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Watchman, What of the Night Issue #13 - 3 was released March 1980. It includes the following topics: Coming Events Cast Their Shadows Before, A Report on an Inquiry, and Shelkov Update. It is credited to The Adventist Laymen's Foundation of Mississippi.

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Coming Events Cast Their Shadows Before

In the Adventist Review (January 17, 1980, pp. 8-11), two "Study Documents" were reproduced with the invitation for the laity of the Church to submit their reaction to these statements. This response was to be directed to Elder W. Duncan Eva, a vice-president of the General Conference, who was placed in charge of the project by the hierarchy. It was suggested that these two documents needed to be released together so that the one on "Creation and Re-Creation" could be better understood. The first document - "Revelation and Inspiration of the Bible" - stated well the basis of "thought" inspiration in contrast to "verbal" inspiration. However, one began to wonder why was this essential to a position statement on Creation. Could the hierarchy be seeking to tell the laity that Moses expressed "the thought" that God did create, but that we can interpret his words so as to allow the liberal intelligentsia in the Church their understanding about the age of the material substance of the planet, Earth. A very reliable source has stated to this writer that the director, Dr. Robert H. Brown, of the General Conference sponsored Geoscience Research Institute wants at least four to five millions years between the creation of the material elements of the earth, and the first day of Creation Week. The Study Document on "Creation and Re-Creation" is so worded to allow for just this. It reads:

The Bible statement that "the earth was without form and void" when God brought it into existence leads us to believe that God created all living things on earth and their supporting environment during the six literal consecutive days of Creation.(p. 11)

The inquiring mind - or from the viewpoint of the Editor of the Adventist Review, a mind that sees something "sinister" in what appears to be "totally innocent" will ask "why" are these doctrinal statements being released at this time? One possible answer has been supplied by Dr. B. B. Beach, Secretary of the Northern Europe-West Africa Division of the Church. He stated in a talk before a meeting of the Association of Adventist Forums in Ohio, October 6, 1979 that at the coming General Conference Session in Dallas, Texas, in his judgment, there would take place "the most extensive revision of the Church Manual" that has been seen during the eight sessions he has attended in his life time. One of these revisions will concern the Statement of Fundamental Beliefs of the Church. Here are his words:

I notice that there is a whole new section, especially dealing with the Fundamental Beliefs of the Seventh-day Adventist Church that are being put into the Manual that will be coming up for discussion at the coming Session [1980]. And this is rather significant. Things like a certain paragraph on the Holy Spirit, which is completely new; a paragraph on the Trinity; a paragraph on the Angels, I notice; a paragraph on the Creation and the Fall of man; a paragraph on the Church; a paragraph on the Lord's Supper; a paragraph on Christian Marriage; a paragraph on the Christian Home and Education. These are all complete new sections, and other sections are being amended by changing a word here and there, mostly improving the language. (From a taped transcription)

In view of this, one must ask - Are those Doctrinal Statements to he used as a basis for the summary statements which are to appear in the revision and enlargement of the Statement of the Fundamental Beliefs of the Seventh-day Adventist Church? And this raises some other questions stemming from our past history. One must keep in mind that the book - Questions on Doctrine - "was designed to begin with the 'Statement of Fundamental Beliefs of the Seventh-day Adventist Church'" and was "an amplified- statement" of those beliefs. (Adventist Heritage, Vol.4, No.2, p. 44) In the "Introduction" of the book itself, it was stated that "the answers in this volume are an expansion of doctrinal positions contained in that official statement of Fundamental Beliefs." (Q on D, p. 9) Will the "revisions" of the Manual contain the heretical expansions and amplifications as found in Questions on Doctrine along with the other changes? At this point, none but the hierarchy know how far the intended revisions of the Manual will be pushed, but coming events do cast their shadows before! The issue over Creation is not new - though contrary to the historic position of the Church. In one of the first issues of the thought paper - "Watchman, What of the Night?" - in fact, the fourth issue, April, 1968, we dealt with this problem which had been introduced in an editorial of the Review in 1967, and in the Sabbath School Quarterly for the Juniors in 1968. Since that thought paper is as apropos today as when first written, we reproduce it in full. And interestingly it was entitled - "The Thin Edge of the Wedge." Now the whole "wedge" is being seen!

The Thin Edge of the Wedge
Each Sabbath for about six months, I have been teaching a class composed of Juniors and Earliteens. (Their lesson topics coincide.) The Sabbath School lessons for the first quarter of this year (1968) covered the over-all topic - "Creation and Redemption." Each lesson in the Junior Quarterly is divided into daily assignments. The first lesson was very disturbing. The headings on the daily assignments for the first lesson were as follows:

Lesson for Sunday - The Earth Is Created
Lesson for Monday - Creator of Heaven and Heavenly Beings
Lesson for Tuesday - God's Plan Criticized (Rebellion of Lucifer) Lesson for Wednesday - Satan introduces Sin into the Earth

Lesson for Thursday - Creation Continues
It is not difficult to note the suggestion what this outline of study contains. God created the elementary mass, and then, the rebellion of Lucifer erupted in heaven. Defeated, Satan was assigned to this earth, and then God continued His creative plans. If this were true, this would leave a great deal of time between the creation of the basic elements of the earth, and the creation of man on the sixth day. We are told concerning the rebellion in heaven led by Lucifer, that God "bore long" with this angelic leader. The amount of time is not specified but "long" from God's viewpoint is far greater than from the viewpoint of man.
The lesson for the second Sabbath was even more specific on this point. The first question reads: ''What was the earth like before Creation?" Genesis 1:2, first half, was given as the answer - And the earth was without form, and void; and darkness was upon the face of the deep." [Compare with Study Document on Creation and Re-Creation, paragraph quoted on p. 1 of this thought paper. Same verse used.] Two questions in the Friday review section emphasized the same thought. The condition of the earth "before Creation" was stated to be without "form" and wrapped with darkness like a "swaddling band."
Now it is true that the concept was specifically taught in these lessons that God created this mass - the basic elements of the earth. And it was God Who came back and formed the surface features of the earth. The amount of time separating the creation of the mass, and the creation of light on the first day was not given. It was intimated by suggestion through the arrangement of the lesson material.
Why become disturbed over this seemingly little point? It is the thin edge of the wedge. If the idea be true that much time elapsed between the elementary creation and the formation of the earth's surface features, unless God created the "primordial substance" absolutely resistant to all forces, then these elements were acted upon by time and space. Would any changes occur in such a period of time? Is it possible that certain things that man can observe geologically, which cannot be explained by human reason, could be adjusted into such a period of time? Is this then becoming our "out" to accommodate ourselves to evolutionary processes?
The sad part of this picture is that while the parents were studying in the adult lesson the power of God in the spread of the Gospel in Apostolic times, their children were being exposed to a teaching which opens the door to "evolutionary" processes, and modifies the power of God.
Parents who are consistent readers of the Review & Herald will not be unduly surprised, for a series of articles were written in 1967 advocating this basic theory. he very first paragraph of the editorials states clearly the problem to be discussed. Note this paragraph:
One area of current concern, study, and discussion in the church is the seeming conflict between certain observed phenomena in the natural world that appears to indicate a very great age for the surface features of the earth and the living things upon it, and statements in the Bible and the Spirit of Prophecy which limit these phenomena to a relatively few thousand years. One aspect of the problem has to do with whether the basic substance of the earth as a planet was created on day one of Creation week or immediately prior thereto, or whether our planet existed in a chaotic state before - possibly long before - that momentous first day. Do the Bible and the Spirit of Prophecy have an inspired answer to this problem?
The associate editor's conclusions could be summarized briefly as follows: The definition for "earth," "heaven(s)," and "create" as used in Genesis 1:1 would indicate that the surface features of this globe were all that was indicated as far as the Bible is concerned. As to the time of the creation of the elementary substance of our planet, his conclusion was, "The Bible ... does not answer this question." When considering the Spirit of Prophecy statements, the editor drew conclusion in these words:
In their Biblical context these statements are not concerned with the origination of the primordial substance of this planet, but with the creative acts specified by the inspired writer of Genesis 1 - the rearrangement of its surface elements into a suitable abode for man and the origination of living things by infusing the element of life into selected aggregations of matter.
Now what does the Bible and the Spirit of Prophecy state on this question? First, let us consider the Bible. The fourth commandment from the lips of the Creator Himself reads:
For in six days the Lord made heaven and earth, the sea [the primary elements], and all that in them is [the surface features and living forms], and rested the seventh day.
If this were all that we had from Inspiration, I would not need to take a great leap of faith to understand that all - primordial substance and living forms in a suitable abode - was the work of God in six literal days.
In considering the light which the Spirit of Prophecy sheds on this topic let us first note the question asked in the editorial concerning what Sr. White had written. After discussing the possible meaning of the words, "earth," and "world" as found in several references quoted, the editor asks:
''Can we know which meaning of 'earth' and 'world' was intended?'' The writer then concluded: "She uses the words, 'earth' and 'creation' in the same sense In which the Bible writer uses them - of shaping of land, sea, and sky and their myriad forms of life during the six days of Creation week." Is there a clear-cut statement in the Spirit of Prophecy as to the meaning of "world" as differentiated from "earth"? And in the same connection is there a time specified as to how long ago this "world" was created? Also is the Spirit of Prophecy use of the term, "world," compared with the geological time-concept of how old the "world" is? Note the following in full context:

Infidel geologists claim that the world is very much older than the Bible record makes it. They reject the Bible record, because of those things which are to them evidences from the earth itself, that the world has existed tens of thousands of years. And many who profess to believe the Bible record are at a loss to account for wonderful things which are found in the earth, with the view that creation week was only seven literal days, and that the world is now only about six thousand years old.
From this quotation it is important to note that the same "world" which infidel geologists claim is much older than the Bible record indicates, is the very same "world" which the Spirit of Prophecy declares to be "only about six thousand years old."
In 1864 when this statement was written, the professed Christian world was explaining these unexplainable wonders found in the earth as occurring through successive ages, making each day of creation a vast, indefinite period of time. Such a belief was declared by the Spirit of God to be "the worse kind of infidelity." 12 Are we then, merely tempering the kind of infidelity we espouse? 'While we admit the six days to be literal, we have supposedly devised a way to involve long periods of time intervening between creation of the elements, and the first day of Creation week. Is this not also, "disguised infidelity" ?
How appropriate are the words of inspiration:
The Holy Ghost is the author of the Scriptures and of the Spirit of Prophecy. These are not to be twisted and turned to mean what man may want them to mean.
1 Junior Sabbath School Lesson Quarterly, First Quarter, 1968
2 Ellen G. White, Patriarchs and Prophets, p. 39
3 Junior Quarterly, op cit, p. 6
4 Ibid., p. 8
5 Raymond F. Cottrell, "'in the Beginning ...'" Review & Herald, June 29, July 6, 13, 1967
6 Ibid., June 29, p. 12
7 Ibid., July 13, p. 13 Ibid.
8 Ibid
9 Exodus 20:11
10 Cottrell, op. cit.
11 Ellen G. White, Spiritual Gifts., Vol. 3, pp. 91-91
12 Ibid., p. 92

13 Ellen G. White, Letter 92, 1900

WE NEED TO GUARD CONTINUALLY AGAINST THE SOPHISTRY IN REGARD TO GEOLOGY AND OTHER BRANCHES OF SCIENCE FALSELY SO-CALLED, WHICH HAVE NOT ONE SEMBLANCE OF TRUTH. THE THEORIES OF GREAT MEN NEED TO BE CAREFULLY SIFTED OF THE SLIGHTEST TRACE OF INFIDEL SUGGESTIONS. ONE TINY SEED SOWN BY TEACHERS IN OUR SCHOOLS, IF RECEIVED BY THE STUDENTS, WILL RAISE A HARVEST OF UNBELIEF. THE LORD HAS GIVEN ALL THE BRILLINACY OF INTELLECT THAT MAN POSSESSES, AND IT SHOULD BE DEVOTED TO HIS SERVICE.

Review & Herald, March 1, 1898

A Report on an Inquiry

At the time of the visit of Pope John Paul II to the United States, I received an anonymous, typewritten letter from Takoma Park, Maryland, telling me that Elder Neal C. Wilson, interim president of the General Conference, had received an invitation from the White House to attend the reception to be given there in the Pope's honor. The author of the letter indicated that at the time of the writing, he/she did not know what Elder Wilson's reaction would be - whether he would attend or not. While on the West Coast shortly thereafter, I mentioned to various groups with whom I met, this letter, and told them that as soon as I could verify how Elder Wilson responded to the invitation, I would let them know. Since this is of general interest, we reproduce the response from the White House to our inquiry.

THE WHITE HOUSE
WASHINGTON
January 8, 1980
Dear Elder Grotheer,
Your letter inquiring about the attendance of Elder Neal C. Wilson at the White House reception for Pope John Paul II.
According to our records, Elder Wilson did not attend this event.
Sincerely,
Gretchen Poston
Social Secretary to the White House
Elder William H. Grotheer
Adventist Laymen's Foundation,
P.O. Box 178
Lamar, Arkansas 72846

Shelkov Update

In the October, 1979, issue of "Watchman, What of the Night?" - we reported on "Seventh-day Adventists in Russia." In this report, we called attention to the fact that "on March 14, 1978, Elder Vladimir Shelkov, presiding elder of the Church of the True and Free Seventh-day Adventists, was arrested in Tashkent, a Soviet city in Central Asia." A year later, he was tried in Tashkent, and at 83 years of age was "sentenced to five years of strict regime in a corrective labor colony." This man has spent 23 years of his life in Soviet prisons, having been released the last time in 1969. He went into hiding, and remained there until his arrest once again in March, 1978. In this report, we also noted that the visit of Elder Alf Lohne, Vice President of the General Conference, to prepare the way for Elder Pierson's state visit to Russia, preceded the arrest of Elder Shelkov. According to Elder Lohne's own report of his trip to Russia, he visited the very area where Elder Shelkov was arrested because "many believers" lived there. (Review, July 14, 1977) But Elder Pierson on his state visit to Russia did not go near to this area, even though a large number of Adventists resided there. Furthermore he did not visit this elderly minister in prison, nor speak to the authorities regarding his arrest and imprisonment. Now more information has come to light.

Alexander Ginsburg, one of four Russian dissidents exchanged in early 1979, spoke in the Hole Memorial Auditorium on the LaSierra campus of LLU, November 13, 1979. His remarks and other data given at the time have been reported in the Winter, 1979, issue of La Sierra Today. He spoke from firsthand observation, as he was with Elder Shelkov in prison, and has read eight books by Ellen G. White, translated by Elder Shelkov into Russian. Here is Ginsburg's own evaluation of this man of God, whom Pierson ignored, and refused to intercede for when in Russia:

I met Shelkov during my second sentence in a Soviet concentration camp. And I would say Shelkov played the decisive role in my own moral training as a human being. Now I have been a Russian Orthodox since I was 13, and I don't think I'll ever become an Adventist, but to this day I remain very much under the influence of this miracle. It is precisely due to the influence of people like Shelkov that our society which has been perverted into a society of atheists will one day return to be a society of believers (p. 3)

The hierarchy and the Adventist Review talk about and play up the work of the Church in Russia. See the picture in the Adventist Review, November 8, 1979, where Elder Alf Lohne is introducing Kulakov to the Annual Council. Could Kulakov and his partner be connected with the dreaded KGB? Vins, another exchangee has charged that the officially recognized All Union Council of Evangelical Christians and Baptists "is linked in the closest possible way with the authorities and the KBG," the Soviet secret police. (RNS, June 8, 1979, p. 16) Notice now what Ginsburg has to say about Kulakov "He states that there are 30,000 Adventists in the U.S.S.R. To some extent he is correct, because the church which he represents, does consist of about 30,000 people. He leads that part of the church which accepts the Soviet legislation which discriminates against all churches including the Adventist one." (ibid.) Elsewhere in the La Sierra Today report it is explained that "the Soviet legislation" means work and attendance at school on the Sabbath. Why didn't the hierarchy in Washington during the Annual Council tell about the "miracle" of Adventism in Russia instead of parading these possible KGB agents before the Council? You haven't read in the Adventist Review anything about the message Ginsburg gave in the Hole Memorial Auditorium, have you? Perhaps the editor is still trying to figure out why Ginsburg sees something "sinister" in the recognized Adventist church in Russia when everything is so "innocent and meaningless." But here is Ginsburg's report:

But the church of those who call themselves "True and Free Adventists" is four times greater and they do not accept the Soviet legislation. Imagine a person who has spent 23 years of his life in Soviet prisons, prisons which even fascist Germany could not devise for itself. He was finally released at age 69. In the first year after his release authorities began to search for him to re-arrest him. But he hid in the underground. And spending 13 years in the underground he succeeded in more than 80 works of theology. He translated into Russian eight books of Ellen G. White, and wrote a series of 10 books, each 300 pages long, on the just struggle against state atheism. All of these works he published on his own underground press, and organized their distribution. All in thirteen years. When he was 83, he was arrested again, and condemned to five more years in Soviet concentration camps. I speak of Vladimir Shelkov, the present head of the True and Free Adventist Church in the Soviet Union. (ibid.)

[Circumstantial evidence implicates a member of the Washington hierarchy as being either directly or indirectly involved in the arrest of this 83 year - old voice of free and true Adventism in the Soviet Union.]

Why doesn't Elder Neal C. Wilson, interim president of the General Conference seek Shelkov's release from prison, and have him come and address the General Session in Dallas, this year? Let the church see a modern miracle of the grace of our Lord Jesus Christ instead of possible KGB agents. Elder Shelkov represents 120,000 Adventists compared to the 30,000 for whom Kolakov speaks.

Not only has the True and Free Seventh-day Adventists been termed a "miracle" by an "outsider" looking in, but the cause of the "schism" within the Russian Seventh-day Adventist Church has now been told. Here is the story:

The actual schism in Russian church didn't take place until the meeting of the Fifth All-Union Congress of Seventh-day Adventists in 1924. The leaders of the main Russian Adventist church felt that in order to brings others to salvation, Adventists must learn to integrate themselves into Soviet society. They issued a statement expressing their full support of the new government: "We are convinced that God, in His providence, has disposed the, heart of our unforgettable V. I. Lenin and his closest associates and given them wisdom in the capable organization of the only progressive and up-to-date apparatus of government in the world. We delegates of the Fifth All-Union Congress of Seventh-day Adventists express to the government of the USSR. ... our gratitude and sincere support for all the freedoms it has won."

[Comment: The segment of the church which made obeisance to atheistic and godless communism is the church group which the hierarchy in Washington is backing. This is the church which Pierson in his state visit to Russia encouraged and sought to unite its factions. This is the church which sends its representatives to our Annual Councils, and General Sessions, and which bows to "Soviet legislation" in regard to work and school attendance on the Sabbath. Let it not be forgotten, however disagreeable it may be, that as long as one supports the hierarchy with their means, they are in the act seconding the church in Russia that did obeisance to atheism.]

A separate group, led by G. Ostvald, took a position diametrically opposed to that of the organized church. They refused to accept what they called enforced state atheism, refused to register their congregations as required by Soviet law, and consequently exist to this day illegally. ...
Vladimir Shelkov, their present leader, was a Bible worker for the Seventh-day Adventist Church in 1923, a year before the schism. He followed Ostvald out of the church and in so doing, took up a life of continual conflict with state authorities. In 1927 he was ordained as a minister. By 1936 he had been elected deputy chairman of the Faithful and Free Seventh-day Adventists, and in 1949 he became their chairman.
Shelkov has been in an out of prison almost constantly since 1931. Yet in spite of all the years spent in prisons or labor camps, he has managed to produce an impressive amount of literature. A prolific writer, his works include a history of the Seventh-day Adventist Church, a book on Soviet law, a four-volume work on the beliefs and structure of the Free and Faithful Seventh-day Adventists, and eight volumes entitled The Lawful Struggle for Freedom of Conscience Against the Dictatorship of State Atheism. In that, probably his most important work, Shelkov puts forward his philosophy that Christians have not only the moral right, but the duty to oppose state enforced atheism. Government, he states, should be wholly secular, fulfilling the function of governing the people without attempting to influence their religious beliefs, without coercing the free human conscience. (p. 2)

We were of the opinion that Liberty stood for the same freedom of the human conscience, but Elder Hegstad in a release to Religious New Service (March 30, 1979, p. 21) stated that "Adventists do not usually become involved with Political activism to the extent that Shelkov has." Is this the line that will be taken by the hierarchy when liberty of conscience is restricted in our own land?

Credits

Editor: Elder William H. Grotheer

Published by: Adventist Laymen's Foundation of Mississippi / Arkansas

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-Watchman, What of the Night Issue #13 - 2 was released February 1980. It includes the following topics: '''The End''', '''One Ordained Minister's Response to Bacchiocchi's Advertisement in Christianity Today''', '''Observations on Action Taken Regarding Dr. Desmond Ford''', and '''When One Lauds an Individual as a Man for all Seasons, Subconsciously he is Telling You Something. The Prevailing Winds Vary with the Seasons'''.  It is credited to The Adventist Laymen's Foundation of Mississippi.
+Watchman, What of the Night Issue #13 - 3 was released March 1980. It includes the following topics: '''Coming Events Cast Their Shadows Before''', '''A Report on an Inquiry''', and '''Shelkov Update'''.  It is credited to The Adventist Laymen's Foundation of Mississippi.
 == Original PDF ==
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 [https://adventistlaymen.net/Documents/WWN/1980/wwn3(80).pdf Click to read or download the original PDF Document.]
-== The End ==
+== Coming Events Cast Their Shadows Before ==
+In the <u>Adventist Review</u> (January 17, 1980, pp. 8-11), two "Study Documents" were reproduced with the invitation for the laity of the Church to submit their reaction to these statements. This response was to be directed to Elder W. Duncan Eva, a vice-president of the General Conference, who was placed in charge of the project by the hierarchy. It was suggested that these two documents needed to be released together so that the one on "Creation and Re-Creation" could be better understood. The first document - "Revelation and Inspiration of the Bible" - stated well the basis of "thought" inspiration in contrast to "verbal" inspiration. However, one began to wonder why was this essential to a position statement on Creation. Could the hierarchy be seeking to tell the laity that Moses expressed "the thought" that God did create, but that we can interpret his words so as to allow the liberal intelligentsia in the Church their understanding about the age of the material substance of the planet, Earth. A very reliable source has stated to this writer that the director, Dr. Robert H. Brown, of the General Conference sponsored Geoscience Research Institute wants at least four to five millions years between the creation of the material elements of the earth, and the first day of Creation Week. The Study Document on "Creation and Re-Creation" is so worded to allow for just this. It reads:
-A recent church publication advertised the book -The End. What caught my eye in the advertisement was the fact this book which is subtitled as the "unique voice of Adventists about the return of Jesus" would explain among other objectives "how to relate the modern nation of Israel to last-day prophecy." Its author, Dr. Herbert Douglass, a former associate editor of the <u>Adventist Review</u>, now serves as one of the book editors at the Pacific Press. During the 1974 North American Division Bible Conferences, Dr. Douglass presented a paper in a similar vein - "The Unique Contribution of Adventist Eschatology." In this conference paper, he had specifically stated - "Adventists do not see theological importance in the establishment of the Jewish state in 1948 or the annexation of Old Jerusalem in 1967." (p. 6) I purchased the new book by Douglass, hoping that in the intervening years, and from further study and experiences, some of the "blind spots" in his eschatology would have been removed. In this hope I was to be sadly disappointed.
+<blockquote>The Bible statement that "the earth was without form and void" when God brought it into existence leads us to believe that God created all living things on earth and their supporting environment during the six literal consecutive days of Creation.(p. 11)</blockquote>The inquiring mind - or from the viewpoint of the Editor of the <u>Adventist Review</u>, a mind that sees something "sinister" in what appears to be "totally innocent" will ask "why" are these doctrinal statements being released at this time? One possible answer has been supplied by Dr. B. B. Beach, Secretary of the Northern Europe-West Africa Division of the Church. He stated in a talk before a meeting of the Association of Adventist Forums in Ohio, October 6, 1979 that at the coming General Conference Session in Dallas, Texas, in his judgment, there would take place "the most extensive revision of the  Church Manual" that has been seen during the eight sessions he has attended in his life time. One of these revisions will concern the Statement of Fundamental Beliefs of the Church. Here are his words:     <blockquote>I notice that there is a whole new section, especially dealing with the Fundamental Beliefs of the Seventh-day Adventist Church that are being put into the Manual that will be coming up for discussion at the coming Session [1980]. And this is rather significant. Things like a certain paragraph on the Holy Spirit, which is completely new; a paragraph on the Trinity; a paragraph on the Angels, I notice; <u>a paragraph on the Creation and the Fall of man</u>; a paragraph on the Church; a paragraph on the Lord's Supper; a paragraph on Christian Marriage; a paragraph on the Christian Home and Education. These are all complete new sections, and other sections are being amended by changing a word here and there, mostly improving the language. (From a taped transcription)</blockquote>In view of this, one must ask - Are those Doctrinal Statements to he used as a basis for the summary statements which are to appear in the revision and enlargement of the Statement of the Fundamental Beliefs of the Seventh-day Adventist Church? And this raises some other questions stemming from our past history. One must keep in mind that the book - <u>Questions on Doctrine</u> - "was designed to begin with the 'Statement of Fundamental Beliefs of the Seventh-day Adventist Church'" and was "an amplified- statement" of those beliefs. (<u>Adventist Heritage</u>, Vol.4, No.2, p. 44) In the "Introduction" of the book itself, it was stated that "the answers in this volume are an expansion of doctrinal positions contained in that official statement of Fundamental Beliefs." (<u>Q on D</u>, p. 9) Will the "revisions" of the <u>Manual</u> contain the heretical expansions and amplifications as found in Questions on Doctrine along with the other changes? At this point, none but the hierarchy know how far the intended revisions of the Manual will be pushed, but coming events do cast their shadows before!
-In this book, Douglass discusses various aspects of what Jesus had to say about the end in Matthew 24 and 25. His special emphasis from these chapters is on the parables Jesus told in regard to the end. In commenting on the "faithful and wise servant," he writes:<blockquote>When probation closes, where local conditions permit, he will be in the field or at the mill fulfilling his earthly responsibilities (Matt. 24:40, 41). The X-ray technician will be in his lab, the teacher in his classroom, the plumber with his pipes, the physician at the bedside, the student with his books, and the mother changing diapers. Discharging our earthly duties, in ways that reflect the glory of the character of God, is the "faithful and wise" servant's primary task. (p. 95)</blockquote>The message of Christ in Luke is passed by with but brief comment - "Luke's account of Christ's last day predictions adds certain features, such as the distress of nations at the roaring of the sea and waves, and men's hearts fainting with fear and foreboding regarding world events. Luke 21:25-27<nowiki>''</nowiki> (p.119) Luke's presentation does add certain features not found in Matthew or Mark, but these Douglass chooses to ignore, even though this book is to help explain "how to relate the modern nation of Israel to last-day prophecy." It is in Luke 21 that we have the specific relating of Jerusalem to last day events. Surely Douglass is aware of what the servant of the Lord wrote on this point. She stated:<blockquote>In the twenty-first chapter of Luke Christ foretold what was to come upon Jerusalem, and with it He connected the scenes which were to take place in the history of this world just prior to the coming of the Son of man in the clouds of heaven with power and great glory. (<u>Counsels to Writers and Editors</u>, pp. 23-24)</blockquote>Here is an incredible thing. Douglass is an editor and a writer. He professes great veneration for the writings of Ellen G. White. In this present book, over fifty percent of the 240 plus footnote references are to her writings. Yet in this work written about "the unique voice of Adventists about the return of Jesus," and one that has been billed as an explanation of "how to relate the modern nation of Israel to last-day prophecy," this reference from a book compiled for editors and writers is passed over. Let us examine it once again.
+The issue over Creation is not new - though contrary to the historic position of the Church. In one of the first issues of the thought paper - <u>"Watchman, What of the Night?"</u> - in fact, the fourth issue, April, 1968, we dealt with this problem which had been introduced in an editorial of the <u>Review</u> in 1967, and in the Sabbath School Quarterly for the Juniors in 1968. Since that thought paper is as apropos today as when first written, we reproduce it in full. And interestingly it was entitled - "The Thin Edge of the Wedge." Now the whole "wedge" is being seen!<blockquote>The Thin Edge of the Wedge
+Each Sabbath for about six months, I have been teaching a class composed of Juniors and Earliteens. (Their lesson topics coincide.) The Sabbath School lessons for the first quarter of this year (1968) covered the over-all topic - "Creation and Redemption." Each lesson in the Junior Quarterly is divided into daily assignments. The first lesson was very disturbing. The headings on the daily assignments for the first lesson were as follows:
+<blockquote>'''Lesson for Sunday - ''The Earth Is Created'''''
+'''Lesson for Monday - ''Creator of Heaven and Heavenly Beings'''''
-It is remarkable that the servant of the Lord did not say - "In Matthew 24, in Mark 13, and in Luke 21" - No, - she singled out only Luke 21, and declared the events related to Jerusalem as cited in Luke would be connected with the very final scenes of this world's history. And the only event in Luke, not found in either Matthew or Mark, concerning Jerusalem is that "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles [nations] be fulfilled." (Luke 21:24) No rationalization, quibbling, or introduction of the charge of "futurism" can alter the fact that in 1967 this prophecy was fulfilled. The evidence is too overwhelming to deny. Thus for Adventist editors and writers to declare that Adventists "do not see theological importance" in this event is to bury their own heads in the sand, and to seek to have the laity to do the same.
+'''Lesson for Tuesday - ''God's Plan Criticized (Rebellion of Lucifer)'''''
+'''Lesson for Wednesday - ''Satan introduces Sin into the Earth'''''
+'''Lesson for Thursday - ''Creation Continues'''''</blockquote>It is not difficult to note the suggestion what this outline of study contains. God created the elementary mass, and then, the rebellion of Lucifer erupted in heaven. Defeated, Satan was assigned to this earth, and then God continued His creative plans. If this were true, this would leave a great deal of time between the creation of the basic elements of the earth, and the creation of man on the sixth day. We are told concerning the rebellion in heaven led by Lucifer, that God "bore long" with this angelic leader. The amount of time is not specified but "long" from God's viewpoint is far greater than from the viewpoint of man.
-A section of the book -<u>The End</u>- is devoted to the "Transition from Jewish Nation to Christian Church." (pp. 62-64) It shows that the Church superceded the nation of Israel in the plans and purposes of God as His special people. This is true and valid. The nation of Israel is no longer the chosen nation under God, nor Jerusalem, the city of the Great King. Nor will it ever be again! But Jesus Himself gave a sign concerning the city which was to take place after it was no longer the place of the Divine Presence, which if the Christians had not heeded would have caused them to have perished in the destruction of the city of Jerusalem in 70 AD. The early Church could have taken the same line of reasoning as used by Douglass. They could have said - "Since the nation of Israel is no longer the nation of God, nor the city, the place of His presence, we see no significance in anything that will take place in the history of the city. Events in the history of Jerusalem have no prophetic importance to us." What would have happened in AD 66 had the early Church assumed such a theological posture?
+The lesson for the second Sabbath was even more specific on this point. The first question reads: <nowiki>''</nowiki>What was the earth like ''before'' Creation?" Genesis 1:2, first half, was given as the answer - And the earth was without form, and void; and darkness was upon the face of the deep." [Compare with Study Document on Creation and Re-Creation, paragraph quoted on p. 1 of this thought paper. Same verse used.] Two questions in the Friday review section emphasized the same thought. The condition of the earth "''before'' Creation" was stated to be without "form" and wrapped with darkness like a "swaddling band."
-While it is true that the sacred temple was devoid of the Divine Presence following the crucifixion of Jesus, and the "times of the Jewish church" were fulfilled in 34 AD, and Jerusalem desolated in 70 AD, yet the Bible teaches clearly and plainly that certain happenings in regard to Jerusalem - historical in nature - do have significance for the people of God. This is reinforced by the statement from the pen of Ellen G. White found in <u>Counsels to Writers and Editors</u>. The first as noted above had to do with the early Christian Church (AD 66-70). The fulfillment of "the times of the Gentiles" or nations (AD 1967) speaks to us, and yet another event in the history of Jerusalem (Daniel 11:45-12:1) will signal the imminent close of all human probation. This latter fact needs further study and explanation.
+Now it is true that the concept was specifically taught in these lessons that God created this mass - the basic elements of the earth. And it was God Who came back and formed the surface features of the earth. The amount of time separating the creation of the mass, and the creation of light on the first day was not given. It was intimated by suggestion through the arrangement of the lesson material.
-We have recognized "the standing up of Michael" (See Dan. 12:1) as a Biblical phrase for the cessation of the priestly ministry of Jesus, and the beginning of His assumption of Kingly power over the kingdoms of this world. (See Rev. 11:15) But Michael stands up at a specific time, - "at that time." This "time" is when a certain "he" plants "the tabernacles of his palace between the seas in the glorious holy mountain." (Dan. 11:45) This holy mountain is Jerusalem. (Dan. 9:16) Thus by noting carefully the prophecies of Jesus, we can look for a series of events leading up to the close of probation. Jesus Himself directed us to note happenings connected with the history of the once favored city. But if we choose to ignore this, will the prophecy of Daniel have any meaning for us? If we see no significance in the event of 1948, when Israel became a nation - "Coming events cast their shadows before" (DA, p. 636) - or in 1967, when Jerusalem was no longer under the control of the Gentiles, thus fulfilling Luke 21: 24, will we see anything unusual when the "he" of Daniel 11:45 plants the tabernacles of his palace in the glorious holy mountain?
+Why become disturbed over this seemingly little point? It is the thin edge of the wedge. If the idea be true that much time elapsed between the elementary creation and the formation of the earth's surface features, unless God created the "primordial substance" absolutely resistant to all forces, then these elements were acted upon by time and space. Would any changes occur in such a period of time? Is it possible that certain things that man can observe geologically, which cannot be explained by human reason, could be adjusted into such a period of time? Is this then becoming our "out" to accommodate ourselves to evolutionary processes?
-We need to take more than a passing thought to this warning:<blockquote>Before His crucifixion, the Saviour explained to His disciples that He was to be put to death, and to rise again from the tomb; and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. <u>So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble are clearly presented.</u> But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unprepared. (<u>Great Controversy</u>, p. 594)</blockquote>What is tragic is that an editor among the professed people of God is doing the work of Satan by seeking to "catch" away any impression that would make the laity wise unto salvation, and leave them thinking that merely continuing in the round of daily occupational pursuits is a satisfactory preparation for the time of trouble and the close of probation. (Reread quotes from <u>The End</u> on page 1, of this thought paper.)
+The sad part of this picture is that while the parents were studying in the adult lesson the power of God in the spread of the Gospel in Apostolic times, their children were being exposed to a teaching which opens the door to "evolutionary" processes, and modifies the power of God.
-In another section of the book - <u>The End</u> - Douglass seeks to explain his assertion that there is no "prophetic significance" to the role of Israel, or Jerusalem in last-day events, by noting - "The hermeneutical principle of conditional prophecy spares the biblical student from misunderstanding the role of modern Israel in the fulfillment of last-day prophecies." (p. 63) In support of this principle of Biblical interpretation, the author marshalls an impressive array of evidence. In this I fully agree, but does this prove his point? No, for though Israel is no longer the chosen people of God, and the promises made to them were conditional on their obedience to God's covenant with them - which they did not keep - nevertheless, Jesus and as Michael (Dan. 10:21) declared plainly that certain events in the history of this once favored people would be signs of the end, and warnings to God's true people.
+Parents who are consistent readers of the <u>Review & Herald</u> will not be unduly surprised, for a series of articles were written in 1967 advocating this basic theory. he very first paragraph of the editorials states clearly the problem to be discussed. Note this paragraph:<blockquote>''One area of current concern, study, and discussion in the church is the seeming conflict between certain observed phenomena in the natural world that appears to indicate a very great age for the surface features of the earth and the living things upon it, and statements in the Bible and the Spirit of Prophecy which limit these phenomena to a relatively few thousand years. One aspect of the problem has to do with whether the basic substance of the earth as a planet was created on day one of Creation week or immediately prior thereto, or whether our planet existed in a chaotic state before - possibly long before - that momentous first day. Do the Bible and the Spirit of Prophecy have an inspired answer to this problem?''</blockquote>The associate editor's conclusions could be summarized briefly as follows: The definition for "earth," "heaven(s)," and "create" as used in Genesis 1:1 would indicate that the surface features of this globe were all that was indicated as far as the Bible is concerned. As to the time of the creation of the elementary substance of our planet, his conclusion was, "The Bible ... does not answer this question." When considering the Spirit of Prophecy statements, the editor drew conclusion in these words:<blockquote>''In their Biblical context these statements are not concerned with the origination of the primordial substance of this planet, but with the creative acts specified by the inspired writer of Genesis 1 - the rearrangement of its surface elements into a suitable abode for man and the origination of living things by infusing the element of life into selected aggregations of matter.'' </blockquote>Now what does the Bible and the Spirit of Prophecy state on this question? First, let us consider the Bible. The fourth commandment from the lips of the Creator Himself reads:<blockquote>''For in six days the Lord made heaven and earth, the sea [the primary elements], and all that in them is [the surface features and living forms], and rested the seventh day.''</blockquote>If this were all that we had from Inspiration, I would not need to take a great leap of faith to understand that all - primordial substance and living forms in a suitable abode - was the work of God in six literal days.
-But Douglass wishes to make an exception to the rule which he seeks to use to mitigate what Jesus said. Quoting that "it should be remembered that the promises and threatenings of God are alike conditional," (SM, bk i, p. 67) as "the principle of conditional prophecy" (<u>The End</u>, p. 60), Douglass applies this to all peoples, nations, and churches, except the hierarchy and the corporate body of the Seventh-day Adventist Church. After using this principle to negate any connection between the nation of Israel and the end-time events, he introduces a "correlate to the concept of conditional prophecy" so as to avoid a universal application of this principle. And this is done even in the light of what has been written concerning the acted parable of Christ in cursing the fig tree: - "The warning is for <u>all</u> time. Christ's act in cursing the tree which His own power had created, stands as a warning to <u>all churches</u> [no exceptions given] and to all Christians." (DA, p. 584)
+In considering the light which the Spirit of Prophecy sheds on this topic let us first note the question asked in the editorial concerning what Sr. White had written. After discussing the possible meaning of the words, "earth," and "world" as found in several references quoted, the editor asks:
-Douglass calls his "correlate to the concept of conditional prophecy" - the "harvest principle." He explains in the simplest of terms that this principle means - "God will wait." (p. 65) And it is true - "God waited in the days of Noah, while the ark was a preparing." (I Peter 3:20) But it is equally as true that God said "My Spirit shall not always strive with man, ..." (Gen. 6:3) This "correlate" must be balanced against the fact that God is willing to wait. In his book, Douglass has not taken into account this factor even though there is abundant evidence in both the Bible and the Spirit of Prophecy to indicate that while God has waited "many more years" than was necessary for Him to wait, He will not continue to wait forever for His professed people to get ready.
+<nowiki>''</nowiki>Can we know which meaning of 'earth' and 'world' was intended?<nowiki>''</nowiki> The writer then concluded:  "She uses the words, 'earth' and 'creation' in the same sense In which the Bible writer uses them - of shaping of land, sea, and sky and their myriad forms of life during the six days of Creation week."
+Is there a clear-cut statement in the Spirit of Prophecy as to the meaning of "world" as differentiated from "earth"? And in the same connection is there a time specified as to how long ago this "world" was created? Also is the Spirit of Prophecy use of the term, "world," compared with the geological time-concept of how old the "world" is? Note the following in full context:
+<blockquote>''Infidel geologists claim that the world is very much older than the Bible record makes it. They reject the Bible record, because of those things which are to them evidences from the earth itself, that the world has existed tens of thousands of years. And many who profess to believe the Bible record are at a loss to account for wonderful things which are found in the earth, with the view that creation week was only seven literal days, and that the world is now only about six thousand years old.'' </blockquote>From this quotation it is important to note that the same "world" which infidel geologists claim is much older than the Bible record indicates, is the very same "world" which the Spirit of Prophecy declares to be "only about six thousand years old."
-In Ezekiel 9, God is pictured as having been seated in the midst of the "cherubim." He arises out of His place, and goes to the "threshold of the house" to give directions to the angel with a writer's inkhorn who is standing by the brazen altar. (vers. 2-3) He orders this angel into "the city" to set a mark upon "the foreheads of the men that sigh and cry for all the abominations that be done in the midst thereof." (verse 4) This chapter is but one "vision" of the "visions of God" given to Ezekiel which cover chapters eight through eleven. The whole picture is the portrayal of God acting; He is no longer waiting. God orders the falling of the "latter rain" symbolized as "coals of fire" from off the altar of His presence. (Eze. 10:2;5-7) It is God who meets the "princes of the people" "the men that devise mischief and give wicked counsel" - at the East Gate, and confronts them as to what group constitute the true people of God. (Eze. 10:18-19; 11:1-7, 15) The final picture is that "the glory of the Lord went up from the midst of the city." (11:23)
+In 1864 when this statement was written, the professed Christian world was explaining these unexplainable wonders found in the earth as occurring through successive ages, making each day of creation a vast, indefinite period of time. Such a belief was declared by the Spirit of God to be "the worse kind of infidelity." 12 Are we then, merely tempering the kind of infidelity we espouse? 'While we admit the six days to be literal, we have supposedly devised a way to involve long periods of time intervening between creation of the elements, and the first day of Creation week. Is this not also, "disguised infidelity" ?
-This prophecy of Ezekiel is referred to twice in the Spirit of Prophecy in a setting of a time sequence of last day events. Describing not a "global" mission as the final objective as does Douglass in his book (p. 78), the servant of the Lord speaks of "the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God." (3T:266) This closing work is connected with Ezekiel 9, and is described as "the last work." We are told - "Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those 'that sigh and cry for all the abominations that be done' in the church." (3T:267) Let it be understood that to the church was committed a "global mission," but when God arises from "the cherub, whereupon He was" the emphasis changes to "<u>the closing work for the church</u>" - a need which the hierarchy with its editors and writers are reluctant to admit.
+How appropriate are the words of inspiration:<blockquote>''The Holy Ghost is the author of the Scriptures and of the Spirit of Prophecy. These are not to be twisted and turned to mean what man may want them to mean.'' </blockquote><small>'''1   <u>Junior Sabbath School Lesson Quarterly</u>, First Quarter, 1968'''</small>
-The timing of this change of emphasis is given in another testimony. After quoting from Ezekiel 9:1-6, Ellen G. White writes - "Jesus is about to leave the mercyseat of the heavenly sanctuary, to put on garments of vengeance." (5T: 207-208). While God arises from the "Judgment" and orders a change of emphasis, Jesus remains at the mercy-seat but a little longer. A careful study of 5T: 208 pinpoints the time of the events of Ezekiel 9, with the prophecy of Jesus in Luke 21:24 to which we are encouraged to study in <u>Counsels to Writers and Editors</u>. (pp. 23-24). For the reader, who is desirous of some thoughtful study, I would suggest the following points to be noted. First carefully re-read Ezekiel 9. Ask yourself the question - Are the "nations" of earth the subject of this chapter? Then read page 208 of Volume 5 of the <u>Testimonies for the Church</u>. Observe the paragraph which begins - "With unerring accuracy. . ." What is the subject of this paragraph? Ask yourself - To whom does the "their" refer in the final sentence - "There is no more pleading of mercy in <u>their</u> behalf." Then read carefully, thoughtfully, and prayerfully, the first sentence in the next paragraph - "The prophet [Ezekiel], looking down the ages, had <u>this time</u> presented before his vision." There is a "time" in God's dealings with the nations, which coincides with His action of taking things into His own hands. He will wait no longer. "The closing work for the church" begins. Ezekiel 9, and the "inspired comments" must be placed into any "computer" which seeks to set before the professed people of God - the End. This has not been done by Douglass.
+<small>'''2   Ellen G. White, <u>Patriarchs and Prophets</u>, p. 39'''</small>
-In discussing "the principle of conditional prophecy" in chapter four of the book - <u>The End</u> - Douglass makes a very interesting observation:  "Although God promised a second chance to Israel after their failure leading up to the Babylonian captivity, He promised <u>no third chance</u> to them after they rejected the apostolic message in the first century." (p. 62) Based on <u>Christ's Object Lessons</u> (pp. 214, 216) the time of the final opportunity for the Jewish nation could be noted as "the witness during the 70th Week of Daniel 9 through Christ and His Apostles which climaxed in the stoning of Stephen in AD 34." It was the "generation of the 70th Week" which determined the fate of the Jewish Church. But this concept of no "third chance" applies with equal force to "spiritual Israel" of today - "God's professed people." They were given one chance in 1888-1901, and a second opportunity was afforded them in the revival of the 1888 Message 1924-1950. The history following 1950 tells all too well what we did with our second chance. It necessitated God arising from "the cherubim, whereupon He was" and ordering "the closing work for the church." He has told us when He did so. We have chosen to ignore this sign. The early Christians did not ignore their sign in AD 66.
+<small>'''3   Junior Quarterly, <u>op cit</u>, p. 6'''</small>
-While in 1948 the establishment of the State of Israel fulfilled no prophecy, it did foreshadow coming events, both in the history of nations, and in the history of God's professed people. But in 1967, with the control of Jerusalem once more in Jewish hands, prophecy was indeed fulfilled. God spoke, and His "professed people" have refused to hear. Faith - righteousness by faith - comes by hearing, and hearing the word of God. (Rom. 10:17) Truly, this is a "faithless" generation. And sadly - <u>The End</u> - adds to this faithlessness.
+<small>'''4   <u>Ibid</u>., p. 8'''</small>
-== One Ordained Minister's Response to Bacchiocchi's Advertisement in <u>Christianity Today</u> ==
+<small>'''5   Raymond F. Cottrell, "'in the Beginning ...'" <u>Review & Herald</u>, June 29, July 6, 13, 1967'''</small>
-[[File:WWN2(80)-ad.png|thumb|710x710px]]
-"The thing that really struck me as I read over the comments of the men who are helping Bacchiocchi sell his book was the little paragraph at the bottom.
-"When one thinks back some 400 years to the days of Dr. Martin Luther and his break from the great Roman Church, we see a man of learning, a man who had been trained for the priesthood, a man who could identify with the system, however, a man with an open mind. Yet, with all of this, Martin Luther stood for what he believed and became a 'separated brother' from the 'Mother Church.'
+<small>'''6   <u>Ibid</u>., June 29, p. 12'''</small>
-"It does seem strange that 400 years later, from the Church that is called to continue the arrested Protestant reformation comes a man who goes back to sit at the feet of those Luther broke away from. But this man is accepted and becomes, according to Christianity Today's advertisement the first 'separated brother' to earn a doctoratus at the Pontifical Gregorian University in Rome. How could it be that a Seventh-day Adventist would return to help heal a wound that cost her so many of her children so many years ago. Luther broke away; Bacchiocchi returns. The sad part, however, is that Bacchiocchi didn't stay in Rome. After receiving the gold medal from Pope Paul VI for his 'academic distinction' he is received with open arms into the very heart of Adventist education.
+<small>'''7   <u>Ibid</u>., July 13, p. 13 Ibid.'''</small>
-"All one has to do is read the comments by the men in Christianity Today, Nov. 16, 1979, p. 44, and you will know that the book could not teach the unique doctrine of the Sabbath day as taught and understood by the early leaders of the SDA Church, for God's message is not a smooth or acceptable message for most."
+<small>'''8   <u>Ibid</u>'''</small>
-Excerpts from a letter received here at the office, along with the <nowiki>''</nowiki>ad<nowiki>''</nowiki> which appears to the right and is transcribed below:<blockquote>A BEST SELLER!    FIVE REPRINTS ALREADY!
+<small>'''9   Exodus 20:11'''</small>
-From Sabbath to Sunday - A Historical Investigation of the Rise of Sunday Observance in Early Christianity -- by Samuele Bacchiocchi
+<small>'''10  Cottrell, <u>op. cit</u>.'''</small>
-A new look at the relevance of the Sabbath rest and worship for the present restless life, in the light of its Biblical basis and historical genesis.
+<small>'''11  Ellen G. White, <u>Spiritual Gifts</u>., Vol. 3, pp. 91-91'''</small>
-COMMENTS ON THE BOOK
+<small>'''12  <u>Ibid</u>., p. 92'''</small>
---- "A most impressive, helpful work of first rank scholarship..."                  Vernon C Grounds, President, Denver Conservative Baptist Theological Seminary.
+<small>'''13  Ellen G. White, Letter 92, 1900'''</small></blockquote>WE NEED TO GUARD CONTINUALLY AGAINST THE SOPHISTRY IN REGARD TO GEOLOGY AND OTHER BRANCHES OF SCIENCE FALSELY SO-CALLED, WHICH HAVE NOT ONE SEMBLANCE OF TRUTH. THE THEORIES OF GREAT MEN NEED TO BE CAREFULLY SIFTED OF THE SLIGHTEST TRACE OF INFIDEL SUGGESTIONS. ONE TINY SEED SOWN BY TEACHERS IN OUR SCHOOLS, IF RECEIVED BY THE STUDENTS, WILL RAISE A HARVEST OF UNBELIEF. THE LORD HAS GIVEN ALL THE BRILLINACY OF INTELLECT THAT MAN POSSESSES, AND IT SHOULD BE DEVOTED TO HIS SERVICE.
---- "A major work of serious scholarship ...."                                                    Ronald Barcley Allen, Professor, Western Conservative Baptist Seminary.
+<u><small>Review & Herald,</small></u> <small>March 1, 1898</small>
---- "A most creative contribution..."                                                            Norman Vincent Peale
+== A Report on an Inquiry ==
+[[File:White House Letter.png|thumb|360x360px]]
+At the time of the visit of Pope John Paul II to the United States, I received an anonymous, typewritten letter from Takoma Park, Maryland, telling me that Elder Neal C. Wilson, interim president of the General Conference, had received an invitation from the White House to attend the reception to be given there in the Pope's honor. The author of the letter indicated that at the time of the writing, he/she did not know what Elder Wilson's reaction would be - whether he would attend or not. While on the West Coast shortly thereafter, I mentioned to various groups with whom I met, this letter, and told them that as soon as I could verify how Elder Wilson responded to the invitation, I would let them know. Since this is of general interest, we reproduce the response from the White House to our inquiry.<blockquote>THE WHITE HOUSE
---- "It is a thorough and painstaking peace of research..."                               Bruce M. Metzger, Professor, Princeton Theological Seminary.
+WASHINGTON
---- "A remarkable ecumenical portent ...."                                                  Review, The Expository Times.
+January 8, 1980
---- "Impeccable, truly a marvel ..."                                                                 Review, The Catholic Historical Review.
+Dear Elder Grotheer,
---- "An invaluable contribution ...."                                                                James P Wesberry, Executive Director, The Lord's Day Alliance of the USA.
+Your letter inquiring about the attendance of Elder Neal C. Wilson at the White House reception for Pope John Paul II.
---- "A stimulating and luminous study."                                                      Review, The Banner.
+According to our records, Elder Wilson did not attend this event.
---- "A startling treasury of information ...."                                                        Review, The Disciple.
+Sincerely,
---- "A scholarly and fascinating study ..."                                                       Robert I Fauth, President, Eden Theological Seminary.
+Gretchen Poston
-Dr. Samuele Bacchiocchi was the first "separated brother" to earn a doctoratus at the Pontifical Gregorian University at Rome. He was awarded a gold medal donated by Pope Paul VI for academic distinction.
+Social Secretary to the White House
-NEW CLOTH EDITION,                                                                                    384 pages, $9.95, postage paid.                                                                    MAIL YOUR PRE-PAID ORDER TO:                                                                       Dr. Sarnuele Bacchiocchi                                                                                  230 Lisa Lane Berrien Springs, Michigan 49103
+Elder William H. Grotheer
-CHRISTIANITY TODAY</blockquote>
+Adventist Laymen's Foundation,
-[[File:WWN2(80)-PacificUnion.png|thumb|244x244px]]
-<blockquote>'''Pacific Union College                         -- Teacher Given Leave to Prepare Doctrinal Statement --'''
-'''by -- J. W. Cassell, President, Pacific Union College'''
+P.O. Box 178
-Some administrative decisions of the Church are of interest to the membership at large. When there is a possibility that these decisions may be misinterpreted or misunderstood it is desirable, and necessary to the unity of the Church, that an informational statement be issued. A recent decision by one of the educational institutions of the Church impacts on two world divisions and seems to require such a statement.
+Lamar, Arkansas 72846</blockquote>
-The board of trustees of Pacific Union College, after consulting with representatives of the General Conference and the Australasian Division, has voted to give Dr. Desmond Ford, a visiting professor from the Australasian Division, a leave of absence with salary to provide him an opportunity to devote his full time to continued research and preparation of a documented statement on the topic of the sanctuary and related issues.
+== Shelkov Update ==
+In the October, 1979, issue of <u>"Watchman, What of the Night?"</u> - we reported on "Seventh-day Adventists in Russia." In this report, we called attention to the fact that "on March 14, 1978, Elder Vladimir Shelkov, presiding elder of the Church of the True and Free Seventh-day Adventists, was arrested in Tashkent, a Soviet city in Central Asia." A year later, he was tried in Tashkent, and at 83 years of age was "sentenced to five years of strict regime in a corrective labor colony." This man has spent 23 years of his life in Soviet prisons, having been released the last time in 1969. He went into hiding, and remained there until his arrest once again in March, 1978. In this report, we also noted that the visit of Elder Alf Lohne, Vice President of the General Conference, to prepare the way for Elder Pierson's state visit to Russia, preceded the arrest of Elder Shelkov. According to Elder Lohne's own report of his trip to Russia, he visited the very area where Elder Shelkov was arrested because "many believers" lived there. (<u>Review</u>, July 14, 1977) But Elder Pierson on his state visit to Russia did not go near to this area, even though a large number of Adventists resided there. Furthermore he did not visit this elderly minister in prison, nor speak to the authorities regarding his arrest and imprisonment. Now more information has come to light.
-This board action was the result of a public presentation by Dr. Ford on the subject of the investigative judgement in a meeting of the Association of Adventist Forums held on the campus of Pacific Union College October 27, 1979, in which he took issue with basic theological positions held by the Seventh-day Adventist Church.
+Alexander Ginsburg, one of four Russian dissidents exchanged in early 1979, spoke in the Hole Memorial Auditorium on the LaSierra campus of LLU, November 13, 1979. His remarks and other data given at the time have been reported in the Winter, 1979, issue of <u>La Sierra Today</u>. He spoke from firsthand observation, as he was with Elder Shelkov in prison, and has read eight books by Ellen G. White, translated by Elder Shelkov into Russian. Here is Ginsburg's own evaluation of this man of God, whom Pierson ignored, and refused to intercede for when in Russia:<blockquote>I met Shelkov during my second sentence in a Soviet concentration camp. And I would say Shelkov played the decisive role in my own moral training as a human being. Now I have been a Russian Orthodox since I was 13, and I don't think I'll ever become an Adventist, but to this day I remain very much under the influence of this miracle.
+It is precisely due to the influence of people like Shelkov that our society which has been perverted into a society of atheists will one day return to be a society of believers (p. 3)</blockquote>The hierarchy and the <u>Adventist Review</u> talk about and play up the work of the Church in Russia. See the picture in the <u>Adventist Review</u>, November 8, 1979, where Elder Alf Lohne is introducing Kulakov to the Annual Council. Could Kulakov and his partner be connected with the dreaded KGB? Vins, another exchangee has charged that the officially recognized All Union Council of Evangelical Christians and Baptists "is linked in the closest possible way with the authorities and the KBG," the Soviet secret police. (RNS, June 8, 1979, p. 16) Notice now what Ginsburg has to say about Kulakov "He states that there are 30,000 Adventists in the U.S.S.R. To some extent he is correct, because the church which he represents, does consist of about 30,000 people. He leads that part of the church which accepts the Soviet legislation which discriminates against all churches including the Adventist one." (<u>ibid</u>.) Elsewhere in the <u>La Sierra Today</u> report it is explained that "the Soviet legislation" means work and attendance at school on the Sabbath.
-During this leave of absence, Dr. Ford will be located in the Washington, D.C., area where the resources of the General Conference Archives, the Ellen G. White Estate, and the Biblical Research Institute will be available to him. Provision will be made for Dr. Ford to consult in Washington with other theologians of the Church.
+Why didn't the hierarchy in Washington during the Annual Council tell about the "miracle" of Adventism in Russia instead of parading these possible KGB agents before the Council? You haven't read in the <u>Adventist Review</u> anything about the message Ginsburg gave in the Hole Memorial Auditorium, have you? Perhaps the editor is still trying to figure out why Ginsburg sees something "sinister" in the recognized Adventist church in Russia when everything is so "innocent and meaningless." But here is Ginsburg's report:<blockquote>But the church of those who call themselves "True and Free Adventists" is four times greater and they do not accept the Soviet legislation.
+Imagine a person who has spent 23 years of his life in Soviet prisons, prisons which even fascist Germany could not devise for itself. He was finally released at age 69. In the first year after his release authorities began to search for him to re-arrest him. But he hid in the underground. And spending 13 years in the underground he succeeded in more than 80 works of theology. He translated into Russian eight books of Ellen G. White, and wrote a series of 10 books, each 300 pages long, on the just struggle against state atheism. All of these works he published on his own underground press, and organized their distribution. All in thirteen years. When he was 83, he was arrested again, and condemned to five more years in Soviet concentration camps. I speak of Vladimir Shelkov, the present head of the True and Free Adventist Church in the Soviet Union. (ibid.)</blockquote>[Circumstantial evidence implicates a member of the Washington hierarchy as being either directly or indirectly involved in the arrest of this 83 year - old voice of free and true Adventism in the Soviet Union.]
-In harmony with the Church Manual, Dr. Ford's documented statement will be reviewed by Biblical scholars and administrative leaders of the Church in the summer of 1980.</blockquote>An Identical Statement appeared in the Adventist Review, December 20, 1979, p. 23 over the name of Elder C. 0. Franz, Secretary of the General Conference. This indicates complete concurrence between the Board of Trustees of Pacific Union College and the General Conference as suggested in this article. Such a mutual report spreads the accountability for the results that might follow the action taken.
+Why doesn't Elder Neal C. Wilson, interim president of the General Conference seek Shelkov's release from prison, and have him come and address the General Session in Dallas, this year? Let the church see a modern miracle of the grace of our Lord Jesus Christ instead of possible KGB agents. Elder Shelkov represents 120,000 Adventists compared to the 30,000 for whom Kolakov speaks.
-== Observations on Action Taken Regarding Dr. Desmond Ford ==
+Not only has the True and Free Seventh-day Adventists been termed a "miracle" by an "outsider" looking in, but the cause of the "schism" within the Russian Seventh-day Adventist Church has now been told. Here is the story:<blockquote>The actual schism in Russian church didn't take place until the meeting of the Fifth All-Union Congress of Seventh-day Adventists in 1924. The leaders of the main Russian Adventist church felt that in order to brings others to salvation, Adventists must learn to integrate themselves into Soviet society. They issued a statement expressing their full support of the new government:
-In the above report of the action taken by the Pacific Union College Board, it is stated to be in harmony with the <u>Church Manual</u>, but no page reference is given. However, the <u>Church Manual</u> does state in the section entitled - <nowiki>''</nowiki>Reasons for Which Members Shall Be Disciplined<nowiki>''</nowiki> (page varies with year of edition):       Among the grievous sins for which members shall be subject to church discipline are the following:
+"We are convinced that God, in His providence, has disposed the, heart of our unforgettable V. I. Lenin and his closest associates and given them wisdom in the capable organization of the only progressive and up-to-date apparatus of government in the world. We delegates of the Fifth All-Union Congress of Seventh-day Adventists express to the government of the USSR. ... our gratitude and sincere support for all the freedoms it has won."</blockquote>[Comment:  The segment of the church which made obeisance to atheistic and godless communism is the church group which the hierarchy in Washington is backing. This is the church which Pierson in his state visit to Russia encouraged and sought to unite its factions. This is the church which sends its representatives to our Annual Councils, and General Sessions, and which bows to "Soviet legislation" in regard to work and school attendance on the Sabbath. Let it not be forgotten, however disagreeable it may be, that as long as one supports the hierarchy with their means, they are in the act seconding the church in Russia that did obeisance to atheism.]<blockquote>A separate group, led by G. Ostvald, took a position diametrically opposed to that of the organized church. They refused to accept what they called enforced state atheism, refused to register their congregations as required by Soviet law, and consequently exist to this day illegally. ...
+Vladimir Shelkov, their present leader, was a Bible worker for the Seventh-day Adventist Church in 1923, a year before the schism. He followed Ostvald out of the church and in so doing, took up a life of continual conflict with state authorities. In 1927 he was ordained as a minister. By 1936 he had been elected deputy chairman of the Faithful and Free Seventh-day Adventists, and in 1949 he became their chairman.
-.   Denial of faith in the fundamentals of the gospel and in the cardinal doctrines of the church or teaching doctrines contrary to the same.
+Shelkov has been in an out of prison almost constantly since 1931. Yet in spite of all the years spent in prisons or labor camps, he has managed to produce an impressive amount of literature. A prolific writer, his works include a history of the Seventh-day Adventist Church, a book on Soviet law, a four-volume work on the beliefs and structure of the Free and Faithful Seventh-day Adventists, and eight volumes entitled <u>The Lawful Struggle for Freedom of Conscience Against the Dictatorship of State Atheism</u>. In that, probably his most important work, Shelkov puts forward his philosophy that Christians have not only the moral right, but the duty to oppose state enforced atheism.  Government, he states, should be wholly secular, fulfilling the function of governing the people without attempting to influence their religious beliefs, without coercing the free human conscience. (p. 2)</blockquote>We were of the opinion that <u>Liberty</u> stood for the same freedom of the human conscience, but Elder Hegstad in a release to Religious New Service (March 30, 1979, p. 21) stated that "Adventists do not usually become involved with Political activism to the extent that Shelkov has." Is this the line that will be taken by the hierarchy when liberty of conscience is restricted in our own land?
-It is admitted in the action of the College Board, Dr. Ford at a meeting on the campus of the college "took issue with basic theological positions held by the Seventh-day Adventist Church." And the <u>Church Manual</u> outlines the due process to be followed in such a situation. This has not been done in the case of Dr. Ford. He has been made a special case and taken out of the hands of the local church of which he is a member. Why?
-Further the statement indicates that during the leave of absence, Dr. Ford will still be paid by the sacred tithe. He will also be given free and unlimited access to "the resources of the General Conference Archives, the Ellen G. White Estate, and the Biblical Research Institute." What other avowed enemy of basic Adventism than Walter Martin, during the Seventh-day Adventist Evangelical Conferences of 1955-1956, has been given such a privilege. Let a concerned layperson, or a concerned minister of the Church ask for this opportunity, and note what response they would receive from the powers that be. But here is a man who is declared by formal action of the Board of Pacific Union College, and concurred in by the hierarchy of the Church, to be at variance with "basic theological positions" given this privilege.
-Was Elder M. L. Andreasen given this privilege? And Andreasen was merely seeking to defend the historic faith of the Church against the inroads being made by the apostates who were involved in the book - <u>Questions on Doctrine</u>. What about Elder David Bauer, and others that could be named who have taken issue with apostasy in high places? Were they granted a leave of absence with pay, and full access to the "resources" of the Church from which to prepare a paper in defense of the faith once delivered to this people? Why this double standard? Why is the leadership of the Church deferring to an admitted apostate from "basic" Adventist doctrine, and giving him the full <nowiki>''</nowiki>resources<nowiki>''</nowiki> of the Church - finance and otherwise to substantiate his heresy, when in times past this same leadership has taken an inhumane and un-Christlike attitude and position toward those who have merely sought to uphold the faith committed to this people in 1844, and re-emphasized in 1888?
-These questions demand an answer. We suggest some possible answers for your consideration. The actual decision in regard to what Dr. Ford is teaching has been postponed beyond the next General Conference Session to be held in Dallas, Texas, in April, 1980. It will not be until in the summer following the session that whatever Dr. Ford presents to the "administrative leaders" will be reviewed. This assures - so the hierarchy hopes - no introduction of controversial doctrinal matters before the General Conference in session. Only the General Conference in session can alter the doctrines of the Church. However, since the Evangelical conferences in 1955-1956, the doctrines of the Church have been altered by merely publishing books with the endorsement of "The Editorial Committee" as was done in the case of <u>Questions on Doctrine</u>, or carrying the imprimatur of "the first<nowiki>''</nowiki> minister of the Church, as was done with <u>Movement of Destiny</u>. It will be most interesting to see what Wilson will do, if his interim appointment as "first minster" of the Church is extended to a full term by the delegates.
-It must not be forgotten that Elder Neal C. Wilson is part and parcel of the apostasy and trends which took place in the Church during the Pierson years. In 1967, the officers of the General Conference, including Wilson, invited representatives of the liberal intelligentsia of the Church to meet with them in Washington.
-<nowiki>''</nowiki>The purpose was to discuss possible methods of establishing a cohesive program to provide dialogue between the church leadership and this segment of the laity and to involve the latter more significantly in the activities and concerns of the formal church. The outgrowth of that meeting was an action by the officers of the General Conference (taken at the 1967 Fall Council) to approve the establishment of an organization known as the Association of Adventist Forums." (<u>Spectrum</u>, Winter, 1969, p. 5) This Association through its Forum meetings, and its publication - <u>Spectrum</u> - has questioned various positions of the teachings of the Church including Creationism, and the inspiration and validity of the writings of Ellen G. White. This Association has used the facilities of the Church, and has prospered under its blessing. Dr. Ford - who has been disseminating various apostasies - through books, articles, and appointments to Campmeetings - chose well the place to present his challenge to the sanctuary doctrine of the Church. What he presented from the podium of the Association of Adventist Forums on the campus of Pacific Union College was not just a spur of the moment study, but one which has been developing in Ford's thinking over a period of years. How could Wilson, or the Board of Trustees of the college deal with Ford, when they have placed, either directly, or indirectly by corporate involvement, their approval on what the Association of Adventist Forums stands for? Wilson could not afford to alienate the liberals, nor could he dare countenance Ford in the face of the growing conservative reaction to Ford's theology, and expect to be elected president of the General Conference in Dallas. So the day of reckoning was postponed till after the status quo is firmly established at the curia on the Sligo.
-Wilson has another problem. He placed his <u>nihil obstat</u> on the book - <u>Movement of Destiny</u>. As Chairman of the Guiding Committee for this book, he stands in a place of responsibility for what is to be found in this book. (p. 16) This book, like its predecessor - <u>Questions on Doctrine</u> - is filled with double-talk. But Froom is very explicit in certain places regarding the atoning sacrifice on Calvary. He captioned a section - <nowiki>''</nowiki>Atoning 'Act' <u>Completed</u> on Calvary's Cross.<nowiki>''</nowiki> (p. 500) Throughout this section, Froom twists and bends the writings of Ellen G. White to support this caption. Her position is very clear and simple - <nowiki>''</nowiki>Christ's sacrifice in behalf of man was full and complete. The <u>condition</u> of the atonement had been fulfilled.<nowiki>'' (AA, P. 29) Having fulfilled the ''condition,''</nowiki> Jesus could enter as High Priest into the heavenly sanctuary to make atonement "by means of His own blood."
-However, if Froom<nowiki>'s position is carried to its ultimate and logical conclusion, there would be no need for Christ to carry on an intercession, or to offer His blood in the sanctuary above. Or would there be any sense in a ''final atonement," or "special atonement'' for ''all who could be benefited by His mediation, and thus cleanse the sanctuary.'' (EW, pp. 251, 253) What more could Christ obtain for us, if He obtained it all on Calvary in ''the Act''</nowiki> of the Atonement? And all that Ford is doing is carrying to its ultimate the positions upon which Neal Wilson placed his <u>nihil obstat</u>. (A good word, look it up in the Dictionary.) What then can Wilson do, but to recommend that Ford come to Washington, and have free access to the same sources that Froom used, and the opportunity which was afforded Walter Martin.
-The compromises in the Evangelical Conferences of 1955-1956 have now come to full fruitage in Dr. Desmond Ford's position on the atonement. The book - <u>Questions on Doctrine</u> - reads clearly this germination:<blockquote>When, therefore, one hears an Adventist say, or reads in Adventist literature - even in the writings of Ellen G. White - that Christ is making atonement now, it should be understood that we mean that Christ is now making application of the benefits of the sacrificial atonement He made on the cross; that He is making it efficacious for us individually, according to our needs and requests. (pp. 354-355)
-Only Christ, the Creator, the one and only God-man, could make a substitutionary atonement for men's transgression. And this Christ did completely, perfectly, and once for all, on Golgotha. (p. 400)</blockquote>
-== When One Lauds an Individual as a Man For All Seasons, Subconsciously he is Telling You Something. The Prevailing Winds Vary with the Seasons ==
-"Never were sadder words penned than the messages of Jeremiah, Ezekiel, and John, depicting the awful fate of God's children who departed from Him. It is infinitely sadder to think of a church of God to whom has come great light and privilege, through whom God has worked mightily in the salvation of souls, turning from her trust, her opportunities, her privileges, from the great message which made her all that she is, and trusting in herself and her own charms, her own riches, her own beauties, in union with the world, go down to destruction. When that time comes God's plea comes not to the church but to each individual alone. 'If any man hear My voice and open the door, I will come in to him, and sup with him, and he with Me.'"
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