake'
in the January, 1955, note,
in affirming that Seventh-day
Adventists
'deny Christ's Deity
and disparage His
Person and work'
(p. 457). In this editorial he told of 'several
months' correspondence' with
this writer, and set forth the considered conclusion
he had reached:
" 'Seventh-day Adventists believe implicitly in
the Deity of our Lord Jesus Christ' (ibid.). In support he cited the various
documentary items that had been furnished him." ibid., 470.
In Our Hope, January 1955, Dr. English had made his
statement of
belief in the incarnation of Christ. This is quoted
on page 469 of Movement
of Destiny.
"He [Christ] was perfect in His humanity, but
He was none the less
God, and His conception in His incarnation was
overshadowed by the Holy
Spirit so that He did not partake of the fallen
sinful nature of other men."
When Dr. Froom read those words, he wrote to Dr.
English confirming that his belief was the same. Here are Dr. Froom's words.
"That, we in turn assured him, is precisely what we likewise
believe." ibid., 470.
ADVENTISM IDENTIFIED WITH ANTICHRIST 201
Thus, in the clearest possible way, Dr. Froom
identifies Adventism with
Babylon on that most important of all Bible
questions, the nature of Christ
in the incarnation. It is the most important for it
is so integral a part of the
gospel that it is provided as the infallible test of
Christ and antichrist.
Therefore, Froom is saying in fact, that Adventism
is to be identified with
the body of antichrist.
No other conclusion than this can be truthfully
drawn. The facts which
support this conclusion cannot be changed. They are
as follows.
The
message of the second angel has told us that the churches which
reject the special truths for this time are Babylon,
and therefore antichrist.
It is
the mark of antichrist to deny that Christ took the same fallen, sinful
flesh and blood as we have.
Therefore, the fallen churches teach that Christ
came in sinless flesh and blood.
Therefore, to assure such churches that Adventists
today likewise teach that Christ came in sinless flesh and blood, is to
declare that Adventists have also become part of the body of antichrist.
It must be emphasized here that we are studying what
Dr. Froom has to
say and the implications of that. We are not
studying the position of the
author of this book. The point is not a matter of
whether I am or am not
saying that the Seventh-day Adventist Church
organization is antichrist.
This is a study of Dr. Froom's statements and a
declaration that the
implication of his assertions is that he has
declared that the Seventh-day
Adventist Church today is part of the body of
antichrist.
This is a very significant declaration to make. What
is even more
significant is that the whole of modern Adventism
has no quarrel with him
for saying it. The then General Conference
President, Elder Pierson,
endorsed the statement to the point where he
declared that the book "is a
must for every worker, every theological student,
and every church
officer—in fact, for every church member who loves
this message and longs
to see it triumph in the near, very near,
future." ibid., 13. He evidently saw
nothing dangerous at all in its arguments, or he
would have warned the
Adventist world of the peril in which they were
being placed.
Publishing house managers and their scrutinizing
committees, division,
union,
and conference leaders
saw no problems
with it. Teachers,
ministers, colporteurs, and church members have
raised no outcry against
it.
Ten years have now passed since Movement of Destiny
appeared.
Thousands of copies have been scattered throughout
the world. These
have been read and studied by Adventists at every
level. Ample time has
elapsed for them to come through with vigorous
denials of, and protests
against, the position which this book assigns to
Adventism today. But none
has appeared. The very silence of the multitude of
the Adventist world
proves their endorsement of it.
From all this, the following conclusions must be
taken as the only truthful and correct possibilities.
202 DESTINY
OF A MOVEMENT
In 1915 In 1949
Adventists taught Adventists
expunged
through Bible Readings this teaching
the Full Deity replacing
it with
and The Full
Deity
The Full Humanity but
not
of Christ The
Full Humanity
in harmony of
Christ.
with the Bible, Instead
they taught
the Spirit of Prophecy, the sinless flesh of Christ
and the message in
harmony with
God gave through the
Protestant
Waggoner and Jones. and
Catholic churches.
In 1955
The Adventist Church
through Dr. Froom as their spokesman,
appealed to Dr. English not to judge Adventism in
1955, by
what she had written and taught back in 1915, but by
what
was now being taught as the Church's established
belief.
There had been a change.
Dr. English was assured that, if he would do that,
he
would find that evangelical Protestantism and modern
Adventism stand together and not in opposition to
each
other on the question of Christ's nature in His
Incarnation.
Dr. English did this and found for himself that it
was true.
In 1955
ADVENTISM AND ANTICHRIST TOOK THEIR
STAND
TOGETHER.
000000**000
ADVENTISM IDENTIFIED WITH ANTICHRIST 203
LeRoy E. Froom has gone on record in immortal print
to identify modern Adventism as a part of the great body of antichrist and
therefore at enmity against God.
Elder Pierson, the then General Conference
President, by his strong endorsement and recommendation of the book has
thereby underlined the assertions of Dr. Froom. He, also, has located
Adventism today as being part of the body of antichrist.
The Review and Herald committee of scrutineers,
together with the
publishing manager, have added their sanction by passing
it for publication.
They too, join the chorus declaring the Adventist
Church to be antichrist.
Beyond this nucleus of influence and authority,
there are the thousands
upon tens of thousands of "loyal"
Seventh-day Adventist presidents,
teachers, pastors, Bible and other workers, and the
laity who all, by their
silence and their consent, if not by their active
teaching, collectively add
strength to the certainty that the church has indeed
become a part of the
body of antichrist.
Of course, they have not said it in so many words.
Babylon herself denies that she is antichrist. No professed religionist is
going to openly admit that he is antichrist. Such never have, and never will
until the day when the conviction finally fixes upon them and they have no
recourse but to do that. It will be in that terrible day when the deceptive
power of Babylon is forever broken. It is the very nature and character of
antichrist to profess to be of Christ wholly and solely.
Therefore, it is too much to look for outright
statements on the part of
antichrist that she is such. Instead, it is
necessary to study the implications of
her claims and professions. This is what must be
understood. In the case of
the Adventist Church under study here, it is not at
all difficult to see the
implications of her own statements as they are made
today.
The Adventists have changed their doctrine to agree
exactly with that of
Babylon and have then rightly declared that they and
Babylon are in perfect
agreement on these doctrines. This is the point to
which Adventism has
come today. Upon them rests the mark of antichrist
which is the denial that
Jesus Christ came in the same flesh and blood as the
children.
Having changed their doctrine into perfect agreement
with Babylon on this point, they have been most anxious that the body of
antichrist be aware of this and accord them the position among those fallen
churches which the Adventists rightly recognize as now being their place.
In this they have not been unsuccessful. There is
still a great deal of prejudice which has to be overcome, but it will be in
time. A new day has dawned for the Adventist Church. It is a day of accord
and fellowship with that of the fallen churches of antichrist.
What is the destiny of such a movement as Adventism
has become
today?
22
Teachers Of
The Immaculate Conception
There are two statements made by Dr. English and
quoted here by Dr.
Froom which are quite significant. Accordingly, a
little further study on
them is necessary for a fuller understanding of the
developments under consideration here.
The first is his declaration on the nature of Christ
in His incarnation.
"He [Christ] was perfect in His humanity, but
He was none the less God,
and His conception in His incarnation was
overshadowed by the Holy Spirit
so that He did not partake of the fallen sinful
nature of other men."
The second is his re-evaluation of Seventh-day
Adventists. He wrote,
"Seventh-day Adventists believe implicitly in
the Deity of our Lord Jesus
Christ."
There is a very close connection between these two
statements. When
this connection is better understood, there will be
clearer understanding of
what the present position of the Adventist Church
really is. It needs to be
remembered that Dr. Froom assured Dr. English that
the Adventist Church
believed precisely what that statement said. It was
upon the basis of such
assurances that Dr. English was able to express the
personal conviction
after twelve months of study on the question that
"Seventh-day Adventists
believe implicitly in the Deity of our Lord Jesus
Christ."
Consider then, the first statement. This is a clear
expression of the
doctrine of the immaculate conception of Jesus
Christ. Naturally enough,
neither the writer of it nor Dr. Froom has titled it
as such. The expression
"The Immaculate Conception," is associated
with the Roman Catholic
Church. This doctrine has been preached against for
too long in the past
history of Adventism, for Adventists or even
Protestants to accept it under
that name. Satan knows this well, so he is happy to
introduce the same
doctrine without the stigma of that name. He is not
concerned about the
name. That is not the essential thing. It is the
doctrine itself which does the
damage.
TEACHERS OF THE IMMACULATE CONCEPTION 205
To help strengthen the disguise, there is a
variation to the teaching.
With the Roman Catholic Church, it is Mary, the
mother of Jesus, who was
given the immaculate conception by the overshadowing
of the Holy Spirit.
This was given to her in papal theology, so that she
automatically passed on
to Christ an equally immaculate conception. Thus the
Roman Catholic
Church teaches the immaculate conception of Mary so
that she might teach
the immaculate conception of Christ. Of the two, the former is not
important. It is the birth of Christ which is
important, for He is the Saviour
of the world.
Dr. English, as a spokesman for the evangelical
Protestant churches, arrives at the same end result, but without going
through Mary. In his theology, Christ
obtained immaculate conception directly through the overshadowing of the Holy
Spirit so that the flesh and blood body in which His divinity dwelt was not
like that of other men.
Thus, so far as the end result is concerned, there
is no difference
between the teaching of the Roman Catholic Church
and those Protestant
churches represented by Dr. English. Both Catholic and
Protestant believe
in the immaculate
conception of Jesus
Christ. They all
deny that
"Forasmuch then as the children are partakers
of flesh and blood, He also
Himself likewise took part of the same [flesh and
blood as the children];"
"For verily He took not on Him the nature of
angels; but He took on Him the seed of Abraham.
"Wherefore in all things it behoved Him to be
made like unto His
brethren, that He might be a merciful and faithful
high priest in things
pertaining to God, to make reconciliation for the
sins of the people."
Hebrews 2:14, 16, 17.
The immaculate conception is not concerned with the
divinity or the
deity of Christ but with His humanity. It is
concerned with the kind of flesh
and blood body which He had. It is for this reason
that the conception of
Mary who was to contribute the flesh and blood of
Christ, was made
immaculate
in the Roman
Catholic teaching. Likewise,
Dr. English
specifically states that he is talking about the
human nature of Christ in this
statement. He says, "Christ was perfect in His
humanity ..." Then he goes
on to say that it was this humanity which was
overshadowed by the Holy
Spirit so that Christ did not partake of the fallen
sinful nature of other men.
In this way, Dr. English unmistakably declares that
the birth of Christ
was an immaculate conception on the human side of
the incarnation. So,
his is the doctrine of the antichrist as truly as is
that of the Papal church
herself.
Where then, does this put the teachings of Dr. Froom
and the Adventist
Church of which he is reporting and which supports
him in his writing and
reporting? He declares that his belief and the
belief of the church are
precisely what Dr. English believes. If the teaching
of Dr. English is that
Christ had an immaculate conception, then Froom's
being precisely the
206 DESTINY
OF A MOVEMENT
same, must be the teaching of the immaculate
conception of Christ as well
and as fully.
Therefore, between the teaching of the Roman
Catholic Church on the
humanity of Christ in His incarnation and the
teaching of the Adventist
Church today as Froom has reported that teaching to
be, there is not a
shadow of difference. The only difference lies, not
in the teaching of the
nature of Christ, but the way in which it is taught
that the immaculate
conception came to Christ. The Roman Catholic Church
teaches that it
came through Mary. Dr. English and the Adventists
teach that it came to
Christ directly. The end result of such teaching is
identical.
Further confirmation of the position of the
Adventist Church today as
re-evaluated by Dr. English is given by the second
statement which he
made: "Seventh-day Adventists believe
implicitly in the Deity of our Lord
Jesus Christ."
To the Catholic and the Protestant mind, it is
impossible for the pure
and holy God to dwell in sinful flesh. The very
thought of it is anathema to
them. To their minds, Jesus Christ would have to
cease to be the eternal,
pure, holy sinless God, if He came to dwell in the
same sinful, fallen flesh as
men have. Therefore, when they investigate the
teachings of a church, a
group, or an individual, they will regard as
contradictory the position of any
who, on the one side, teach the full deity of Jesus
Christ and on the other,
teach that that deity was housed in fallen sinful
flesh. In other words, no
matter how clearly and emphatically a man might
teach that Christ was
truly the holy, eternal God, neither the Catholic
Church nor Dr. English
would say that he believed "implicitly in the
Deity of our Lord Jesus Christ,"
if he taught that Christ came in sinful flesh.
No one ever taught more emphatically that Christ was
the eternal, sinless God than did Waggoner and Jones. But we do not find Dr.
English or the Catholic Church
declaring that Waggoner and Jones believed implicitly in the deity of
Christ. Nor would they, for both these men also taught that that same
sinless, eternally pre-existent God dwelt in sinful, fallen, human flesh and
blood.
Likewise, if Dr. Froom and the Adventist Church whom
he represents and for whom he is reporting, taught that Christ, the eternal
God, came down and dwelt in sinful, fallen, human flesh and blood, Dr.
English would never have declared that "Seventh-day Adventists believe
implicitly in the Deity of our Lord Jesus Christ."
It was when he read their writings as contained in
the 1915 Bible
Readings wherein, as can be read on page 189 of this
book, it is taught that the sinless God dwelt in sinful flesh, that he
declared that Adventists disparaged the Person and work of Christ. To
"disparage" is to belittle, to discredit, to
lower in esteem,
and to depreciate.
He accused them therefore, of presenting Christ as
being less than God.
But, when they deleted the statement which set forth
the fullness of
Christ's deity and His humanity, and taught instead
that He came with an
TEACHERS OF THE IMMACULATE CONCEPTION 207
immaculate conception, then Dr. English had no
difficulty in regarding them as teachers of the full deity of Christ.
A true teacher of the gospel of Jesus Christ will,
of course, believe
implicitly in the deity of Christ. But, it is one
thing to believe in it and teach it
and another thing to be recognized as a teacher of
it. To the true teacher as
sent from God, such acknowledgement is of value, but
never if it comes
from the lips of Babylon. To be judged by the
Babylonian mind as being a
true teacher of the nature of Christ, is to be
judged according to the
standard of their theology. No true teacher desires
to be judged by this.
Only by the Word of God and those who believe
implicitly in the God-given
truths of that Word does the man of God wish to be
judged. Let the
Catholic and Protestant world condemn his teachings
as heresy and error!
He knows that from them he can expect nothing else.
He knows that to
seek approval from them is the most dangerously
compromising thing he
can possibly do.
Following the contact with Dr. English came the
conversations with Drs. Walter R. Martin and Donald Barnhouse. What happened
with these men was a repeat of what happened with Dr. English except that it
was even more thorough and long lasting. Dr. Froom devotes pages 472-492 to this
and the resulting book Questions on Doctrine.
It is not necessary for us to make a close analysis
of the work of Drs. Martin and Barnhouse
in their investigation and
re-evaluation of
Adventism. What has already been said
in regard to Dr. English is applicable
to this later investigation for the same conclusions were reached in the same
way by these men, as had been reached by Dr. English. Their work and reports
are only further confirmations of the position to which the Adventist Church
had come, namely, to that place where, in the judgment of Babylon, they had
become Christians.
Let it be remembered that when Babylon says you are
to be regarded as
a Christian because you have passed her examination
of your beliefs
according to the Babylonian standard of theology,
then Babylon is saying
that you are a "Christian" of the same
nature and character as she is.
What is the nature and character of the
"Christianity" of the Papal and
Protestant churches? It is pseudo-Christianity. It
is professed, a counterfeit,
a masquerade. In short, it is not Christianity at
all but antichristianity. It is
not for God in the least but wholly and solely
against Him. It is the greatest
piece of deception ever perpetrated upon the world
and woe to that man
who is deceived thereby, for he will share her
judgments and her plagues,
terrible as they will be.
As you read for yourself the history of the contacts
with Martin and
Barnhouse and the resulting book Questions on
Doctrine, note especially
on page 474, the following statement from Dr.
Martin. "Seventh-day
Adventists believe without reservation, and in
the context of historic
orthodox Christianity, the following doctrines: (1)
the complete authority of
the Bible as the sole rule of faith and practice and
the inerrant Word of God;
(2) the virgin birth of Christ; (3) the eternal Trinity and Deity of Christ;
(4) the personality of the Holy Spirit; (5) the
perfect sinless human nature of
208 DESTINY
OF A MOVEMENT
Christ; (6) the sinless life and vicarious atoning
death of our Lord; (7) the physical resurrection and ascension of Christ; (8)
His intercessory ministry for man before the Father; (9) the second personal
premillennial coming of Christ; (10) the everlasting bliss of the saints;
(11) the physical resurrection of the body; (12) justification by faith
alone; (13) the new creation; (14) the unity of the Body of Christ; (15)
salvation by grace apart from the works of the law through faith in Jesus
Christ."
So it was that Dr. Martin, after his very exhaustive
inquiry into the present beliefs of Seventh-day Adventists, found that they
believed this list in the context of historic Christianity.
Historic Christianity is one thing in the mind of
such men as Dr. Martin.
It is another thing in the minds of those who have
kept pace with the
advancing light. Dr. Martin, like Dr. English, is a
rejecter of the special
truths for this time. He is part of the great body
of antichrist and therefore
his understanding of what historic Christianity is,
would be in line with the
teachings of Babylon and not truly in line with the
real historic Christianity.
Therefore, when Martin states that Adventism is in
line with historic
Christianity as he understands it to be, then he is
saying that he has found
that Adventism today is the same as Protestantism
today. Special attention
is called to point number five in the list. Here
Martin testifies that in the
matter of the human nature of Christ, he has found
that the Adventist belief
on this question is in line with his own and also
with his understanding of
what historic Christianity is.
Paul is part of the stream of historic Christianity.
He did not believe as
Drs. English, Martin, Barnhouse, and Froom believe.
He believed quite the
opposite in regard to the human nature of Christ. So
it was with the apostle
John and all the great men whom God called to be His
messengers down
through the ages.
So it is then, that the Adventist Church has made
such changes as qualify her for recognition and acceptance into the ranks of
the great body which Babylon proudly and confidently calls the body of Christ
but which is in fact, the body of antichrist.
What is the destiny of such a movement?
Will it be the fulfilling of a glorious and
successful role in the finalizing of the message of the ages, or will it be
the disaster of receiving the outpouring of the plagues with Babylon?
The way in which that question is answered will
depend upon the viewpoint of the person making the answer. This is not to
suggest that the answer given will influence the final outcome. The church
has stepped into a certain position. That is what will decide the outcome, no
matter what the prediction by one or the other may be at the present time.
As one considers the
entire development of argument throughout
Movement of Destiny, one sees that its whole burden
is to prove that the
Adventist Church could never finish the work until
the elements in the
teaching of
the nature of Christ
which had been
an offence to the
evangelical Protestant churches, who are in turn
antichrist and Babylon,
had been removed.
Over and again
it is emphasized
that until those
TEACHERS OF THE IMMACULATE CONCEPTION 209
changes had taken place, the loud cry could never be
given; the church
could never enter into the glowing hours of her
glorious, divinely appointed
destiny.
It is to be expected then, that the closing chapters
would be challenging
and warm affirmations of the expected glory ahead.
So they are. Froom
paints a picture of a movement going on from power
to power and strength
under direct leadership from above, the head and not
the tail, the bearer of
the last great Christ-centred message of salvation.
He says, "Our greatest,
most searching, and most glorious days are clearly
ahead. We stand on the
threshold of the great final advance outlined by
Inspiration. The past that
we have covered must be but the prologue to our
future role—with its
destined climax as our impelling incentive."
Movement of Destiny, 655.
"This Movement that began in a whisper will
finish as an impelling Loud Cry, reverberating to the ends of the earth. It
will assuredly compass its mission. . . . The gross darkness of the last days
will be penetrated by the light of God as the piercing rays of the Sun of
Righteousness break through the dense, blanketing clouds of the final storm.
They will reveal to mankind a people being prepared to meet their God, as the
light of Truth as it is in Jesus presses back the enveloping darkness.
"BLAZE OF GLORY; NOT TRAGIC FADE-OUT.—That is
the heartening
message of Revelation 18:1-4. It is God's inspired
portrayal of the final
triumph, the final outburst of augmenting power,
with the final issues
brought out clearly, wisely, and fully before the
whole world, ere the Great
Consummation.
"The witness of God to the world will close in
a blaze of glory, not in a tragic fade-out. There is no failure with God. And
we are to be part of His outshining witness." ibid., 662.
This, then, is the picture of the full and final
destiny of the Movement of
Destiny as Dr. Froom sees it. It is a very grand,
wonderful, and desirable
picture. What is more, it is a truthful picture
provided the basis for it is
sound. God's work will finish triumphantly and
gloriously. There will be the
manifestation of the character of God through a
people who know their
God and know Him truly.
But the basis for Dr. Froom's assumptions of future
glory must not be
forgotten. His predictions are based upon the
evidence that the Adventist
Church has changed those things in her teachings and
writings which gave
offence to the evangelical churches and thus
prevented access to the hearts
of these people because of this. While this
situation existed, it would be
impossible for her to fulfil her divinely appointed
destiny.
What makes the whole argument still more plausible
and deceptive is
that it is partly true. Certainly, there was the
need to delete Uriah Smith's
statement in Daniel and the Revelation because it
erroneously taught his
personal view that Christ was a created being. It
did give justifiable offence
to the evangelical churches, and constituted a
barrier against access to
them.
But the statement in Bible Readings stands in a
different category
altogether. It is the truth exactly as taught in the
Bible, the Spirit of
210 DESTINY
OF A MOVEMENT
Prophecy, and as brought out so clearly by the
Lord's messengers, Dr. E. J. Waggoner and A. T. Jones. Its expurgation from
the book constitutes a rejection of the very heart of the fourth angel's
message. As such, it is a rejection of the former three.
This
statement also gave
offence to Babylon,
but without the
justification that the statement in Daniel and the
Revelation gave. Uriah
Smith's statement was error, but the one in Bible
Readings was truth.
When, in order to have fellowship with and access to
the hearts of Babylon,
we have to expunge truth from our literature and our
teaching, then the
whole basis for any realizations of future dreams of
glory is totally removed.
But, according to the carefully argued and well
documented recital of
Adventist history which Dr. Froom has given us in
Movement of Destiny,
this is exactly what the Adventist Church has done.
Not only has truth been
expunged. Error of the most deadly kind has been
instituted in its place. It is
the very error which, when held, marks that body as
being possessed of the
spirit of antichrist. Like attracts like. It is no
wonder then, that, when this
change had taken place in Adventism so that she
taught the doctrine of
antichrist, and was therefore, according to the
plain "Thus saith the Lord,"
possessed of the spirit of Babylon, the other bodies
of antichrist recognized
her as being of the same company as themselves.
As surely as she has become a part of that company,
then just so surely
does their destiny become her destiny. To know the
true destiny of modern
Adventism then, we have but to read the destiny of
the body of antichrist as
a whole.
Their future is that first of all they will combine
to erect the image to the
beast. They will war against the living truth of God
as it will be proclaimed
by those who have made no concessions to Babylon.
They will be utterly
defeated in that warfare and will suffer the fearful
outpouring of the wrath of
God in the seven last plagues.
This is not a destiny of glory but of disaster; not
of triumph but of
defeat; not of joy but of sorrow; not of life
eternal but of death everlasting.
What
a tragic repetition of the history of the past. As one reads the
history of ancient Israel, sees the great commission
given to them, studies
the glorious destiny open to that people, then
witnesses the continual
turning away from truth to join in the belief and
practice of the Babylonians
of their day, one can only re-echo the words of
Inspired warning, "We are
repeating the history of that people."
Testimonies 5:160.
With
unfailing consistency, every time they turned to join in the worship
of Baal, the judgments of God fell upon them with
disastrous severity. The
lesson from it all is crystal clear, and not one of
us has the least excuse if we
follow in those same footsteps. But, even at this
late hour it is not too late to
repent. Let the mistakes and wrong turnings of the
past be utterly rectified.
Let the present Adventist leadership with the
backing of the laity, openly
declare in the most public way that they have erred
in making those
concessions to Babylon. Let this all be put right,
no matter how terrible the
consequences might appear to be. Then the Lord will
work for them and
the true destiny of the movement will be fulfilled.
23
The Wine Of Babylon
Arguments sufficient to fill volumes could be
advanced from the sacred records to prove beyond any doubt what the true
destiny of the movement is. But this, neither time nor space will allow so
far as the limitations of this volume are concerned.
In conclusion then, we will confine our study to one
such evidence.
There
is only one sure way to understand the outworking of the
movements of the present and that is to study the
development of past movements. The record of movements in the past is
expressly given to us for this purpose. Some people strongly object to the
use of this kind of parallelism, but
they do so at the peril of their souls
and in
direct disobedience of God's commands.
"We need to beware lest we suffer the same fate
as did ancient Israel.
The history of their disobedience and downfall has
been recorded for our
instruction, that we may avoid doing as they did. It
has been written 'for our
admonition, upon whom the ends of the world are
come.' If we pass by
these cautions and warnings, developing the same
traits of character
developed by the Israelites, what excuse can we plead?" Review and
Herald, July 10, 1900.
"We are standing on the threshold of great and
solemn events. Many of
the prophecies are about to be fulfilled in quick
succession. Every element
of power is about to be set to work. Past history
will be repeated; old
controversies will arouse to new life, and peril
will beset God's people on
every side. Intensity is taking hold of the human
family. It is permeating
everything upon the earth. . . ." Testimonies
to Ministers, 116.
Not only are we here warned of the danger of
following in the footsteps of ancient Israel, but we are told that we are
actually doing this. "We are repeating the history of that people."
Testimonies 5:160.
"The work of God in the earth presents, from
age to age, a striking
similarity in every great reformation or religious
movement. The principles
of God's dealing with men are ever the same. The
important movements of
the present have their parallel in those of the past,
and the experience of
the church in former ages has lessons of great value
for our own time." The
Great Controversy, 343.
Without the least shadow of doubt, the Seventh-day
Adventist Church
organization is an important movement of the
present. As surely as it is,
212 DESTINY
OF A MOVEMENT
then it has its parallel in the past. It will be
found that this is not a singular instance but rather, a repeated one; that
again and again situations will have developed in the past which have their
counterpart in the present and future history of this important movement.
Therefore, in selecting one such parallel, it is not
to be inferred thereby
that this is the only one, nor that the message
contained in it is different
from the others. The message is the same all the way
through and it is when
the doctrines of Babylon become the teaching of
those who were called to
be the people of God, that those people will share
the fate of Babylon.
Babylon, as
well as the professed people of God, is an important movement of the present
and therefore as verily has her parallel in the past. Thus it is that she
appears in the prophecies of Revelation as well as in those of Jeremiah, Ezekiel,
and Daniel. In
each and every
appearance her character,
purposes, work, and teachings are the same.
For us, Babylon's final manifestation is the most
important, but she will be truly understood in that role only if, firstly,
careful study is given to her place and work in the past. In these last
times, she offers her wine to the peoples of the world who prove themselves
only too eager to drink it. "What
is that wine?—Her false doctrines." The
Review and Herald, December 6, 1892. To the people of
the past she offered the same. They proved to be just as eager to drink it.
The people of God are those to whom Babylon is most
anxious to give her wine. With the cunning and patience of the serpent, she
relentlessly pursues this objective.
Thus God's people
are tested with
a proving involving eternal
consequences for life or for death.
Daniel and his three companions faced that test.
When they were
selected by the king of Babylon to be taught
"the learning and the tongue of
the Chaldeans," "the king appointed them a
daily provision of the king's
meat, and of the wine which he drank: so nourishing
them three years, that
at the end thereof they might stand before the
king." Daniel 1:4, 5.
These four were not the entire number of those
selected in this way. We
have no way of knowing how many young Jews were
chosen. We only
know that there were more than the four, for it is
written, "Now among
these were of the children of Judah, Daniel,
Hananiah, Mishael, and
Azariah." Verse 6. All told, there might have
been twenty of them or fifty,
or a hundred, or even more. We do not know, nor do
we really need to
know beyond the important fact that the four were
but a minority among
the larger group.
Before all of them were placed the food and wine of
Babylon. Four of
them refused to touch it. The remainder partook of
it. It is doubtful if, at the
time, any from either group fully understood the
significance of the choice
they made.
That did not alter the consequences or the rewards of the
respective decisions.
A great deal of stress has been laid upon the fact
that it was basically a
test of temperance, and this is entirely true. Much
less emphasis has been
given to the other implications of the test. The
food and the drink offered to
them, had first of all been presented to their idol
gods and carried the
THE WINE OF BABYLON 213
supposed blessing of those gods upon it.
Therefore, anyone who partook of that food was
entering into the
religious practices of the Babylonians. They had
become partakers of the
false doctrines of Babylon. That this is so is
verified in these words: "But a
portion having been offered to idols, the food from
the king's table was
consecrated to idolatry; and one partaking of it
would be regarded as
offering homage to the gods of Babylon. In such
homage, loyalty to
Jehovah forbade Daniel and his companions to join.
Even a mere pretense
of eating the food or drinking the wine would be a
denial of their faith. To
do this would be to array themselves with heathenism
and to dishonor the
principles of the law of God." Prophets and
Kings, 481.
Thus there were three courses open to the faithful
four and to the rest. They could openly eat and drink of the provision
brought to them from the king, as did the majority in the group. Their doing
that placed them where they became directly participant in the worship of the
gods of Babylon. They literally became a part of the body of antichrist, and
ceased effectually to be a part of the body of Christ.
Secondly,
they might have refused to eat and to drink, but only
secretly, all the while by pretense making it appear
to the Babylonians that
they were in fact partaking of it. To have done that
would still have been a
denial of their faith and would have been to array
themselves on the side of
heathenism. In other words, even though they did not
themselves actually
partake of the food, giving the impression that they
had would still have
constituted them part of the body of antichrist and
no part of the body of
Christ. So far as the record reveals, none of the
young men did this, though
it is possible that there were those who, for a time
at least, did pursue this
course.
The third and final option was to calmly,
courteously, but firmly reveal
that no matter what the personal cost, they could
not, and would not,
partake of the king's bounties. This is what the
four worthies did. This was
the only course whereby they could avoid being
identified as a part of the
body of antichrist and remain in the body of Christ.
It was the only way.
This is the inescapable truth as revealed in this
paragraph. It is a truth which
is as pertinent and applicable today as it was then.
Today, it is still the only
way to remain in the body of Christ and escape
identification with the body
of antichrist.
This is indeed a sober thought. Only he who is able
to grasp the
significance, the verity, the gravity, and the
urgency of it, and, at the same
time, through the living power of God pattern his
life by it, will come
through the last great test unscathed by the
corruption of Babylon. Only
such will stand with Christ and see the plagues
destroy a thousand at his
side and ten thousand at his right hand. All others
will perish eternally.
It is sadly evident that modern Israel has not seen
the gravity and the
seriousness of it all. Exactly as did the
Babylonians in Daniel's day, so the
antichrist of today has offered the wine of Babylon,
the pernicious doctrine
that Christ came in sinless flesh, to the Adventist
leadership and through
them, to the people.
214 DESTINY
OF A MOVEMENT
By the vast majority of the church, the wine has
been accepted and the
doctrine of Babylon has become the doctrine of the
church. It is foolish to
pretend that it has not. There may be some who will
believe such a denial,
but no careful, earnest student of the Bible and of
Adventist history will
quarrel
with the accuracy
of Froom's reporting.
While his own
understanding of what the message given in 1888
actually was, is quite
wrong, and while he has lost all grasp of the
warning contained in the
second angel's message, yet the presentation of the
historical data is sound,
objective, and well documented. His conclusion that
the Adventist Church
has become a confirmed subscriber to the teaching
that Christ came in
sinless flesh, exactly as the fallen churches teach,
is attested to by the
multiplied evidences to this effect.
Consider the world wide support of Movement of
Destiny from the
General Conference President down to the laity. Add
to this the absence of
any objection to the conclusions reached in the
book. Talk with the
ministry, read the articles appearing in current
Adventist literature, and
examine the material on this subject taught to the
theological students in the
ministerial colleges around the world. Such an
investigation, if honest,
candid, and thorough, will reveal beyond any doubt
that the doctrine that
Christ came in sinless flesh is the doctrine of the
Adventist Church today.
No possible question can remain. The Adventist
Church today is drinking
the wine of Babylon.
Of course, such a charge is denied by any Adventist
to whom you may
make it. In
my own personal
conversations with leading
men in
Washington D.C., I found that they sought to lightly
dismiss the book as
being merely Dr. Froom's opinion. It was just as
personally his opinion as
were the thoughts expressed by Uriah Smith in Daniel
and the Revelation
on the deity of Christ. These men declared that
there were many who did
not agree with the book and there was quite a
movement toward its
withdrawal.
If the book was purely a theological discussion,
then that would be one
thing and some point could be admitted for their
arguments. It could be
classed to some extent at least, as being the
personal opinion of Dr. Froom.
Further support would be given to such arguments if
Dr. Froom found it
necessary to
have the book published and
distributed by other than
Adventist channels.
But the book is not a study in theology. It is a
history book, the work of
a
chronicler, a reporter, a recorder.
It is the revealing of what has
happened and the facts are true. Dr. Froom is a very
careful and thorough
writer
whose documentation of
the historical presentation leaves
no
question as to the veracity of the facts.
Furthermore, we are not dependent
on Movement of Destiny alone for these facts. Dr.
Froom stated that there
had been the expurgation of the
"offending" note from the 1915 edition of
Bible Readings. Anyone who doubts this has only to
compare the 1915
edition with the present edition to see that it is
so.
Dr. Froom
reports a new evaluation of Adventists by evangelical
Protestants. That re-evaluation can be read in such
books as The Truth
THE WINE OF BABYLON 215
About Seventh-day Adventists by Walter R. Martin.
Again it will be found that what Dr. Froom said happened, did happen.
However, it is neither to be overlooked nor denied
that Dr. Froom
includes his own appraisal of these events. For
instance, he judges the
change of attitude on the part of the evangelicals
as being a praiseworthy
and desirable thing. Further back, he reduces the
revelations of the fourth
angel's message in 1888 to a mere confrontation over
the deity of Christ.
Not for one moment are we saying that these opinions
are true judgments
of the significance of these events. We are not
saying that. What we are
saying, is that the historical facts presented are
accurate.
This leads to another fine but necessary
distinction. While we deny that
Froom has formed the correct conclusions in regard
to these developments,
yet, the very expression of his thought becomes an
accurate historical
report. He was not alone in dealing with these men.
There were others with
him and everything
was constantly reported
back to the
General
Conference Committee with whom they all worked in
the closest liaison.
Therefore, the expression of Froom's evaluation of
the discussion with
Drs. English, Martin, and Barnhouse, is in truth,
the reporting of the
Adventist leadership's general reaction in the whole
affair, how they and
the evangelicals related themselves to it all. In
his reporting of that as
history, Froom is quite accurate and reliable.
At this point, a further important distinction must
be established. It is the
difference
between the history itself and the report of that history.
Movement of Destiny is only the latter. As such,
it is of little real
significance. Let the book be withdrawn from
publication. This will change
nothing. What has been done in the developments of
the years has been
done, and nothing can change the history of the
past. Movement of Destiny
was written to justify, in the eyes of Adventists
generally, the actions of the
leadership in all of these steps. It was not written
for the evangelicals. They
had read all they
needed to and had
made their adjustments with
Adventism to the point where they were able to
recognize it as being a part
of the body of Christ as Babylon understood that
body to be.
In order for Adventism today to come back into the
favour and service of God, much, much more than the mere withdrawal of
Movement of Destiny will be necessary. The principles laid out in the story
of the faithful four in the court of the king of Babylon reveals what must be
done, and the consequences of failure to do so.
As already noted in that story, there were three
courses of action open
to those young men. Firstly they could, as the
majority did, openly partake
of the wine and food. To do this was to identify
themselves fully with the body of antichrist. Movement of Destiny is the
historical record of the Adventists having done the same thing today.
Secondly, they could have pretended to eat of the
king's provisions without actually doing so. To have done this would also
have aligned them fully on the side of Babylon against the God of heaven.
Finally, they could and should have done as Daniel
and his three
companions did—quietly, respectfully, but firmly
revealed that they stood
216 DESTINY
OF A MOVEMENT
solidly on the platform of truth, no matter how
hostile Babylon might be to that position. As in the days of Daniel, the vast
majority did not do this, but, and for this we can praise the Lord above,
there were those, few in number though they be, who in those crisis days and
to this moment, have stood firmly for the great principles of the third
angel's message, refusing to make any concessions to Babylon.
It is not too late for any individual in the church
to rectify the wrongs of yesterday. Despite the betrayal of the past, God's
hand is still outstretched to save. For the church at large to put the matter
back where it should be, involves much more than the quiet withdrawal of
Movement of Destiny. There would have to be, initially, a very genuine
confession that wrong steps had been taken in the past. This confession must
be firstly by the leadership to the church and to the people in Babylon until
the whole world knows that Adventism has returned to the faith of its
fathers, and will have nothing to do with the doctrines of Babylon.
There was great diligence to see that the
Protestant, Catholic, and
Jewish world were made aware of the changes which
had been effected in
the church. Questions on Doctrine was especially
published for this purpose
and "Its total circulation by 1970 had exceeded
138,000." Movement of
Destiny, 489.
Nothing
less than equal,
or even greater
earnestness would be
necessary to carry to the minds of such leaders
everywhere, the corrections
in the Adventist position from error to the real
truth once again. The
insulted paragraph from Bible Readings would need to
be reinstated, along
with deletions from other books. Any worker, be he
General Conference
President or lowly colporteur, who was not prepared
to participate in this
thorough work of correction, would of necessity be
relieved of his position
in the church.
Nothing less than this would be the dashing of the
goblet of Babylon
from the lips of Adventism today. It would require a
fearful price to do it. It
would result in awful humiliation in the eyes of the
whole world, and
shattering divisions within the church, for not all
would be prepared to pay
that kind of price. It would unleash the hostility
of the great body of
antichrist against the people of God. It would
result in so great a shaking in
Adventist membership as would disastrously reduce
the financial intake to
the point where many of the church's vaunted
programs would have to
close down. This is a fearful penalty to have to
suffer.
But what is the alternative?
To find that answer, one has only to study further
into the history of Daniel and his three companions.
There came a time when the king of Babylon erected
the great golden
image on the plains of Dura. What he did there will
be repeated to the very
letter in the erection of the image to the beast in
the very near future.
"History will be repeated. False religion will
be exalted. The first day of
the week, a common working day, possessing no
sanctity whatever, will be
set up as was the image at Babylon. All nations and
tongues and peoples
will be commanded to worship this spurious sabbath.
This is Satan's plan to
THE WINE OF BABYLON 217
make of no account the day instituted by God, and
given to the world as a memorial of creation.
"The decree enforcing the worship of this day
is to go forth to all the world. In a limited degree, it has already gone
forth. In several places the civil power is speaking with the voice of a
dragon, just as the heathen king spoke to the Hebrew captives.
"Trial and persecution will come to all who, in
obedience to the Word
of God, refuse to worship this false sabbath. Force
is the last resort of every
false religion. At first it tries attraction, as the
king of Babylon tried the
power of music and outward show. If these
attractions, invented by men
inspired by Satan, failed to make men worship the
image, the hungry
flames of the furnace were ready to consume them. So
it will be now. The
papacy has exercised her power to compel men to obey
her, and she will
continue to do so. We need the same spirit that was
manifested by God's
servants in the conflict with paganism." Signs
of the Times, May 6, 1897.
S.D.A. Bible Commentary 7:976.
This
statement makes it
quite clear that
the image erected by
Nebuchadnezzar was a type of the image of the beast
to be raised in the last
days. That image imposed a fearful test upon the
people of God. So will it
be again. But, Satan is far too cunning to bring the
great test of the image as
the very first test. He prepares the world for it
today as he did back there.
Firstly, he provides them with the wine of Babylon,
gently and kindly
inviting them to drink of it and they do. Then he is
satisfied, for he knows
that, when he has them intoxicated with this wine,
they will bow to the
image.
In the records of the Book of Daniel, only four
young men are shown to
have resisted the wine of Babylon. No doubt, many a
Jew argued that this
was but a small matter, that expediency insisted
that they give some ground
to the king to lead him to respect their spirit of
co-operation, so that when
the big tests came, such as the call to worship a
Babylonian image, the king
would grant their request to be exempted. On the
basis of that expediency
so pleasing to the flesh, they ate and drank of the
things offered to idols, not
realizing that thereby they aligned themselves fully
on the side of the great
antichrist.
One concession led to another. Each compromise was
followed by a
further departure from strict rectitude. A few short
years passed and the
king called the world to the foot of the image.
"Forming this great image,
Nebuchadnezzar commanded that it should receive
universal homage from
all, both great and small, high and low, rich and poor."
S.D.A. Bible
Commentary 4:1169.
On that day then, when the glittering golden image
towered above the
plain, there were many Jews among the hosts from
every nation, kindred,
tongue, and people. But the only ones in that vast
multitude who did not
bow to the image were those who had refused to
partake of the wine of
Babylon earlier, together with any who, like Daniel,
were not present at the
assembly.
What is the message of this to us today?
218 DESTINY
OF A MOVEMENT
It is this.
As surely as we drink of the wine of Babylon today,
then just so surely will we bow to the image tomorrow. This is the plain and irrefutable testimony
of the Holy Scriptures, the lesson designed for our admonition in the story
of the image of old.
What, then, is the present destiny of the movement
known as the Seventh-day Adventist Church organization?
The witness of the history as recorded in the
Movement of Destiny is that she has drunk deeply of the wine of Babylon, numbers herself and is numbered by Babylon
as being part of the body of antichrist.
Therefore, as surely as this is so, then just so
surely will she bow before the image when it towers again above the world in
the very near future. This is her destiny. This is where she is going and
nothing short of a total confession with all that that involves, will save
her from it.
As terrible a betrayal of sacred trusts as that will
be, bowing to the image is not the final destination. It is but a step
towards that. That ultimate is contained in the warning of the third angel's
message.
"If any man worship the beast and his image,
and receive his mark in his forehead, or in his hand,
"The same shall drink of the wine of the wrath
of God, which is poured out without mixture into the cup of His indignation;
and he shall be tormented with fire and brimstone in the presence of the holy
angels, and in the presence of the Lamb:
"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."
Revelation 14:9-11.
That is the end for all such. Beyond it is
nothing—cold, dark, and eternal nothing.
There is not one person — no matter if he has
strayed from the path of
God's righteousness—who needs to come to this end.
There is still time to
repent and turn again. But it is an individual
matter. Anyone who waits for
the church at large to be converted and to turn
again, will wait in vain and
perish with the church. Dash Babylon's wine glass
from your lips, unfurl the
banner of truth for all to see, and take your stand
with those who have
already done that.
God is never without the faithful few who stand true
to Him in witness
to His power and His truth. They are little-known,
obscure people as were
Daniel and his three companions, but they are His
chosen and faithful ones
nonetheless.
During those very years when the conversations were
taking place
between the Adventist and evangelical Protestant
leaders, and while the
masses of Adventists blindly followed their leaders,
there was a nucleus of
faithful souls who would not go along with this
betrayal of sacred trusts.
They are the Daniels, Hananiahs, Mishaels, and
Azariahs of this day. They
are scattered throughout the world. They are the
ones who believe and
hold the third angel's message in the verity in
which Waggoner and Jones
presented it in 1888 and thereafter. They are the
ones through whom the
Lord will finish His work.” Fred T. Wright, Destiny of a Movement, pp. 165-218.
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