Jesus and His Off-shoot Church

Over twenty years ago after I was dismissed as an ordained pastor from the Seventh-day Adventist Church organization and started a self-supporting church, I had a brief conversation with a fine SDA Christian man that I would like to share with you. This gentleman expressed to me that he really was planning to become a member of our self-supporting church because he was very dissatisfied with the direction the organized church was taking. It so happened that some SDA pastors heard of his intention and told him that Pastor Plummer’s church is an off-shoot, and that “he cannot be saved if he is not under the conference.” Consequently, he decided that he would remain with the SDA church organization because he did want to be saved.

The establishment of the New Testament experienced the rise of two significant off-shoot movements, namely, the John the Baptist ministry and the Jesus Christ Christian church. The existence of these two self-supporting churches created deep and far reaching concerns for the leaders of Judaism, the acknowledged God’s true established church organization of that time.

The Encyclopedia of Early Christianity, p. 503, 504, informs us that “from the first century, relations between Jews and Christians were marked by hostility – the opposition between an established religion and an off-shoot claiming to have supplanted it.” The leaders of the newly formed off-shoot church sought to prove the authenticity of their movement as a God ordained entity, while on the other hand a slanderous biography of Jesus Christ circulated, with the diabolical intent to discredit the Leader and ultimately the movement!

This article will address two questions:

  1. Why was there a need for Jesus to organize and lead an off-shoot church?
  2. What is the meaning of “the Vine”?

The parable found in Matthew’s gospel, chapter 21, verses 33–46, as told by Jesus is known as: The Parable of the Wicked Husbandmen or The Parable of the False Husbandmen. In Christ’s Object Lessons, 284, Ellen White calls it The Lord’s Vineyard. This parable demonstrates the posture of Judaism while it was God’s church and it likewise reveals the similar attitude of the SDA church.

Matthew records the parable as spoken by Jesus thusly: “Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet” (Matthew 21:33–46).

With reference to the narrative, Jesus specifically intended to convey that while God appoints pastors over His church, it is not His intention to communicate that they are the true proprietors. They are in fact just acting in the same manner as when a proprietor would let out a vineyard to husbandmen who would labor in the cultivation of it and make an annual return. He had expended much labor and money on the vineyard without any corresponding returns due primarily to the attitude of the husbandmen. So in the parable, Christ accuses the vine-dressers, who, like base swindlers, appropriate to themselves the produce of the vineyard. Jesus says that the vineyard was well furnished and in excellent condition when the husbandmen received it from the proprietor.

The design of our Savior is to show the great favors and signal privileges God bestowed upon the Jewish people in making them His church and peculiar inheritance as caretakers of His law.

The design of Jesus is also to show the base ingratitude and abominable evils of both the Jews and especially their leaders, or husbandmen, specifically (1) In abusing and slaying the prophets and (2) In their laying violent hands upon the Son of God and in crucifying Him so that their evil purpose of taking control of the vineyard could be realized!

Furthermore, Jesus’ design in speaking the parable carries with it a prophetic application for it foretold the rejection of the Jews, the establishment of Jesus’ Christian off-shoot church and God’s calling of the Gentiles, as well as the destruction of Jerusalem, the ruin of the temple, and the reason thereof.

With reference to the lesson that Jesus wanted to convey concerning the parable of the Vineyard, the servant of the Lord states:

“Those who are true learners in the school of Christ will study with intense interest the parable of the vineyard. In this parable Christ presented the true condition of the once chosen people of God. He revealed to them their sinful breach of trust. He designed this parable to be a lesson to all, warning them that unless they walk in the ways of the Lord, keeping all His commandments, He can not bless and sustain them. The church on earth is greatly beloved by God. It is the fold provided for the sheep of His pasture. But the Lord will not serve with the sins of His people. Many times He has suffered calamity and defeat to come upon them because they have glorified themselves, weaving false principles into their practise [sic]. He willingly forgives those who repent, but He will remove His favor from those who go on sinning, exalting self, and mingling the sacred with the common. Terrible judgments will destroy those who have misrepresented Him, saying, ‘The temple of the Lord, The temple of the Lord, The temple of the Lord, are these’ (Jeremiah 7:4), when their example is misleading.” The Signs of the Times, October 31, 1900.

The essence of this parable is therefore seen in the question the Saviour posed to these leaders of His church and the answer that they gave. “When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons” (Matthew 21:40, 41). Ellen White commented, “The speakers had not at first perceived the application of the parable, but they now saw that they had pronounced their own condemnation. In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple. The lord of the vineyard had done everything needful for its prosperity.” The Desire of Ages, 596. 

Who are husbandmen?

They are farmers, keepers of vineyard, caretakers of cattle (see Matthew 21:33; Joel 1:11; Zechariah 13:5).

Whom do the husbandmen represent?

Firstly, the vineyard represents the Old Testament Hebrew church. God brought Israel from Egypt into Canaan, planted her a choice vine, fenced her, equipped her there, and placed her under spiritual leaders who are represented as husbandmen. That is why Jesus’ words in Matthew 21:33 were directed to the chief priests and elders.

David wrote, “Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it” (Psalm 80:8).

The Prophet Isaiah penned, “For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant” (Isaiah 5:7).

Second, Ellen White shows also that the husbandmen represent the Jewish nation, “whom God had appointed to cultivate His vineyard, the world.” Manuscript Releases, vol. 16, 328.

Whom do the servants represent?

“The servants whom God sent to receive the fruits of the vineyard were the prophets and teachers through whom God had called Israel to render to Him His dues.” Ibid.

Christ was addressing people who were acquainted with the things of God. He was talking to His people, the stock of Israel, product of the wilderness church. Various prophets and patriarchs spoke of their heritage. For example, Isaiah beautifully records the parable of the vineyard in chapter 5 of his book, speaking of the house of Israel: “Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein” (Isaiah 5:1, 2).

And the prophet Ezekiel in his book declared of Israel, “Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters” (Ezekiel 19:10).

So, based upon the word of the Lord through the Prophet Isaiah, Israel was a vine planted in the Promised Land by the Lord. Yet, Israel was not the true vine. The Savior, as He looked sorrowfully on them, continued: “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” (Matthew 21:42–44). This replacement would be in consequence of their rejection of Him.

This parable spoken by our Lord specifically calls our attention to the vicious actions and outrageous conduct of the husbandmen who were in charge of God’s vineyard! When they were called upon at the proper season to produce the fruit expected by the owner of the vineyard, they failed to do so. This was primarily due to the false belief that they adhered to and taught that they were and always would be the chosen people of God.

Jesus loves His church dearly, and that’s why when He came on this earth He went directly to the Jewish church for the expressed purpose of working with His people in a united effort. (See Luke 4:16–30.) Sadly, however, “He came unto His own, and His own received him not” (John 1:11).

The question that we may rightly ask now is, Why is it that the very church of His own planting rejected Him? As a preamble to answering this question, I share with you the following from John’s gospel, chapter 15, verse 1, where Jesus taught, “I am the true vine, and my Father is the husbandman.” In the book, The Desire of Ages, 675, we read, “Israel had been represented as a vine which God had planted in the Promised Land. The Jews based their hope of salvation on the fact of their connection with Israel. But Jesus says, I am the real Vine. Think not that through a connection with Israel you may become partakers of the life of God, and inheritors of His promise. Through Me alone is spiritual life received.”

Knowing that they were the chosen people of God, what was the attitude of the Jewish people? “The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.” Christ’s Object Lessons, 294. Their favorite expression was, “The temple of the Lord, The temple of the Lord, The temple of the Lord, are these” (Jeremiah 7:4). This phrase, repeated three times, expressed the pride that the people felt in the greatness of their religious institution, represented by the temple.

Again Ellen White tells us, “The Jewish leaders looked with pride upon their magnificent temple, and the imposing rites of their religious service; but justice, mercy, and the love of God were lacking. The glory of the temple, the splendor of their service, could not recommend them to God; for that which alone is of value in His sight they did not offer. They did not bring Him the sacrifice of a humble and contrite spirit. It is when the vital principles of the kingdom of God are lost that ceremonies become multitudinous and extravagant.” Christ’s Object Lessons, 297.

“The Jews” Ellen White wrote “looked upon Jerusalem as their heaven, and they were actually jealous lest the Lord should show mercy to the Gentiles.” The Desire of Ages, 29. Similarly today, like the Jewish leaders, many SDA leaders and members are very proud of their organization and they believe that being affiliated with it will ensure them salvation.

So why did the Jewish leaders and people reject Christ?

  1. They wanted to be like other nations. “And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them” (1Samuel 8:7). “God brought His people out from slavery and idolatry that they might keep the Sabbath of the fourth commandment. He Himself ruled over them. But in their desire to be like the nations round them, they rejected the Lord’s rule.” The Signs of the Times, February 17, 1898. “Israel had become tired of pious rulers who kept God’s purposes and God’s will and God’s honor ever before them according to God’s instructions. They wanted a reformed religion that they might by external, flattering prosperity be esteemed great in the eyes of the surrounding nations.” Christ Triumphant, 141.
  2. Because of a deep-rooted, false belief which led them to confuse the purpose of their church organization with the purpose of Jesus. The Jews believed that affiliation with their established church organization would guarantee them salvation because, according to them, “Israel” was “the vine,” the only source of salvation! How deceived were they because their own prophets have written, “Salvation is of the Lord” (Jonah 2: 9). “Salvation belongeth unto the Lord” (Psalm 3:8). Also, “The Lord is my light and my salvation” (Psalm 27:1); “Truly my soul waiteth upon God: from Him cometh my salvation” (Psalm 62:1). No church, religious organization, or a human being has ever been the source of salvation. Jesus is the source.
  3. Because of envy and jealousy. “Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable [hardhearted]. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and henceforth their lives were surrounded with darkness as the darkness of midnight.” Prophets and Kings, 712.

Why were the Jews envious and jealous of Jesus?

This leads to the fourth reason why the Jews and their leaders rejected Christ.

  1. Because the church leaders wanted the church and the glory for themselves. The gospel writer Mark tells us, “But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours” (Mark 12:7).

This intent to kill the heir was not just in their secret thoughts but was actually spoken by them. The gospel writer John reports the following:

“Then gathered the chief priests and the Pharisees a council, and said, What do we? for this Man doeth many miracles. If we let Him thus alone, all men will believe on Him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, Nor consider that it is expedient for us, that one Man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; And not for that nation only, but that also He should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put Him to death” (John 11:47–53).

These Jewish leaders rejected Christ and had Him killed in order to take full possession of His church. The husbandmen wanted the vineyard to do with as they pleased. Their focus was not God-ward but self-centered! Ellen White accounts the following: “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

The servant of the Lord also revealed the depth of the church leaders’ envy and jealousy. She states, “The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this Man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas’ (Luke 23:18)!” Ibid., 293, 294.

The reasons why Christ established His “off-shoot” church are quite evident. The Jewish leaders failed to realize that “Israel,” “the choice vine,” “the vineyard,” was only an “off-shoot” of the “true vine” – Jesus Christ, who declares “I am the true vine, and my Father is the husbandman” (John 15:1). He also said, “I am the way, I am the truth, I am the life …” (John 14:6). It is Jesus who constitutes the true church; It is Jesus who is the true and only source of salvation. It is Jesus who said, “For where two or three are gathered together in My name, there am I in the midst of them” (Matthew 18:20). Indeed, “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).
The great Protestant reformer Martin Luther wrote the following: “Christ, whom God the Father has raised from the dead is our righteousness and our victory.”

 

Pastor Ivan Plummer ministers through the Emmanuel Seventh Day Church Ministries in Bronx, New York. He may be contacted by telephone at: 718-882-3900.

Yielding Brings Ruin

We need to have the story of Jesus written in our hearts. God has promised, under the new covenant, to write His Law into our hearts and minds—our hearts representing our affections, and our minds representing our intellectual aspects. We need to believe and to love His Law and the story of Jesus, and it needs to be more dear and precious to us than life itself. “They overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.” Revelation 12:11. We need to come to the place that we would give our life for Christ’s sake because we love Him that much, and we do not want anything to separate us from Him.

This was the experience Shadrach, Meshach, and Abednego had when they refused to bow down to Nebuchadnezzar’s image. We also need that experience, for things are happening all around us—increase of crime, wars and rumors of wars, and the judgments upon the land. (See Matthew 24.) The United States is speaking like a dragon.

But, we are not to be fearful. The Bible says in 1 John 4:18 that perfect love casts out all fear. We need that perfect love to cast out all fear! There is a tendency to become frightened about what the Bible tells us is going to occur in the last days. It is comforting to know that Jesus is coming again soon to redeem us. But, the Bible also speaks of a “time of trouble,” which may not appear very comforting to us. It is natural for us to be afraid. “And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet.” Matthew 24:6. We are not to be troubled or to fear or have apprehension for the future, because we know that Christ will carry us through. If we are planted on the Rock, nothing can shake us. We are to lift up our heads, because our redemption draws near.

“We have nothing to fear for the future except we forget how the Lord has led us in the past.” Life Sketches of Ellen G. White, 196. It is important that we remember the past, because what happened in the past is applicable to us today. “These things . . . were written for our admonition, upon whom the ends of the ages have come.” 1 Corinthians 10:11. That is us! We must study history so we will not be led astray in the future. It only makes sense that if someone else has gone through an experience we are to go through, that we look and see how the situation was handled. It is well to learn from previous mistakes, failures, and successes. We do not need to worry about the future if our soul is right with God.

Beware of Men

In Matthew 10:17-19, Jesus, giving instruction to His disciples before sending them out to witness, said to them, as well as to us, what they were going to encounter: “But beware of men, for they will deliver you up to councils and scourge you in their synagogues. You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak.” These things happened over and over again. Many people have gone through these experiences, and we will face such things, too, but we are not to be frightened, for Jesus will be with us.

Protestant Reformation

During the Protestant Reformation, the Papacy tried many different tactics to destroy it. Persecution did not work, but one scheme was almost successful. If God had not intervened, the Protestant Reformation would have failed, because they were on the very verge of accepting the bait.

When Luther was brought before the Diet, he boldly declared that nothing was going to shake him. He said, “Here I take my stand; I can not do otherwise. God be my help.” (See Christ’s Object Lessons, 78.) The Diet was baffled. Here was one man, one lone monk with no backing, standing before all the great men of the empire, and they could not shake him. We need to stand as Luther, as the three worthies, and as Daniel stood. We dare not swerve our allegiance to God.

Shortly after Luther’s experience came one of the grandest moments for the Protestant Reformation, namely the “Protest of the Princes.” Instead of one man standing before the Diet, some of the most powerful princes in the empire stood on the offensive, not on the defensive. (See The Great Controversy, 197-210.)

Peace prevailed for a few years, but then came one of the most formidable obstacles to the Protestant Reformation—the Augsburg Diet in 1529 and 1530. The elector and princes were going to what seemed certain death. Their heads and morale were hanging low. It was then that Luther composed the song, A Mighty Fortress. It was timely and uplifted their spirits. It would be well for us to memorize that song.

Charles V had returned. He had vanquished Italy, and he controlled almost all of Europe. The pope had given him the order, “Crush Lutheranism.” He marched to Augsburg with that sole purpose. The princes and the elector knew it was dangerous, but Luther encouraged them. He said, “Go ahead, confess Christ before the great men in this world.” The Papists met them with warm friendship. They were trying to get them to yield to compromise, but that did not work. Next, they threatened persecution and death. That did not work either. Then they tried the most successful inducement and the most to be feared. The Romans said, “We will send three of our theologians, and you send three of yours. We will try to come to an agreement.” This was the newest and most formidable of the dangers. This plan almost crushed the Protestant Reformation.

Luther Begs to Be Excused

First, the Romanist party made amazing compromises and concessions. The Protestants put together a confession of 21 points. There were only three that the Protestants and Romanists were wrangling over. The Roman party made it appear that they had won the Reformation. They knew that if they could get the Protestants to yield once, they would eventually yield on everything. Unfortunately, the Protestants agreed at first, but Luther, from his hideout, wrote letters. From one letter we read: “I learned that you have begun a marvelous work, namely, to reconcile Luther and the pope, but the pope will not be reconciled, and Luther begs to be excused.” The Reformation was saved. He knew that when they began to yield, they stepped off the platform to sure ruin. Yielding will always bring ruin. We cannot compromise!

Whenever the church has yielded to compromise, the result has always been a lost battle. The early church was pure in the days of the apostles, but it compromised, and now we have the Roman Catholic Church. Compromise is spiritual suicide on the installment plan. We cannot pull down the banner even a little bit. Compromise may appear to look good, but it is not. That is what resulted in the Dark Ages. The Waldenses compromised, and many lives were lost. The Bohemians compromised, and their nation was bathed in blood. This sad history is for us to ponder.

We read from The Great Controversy, 607: “As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God.” The early Christians let down the standard to convert pagans, and it resulted in converting the church to paganism.

We, too, are going to have to answer for our faith. We must stand firm. Our God is A Mighty Fortress. He will uphold us and give us strength. We must say, as did Luther, “Here I take my stand; I can not do otherwise. God be my help.” The Great Controversy says that if Luther had yielded in one point, Satan would have won the victory. Neither can we yield in one point.

Dare to be a Daniel

Daniel was thrown into the den of lions because he prayed with his windows open, as he always did. (Daniel 6:10.) He did not compromise on one point, and God shut the lions’ mouths. Shadrach, Meshach and Abednego could have bowed down to tie their shoes, but that would have been compromising. They knew very well that to not bow could result in their deaths, but they stood firm, even though the greatest man in the world opposed them. (Daniel 3:12-19.) Their steadfast adherence to right converted Nebuchadnezzar. It is encouraging to know that if we stand for the right, souls may be converted. Before these experiences, Daniel, Shadrach, Meshach, and Abednego were tested on the point of appetite. Because they stood firm on the Word of God then, they were able to stand the more severe trials.

We must set our faces as firm as a flint now, if we are to stand later. “If you have run with the footmen, and they have wearied you, then how can you contend with horses? And [if] in the land of peace, [in which] you trusted, [they wearied] you, then how will you do in the floodplain of the Jordan?” Jeremiah 12:5. Right now we are deciding if we are going to stand as did Shadrach, Meshach, and Abednego or if we are going to bow down as all the other Hebrews did. We are choosing under which banner we are going to be arraigned. We are either with Luther, saying, “Here I take my stand; I can not do otherwise. God be my help”; or we are compromising.

Little Things

Some people excuse themselves, saying, “God understands.” God does understand your situation, and He tells you in His Word what you need to do. The devil is in the business of giving excuses, not God. We read in Romans 1:20 that we are all without excuse. There is no excuse if it goes against God’s Word. Daniel and his three friends stood firm in the little things. Because they had proved faithful in that which was least, they could be trusted with that which was more. “What if Daniel and his companions had made a compromise with those heathen officers and had yielded to the pressure of the occasion by eating and drinking as was customary with the Babylonians? That single instance of departure from principle would have weakened their sense of right and their abhorrence of wrong. Indulgence of appetite would have involved the sacrifice of physical vigor, clearness of intellect, and spiritual power. One wrong step would probably have led to others, until, their connection with Heaven being severed, they would have been swept away by temptation.” The Sanctified Life, 23. It is the little things in life that make up the sum of life’s big things.

Too many times we think that little things do not matter much. But little choices set us upon the path that we are going to take. If you bend a tree when it is young, it will grow bent. There are some funny looking trees, because they were bent that way when they were saplings. By compromising in little things, we prepare ourselves to compromise in big things.

Compromise and indifference in a religious crisis is one of the sins that God hates the most. We cannot flatter ourselves that we will stand when we are forced by law to disregard the Sabbath if we do not keep the Sabbath now. It is not just in the Sabbath; it is in everything of our lives. “It is the grossest presumption for mortal man to venture upon a compromise with the Almighty in order to secure his own petty temporal interest.” Testimonies, vol. 4, 249. God says what he means, and He means what He says. Right now, in the little things, we are determining our destination. “It is as ruthless a violation of the law to occasionally use the Sabbath for secular business as to entirely reject it, for it is making the Lord’s commandments a matter of convenience.” Ibid. It is just the same to compromise in any other point. It is always the principle.

Solomon compromised. This was what led to his ruin. He knew that polygamy was against God’s Law, but it was a very common practice. The first wife he took appeared to be converted, but eventually he set up an idol to another god, which he and his children worshipped—because he took one wrong step. If we, like Solomon, take that one wrong step down, it will be much easier to take the next one. We are developing habits that determine where we are going to stand. One little compromise in sin will eventually crowd out all the good.

Do you think that the Jews at their first departure from the right had any intentions of crucifing the Son of God? No, none whatsoever. But they took the one wrong step, and it led to that terrible sin. The fall of any person can be traced back to one departure from the right. We cannot, even in the slightest thing, compromise. It will not work. God considers it the grossest presumption to compromise in the smallest thing.

Compromise is the most dangerous thing we can do for our souls. In the history of the Israelites, there are many examples of failure, but, fortunately, there are encouraging examples also—Daniel and his three companions, Joseph, and others.

There is a song with these words: “Dare to be a Daniel, Dare to stand alone! Dare to have a purpose firm! Dare to make it known!” We must dare, like Daniel, to stand for the right no matter what. We cannot depart in the slightest, because it will lead to us going all the way renouncing everything and being lost.

Right now we are deciding if we are going to be numbered on the Lord’s side. If we know to do right, and do not do it, we will be weighed in the balances of the sanctuary and found wanting. Different people have different temptations and problems. It may not be the Sabbath issue for you; it could be something else. We dare not depart slightly; we must stand firm as a rock. The record says of Jesus that “He steadfastly set His face to go to Jerusalem.” Luke 9:51. That is what we must do—set our face steadfastly to go to the New Jerusalem. We must not allow anything to hinder us. We must not compromise in the slightest, because it will be our ruin if we do. Many pleasing allurements and inducements may be held out to us, but we cannot compromise. We must, as did Shadrach, Meshach, and Abednego, stand erect, not allowing anything to sway us.

Cody Francis is engaged in worldwide evangelism through Mission Projects International and pastors the Remnant Church of Seventh-day Adventist Believers in the Seattle, Washington, area. His gospel service began with Steps to Life in Wichita, Kansas. Cody and his wife, Mandy, have one daughter and live in western Washington. He may be contacted by e-mail at: cody@missionspro.org.

Tour of Waldensian Valleys

In February, I received an invitation to join a tour of the Waldensian Valleys in northern Italy. Having read about the Waldensians in The Great Controversy, I had always been impressed by their steadfast adherence to the word of God as given in the Bible and intrigued by their determination to remain true to that word in spite of the efforts of the papacy to force them to yield to the authority of the “church.”

I eagerly signed up and looked forward with great anticipation to the trip, never having been to Europe before.

Prior to the trip, tour participants received detailed instructions regarding a rendezvous point at the airport in Milan. Each member was to have a brightly colored sign, inscribed “WALDENSIAN TOUR,” which enabled us to gather at the airport in Milan without too much difficulty.

We climbed into three nine-passenger vans and left Milan for La Gianavella, the youth hostel where we were to make our headquarters for the next week. La Gianavella is a historical structure dating back to the 17th century, built by Josué Janavel (1617-1690), a prominent hero who fought against the Savoy Duke, persecutor of the Waldensian people and representative of papal authority. The hostel overlooks the Rorà valley, hidden in a chestnut woodland. It is reached by a tortuous and winding one lane dirt road, high up in the Italian Alps.

From my previous reading about the Waldensians in The Great Controversy and in J. A. Wylie’s History of the Waldenses, I had assumed that this sect faithfully adhered to the commandments of God. I learned during this trip that the primary point of contention between the Waldensians and the papacy was where authority lay – the church versus the Bible, and was not specifically a Sabbath vs. Sunday issue. I knew that historically the Waldensians were Sabbath keepers and assumed that they continued to remain faithful to the fourth commandment to this day.

I was startled and dismayed to learn that in 1975, they entered into an “integration covenant” with the Italian Methodist churches, having ultimately capitulated to the rules of the church as opposed to the law of God.

In spite of this disappointing discovery, it was inspiring to visit several of the Waldensian churches scattered throughout the valleys of the Italian Alps and learn the history of their valiant fight against papal authority, which dates back to the 12th century. It then took less than a hundred years for the Waldensians to be declared heretical and subjected to intense persecution.

In the 16th century, Waldensian leaders embraced the Protestant Reformation and joined various local Protestant regional entities. As early as 1631, Protestant scholars and Waldensian theologians themselves began to regard the Waldensians as early forerunners of the Reformation, who had maintained the apostolic faith in the face of Catholic oppression. The group was nearly annihilated in the 17th century and was confronted with organized and general discrimination in the centuries that followed.

When the Waldensians were chased from the Pellice Valley by the Duke of Savoy, they retreated into several deep valleys in the Italian Alps, eventually establishing churches, where their presence is still very prominent. The world headquarters of the Waldensian Church, its synod, is located in Torre Pellice, a now thriving town in northern Italy. The Waldensian Museum is located across a pedestrian thoroughfare from the synod building. Unfortunately, it was closed for renovation when we were there.

Our visit included stops at one of the caves where several hundred Waldensians hid from their persecutors, similar to the one where many were suffocated when the entrance was blocked, barricaded with flammable materials, and set afire—simply because they would not capitulate to papal authority.

Another inspiring site we visited was the precipice where those faithful to God’s word were thrown to their deaths unless they acknowledged the authority of the “church” as superior to the Bible.

Being a father and a grandfather, I had quite an emotional experience as I envisioned whole families making the steep trek up the mountain to their deaths, the fathers attempting to reassure their children of the love of God in spite of their ultimate fate.

We also visited the “infirmary,” where the Waldensians attempted to hide their elderly and infirm, a narrow, almost inaccessible ledge, invisible from above, that could be reached only by an extremely difficult descent through a narrow gap between huge boulders.

The determination and strong will of these faithful souls became more and more apparent as we toured the various places where they clung so tenaciously to their beliefs, beliefs which were based solely and completely on the Bible.

Perhaps, then, you can imagine my shock when I learned that today, the majority of those adhering to the Waldensian faith are Sunday keepers. It took centuries for the papacy to gain the victory, which testifies to the relentless efforts the enemy of souls exerts to lead souls astray.

What a lesson this is for us today. Will we, individually or as a sect, eventually yield to Satan’s subtle but relentless efforts to dissuade God’s people from the path of truth and righteousness? Or will we remain faithful to God’s word, even when threatened with death?

NOTE: For further information on the current beliefs of the Waldensian Methodist church, visit their website at www.chiesavaldese.org/aria_video_category.php?video_category=2. Although the original is in Italian, Google will translate it into English. It is a sad revelation of the current state of a once-faithful people.

 John R. Pearson is the office manager and a board member of Steps to Life. He may be contacted by email at: johnpearson@stepstolife.org.

Where Did Halloween Come From?

With the loving approval of their parents, children dress up in weird costumes and play pranks on Halloween night, little realizing that, for over a thousand years, this has been the one evening in the year specially dedicated by spirit mediums and witches to the worship of Satan.

Halloween has nothing to do with Christianity. It is a festival which no one—child or adult—should have anything to do with. We need to better understand the origins of Halloween and its dangers.

Origins of Halloween

Here is where Halloween came from:

During the Dark Ages, a number of pagan customs were adopted by the dominant Christian church in Europe. One of these was devil night, which was later named, “Halloween.” This special night, celebrated, since antiquity, as the night when the devils come out and walk about the streets, was a satanic festival on October 31 of each year. The next day was called “All Saints’ Day” (or Allhallows Day or All Souls Day), so “Halloween” was the name given to “hallows evening,” or the “evening before hallows day.” Like the night before it, Allhallows Day was dedicated to honoring the dead.

The Druids were an order of priests in Gaul (ancient France) and Britain. They were devil worshipers who told the people they must hold an annual celebration to their two leading gods: the Celtic sun god and their lord of the dead. On this night, the god who brings death—Satan—was worshiped in a variety of peculiar ways. This October 31 festival was named Samhain (or Sowein; both are pronounced “SAH-win”) or “summer’s end.” The next day, the sun god was worshiped.

On the night of October 31, they believed the dead came out of the graves and walked around; so they offered up sacrifices and had special feasts to honor them. The priests of Druid taught them that if they did not do this, when they themselves died they would be reincarnated as animals instead of people.

But pretended communication with the dead is the basis of spiritualism (also called spiritism), which is one of the most dangerous practices in society; for it invites the control of demons! We should have nothing to do with anything connected with spiritism. And that includes participating in Halloween.

Druidic priests became nominally converted to Christianity when, in the early centuries, it entered their land (a.d. 433–475), and Druidic practices, including the October 31 festival to devils, came into the church (a.d. 558) at that time. To pacify the followers of Druid, in the eighth century, Pope Gregory III (a.d. 731–741) declared November 1 to be a special feast day honoring the dead. In the ninth century, Pope Gregory IV (827–844) said that it must be kept by all Christians. Church discipline would be enforced on those who refused.

It is of interest that November 1 was the first day of the Druidic New Year. This made the evening before very special. As might be expected, because the night of October 31 had for centuries been dedicated to devils, the new church ruling only intensified the celebrations that took place that night. The devils made sure of that. Soon Halloween (Hallowe’en, Allhallows Eve), originally a pagan festival, became the outstanding Christian event held every autumn.

Do Not Offend the Devil

Celebrations of all kinds took place. In Ireland, carvings on pumpkins and jack-o’-lanterns (also known as will-o’-the-wisp, fox fire, fairie fire, friar’s lantern, and corpse lantern) were made. The legend was that a man named Jack had played practical jokes on the devil and bothered him, so the devil kept him out of heaven. Jack, therefore, had to live forever on earth carrying about a lit lantern, warning people not to offend the devil. The lesson for little children: Do not offend the devil.

Yet such teachings did not help either the people nor the morals of society. Throughout Europe, on this one night of the year, it soon seemed as if all the devils came out! Indeed, that was the hidden meaning of Halloween, and the wild excitement and orgies of the people on that night seemed to fulfill it.

The Druids believed that, on Halloween, ghosts, spirits, fairies, witches, and elves emerged from the woods and flew in from the skies to harm people. Those evil creatures must be placated with offerings of food. On that night, the Celts went with their children to one another’s house to gather food for the devil gods.

Other Fears

Animals were feared on that night also. Dogs, owls, snakes, and pigs were particularly worshiped on that night; but, among them, the cat was regarded with a special veneration. The Druid priests taught that cats—especially black ones—were sacred. This is why, today, we think of cats, as well as skeletons, pumpkins, skulls, and children with sheets over their heads (imitating ghosts), when we think of Halloween.

Druids were supposed to be able to cast spells and bring demon spirits into cats and similar animals. By believing those lies, the people feared the priests and were in bondage to do whatever they requested.

The Celtic priests also taught that witches ride on brooms through the skies on that night and fling down curses on those who do not honor the dead by taking part in the ritual ceremonies of that night.

Similar European Festivals

As might be expected, Satan had introduced a similar October festival on the mainland of Europe among the Finns and Goths. However, it was the Druidic festival in Britain—and the date of that festival—which was adopted by the Vatican as the official harvest festival in honor of the dead.

After being adopted by nominal Christianity in the Dark Ages, the festival of Halloween spread throughout Europe and to most countries which they later colonized. Yet few today are aware that this holiday originated in paganism, not Christianity, and that it is the most dangerous “holiday” in the year. For long ages, Halloween has been a night especially dedicated to satanic agencies. Every October 31 we see the clearest evidence of that fact.

The Druid priests in North Wales taught that the devils came out of the fire on this night. So bonfires were lit, to bring them out in droves! This is why outdoor night fires are today considered a part of the Halloween experience.

In North Wales, each family was told to build a bonfire and then throw stones into it, to bring out the devils and placate the dead. Prayers were offered. In the Scottish highlands, fortune telling was done by clairvoyants during the bonfire celebrations. . . .

Prognostication

Another ancient Halloween practice was prognostication. Events of the forthcoming year (which began the next day) were predicted. The spirits were thought to give this information to the priests on that special evening. By accepting these speculations as truth, the people came to fear the power of the priests even more. It is well-known, among spiritist mediums, that those people who follow horoscopes and go to fortune tellers are easier to control. If you want devils to harass your life, then go to the prognosticators, the fortune tellers.

Our only safety is in fleeing to Christ and pleading for His protection. If we do that, regardless of our past, we will be safe.

Even today, it is at the time of this October devil festival that the psychics (a modern name for spiritist mediums) write down and publish their predictions of the following year’s events. (It is of interest that lists of these predictions made by mystics have been compiled—and then checked out the following year. Only rarely does even one predicted event occur.) Have nothing to do with fortune telling, astrology, and horoscopes. Remember where they came from and the demon power controlling them.

Special Masses

After the papal edicts were given, adopting and “sanctifying” the October 31 festival into the church, the people were taught that, the next day, special masses must be said for the dead. Children were sent out to the homes on the evening before. The people were told to either give money or some other offering that night or fast the next day, so that departed souls might be released sooner from the suffering of purgatory. Because it was simpler to do, most gave Halloween offerings. In this way, the Druidic practice of begging food from home to home continued. The church of the Dark Ages was expert at absorbing pagan customs and then calling them “Christian.”

There are those today who have tried to “Christianize” Halloween Eve even more. They dress their children in Biblical costumes and celebrate Halloween as a “harvest festival.” But the origin of the night’s celebrations remains the same. We should not ape the world in observing special sacred days originated by Satan. Separation is needed, not compromise. . . .

Should we today celebrate this pagan night, which every witch, clairvoyant, wizard, and spirit medium will tell you is the outstanding occultic night in the year? Far better to keep our children home on that night, pray to God, and read the Bible! Dedicate your life anew to the true God, and shun the amusements and follies of the devil gods. Although very inviting, they will only bring you trouble and misery, confusion of mind, and an empty life without happiness. . . .

Druidic Element

“Unlike the familiar observance of All Souls, Halloween traditions have never been connected with Christian religious celebrations of any kind. Although the name is taken from a great Christian feast (Allhollows’ Eve), it has nothing in common with the Feast of all Saints and is, instead, a tradition of pre-Christian times that has retained its original character in form and meaning.

“Halloween customs are traced back to the ancient Druids . . . Halloween fires are kindled in many places even now, especially in Wales and Scotland.

“Another, and more important, tradition is the Druidic belief that during the night of November 1 demons, witches, and evil spirits roamed the earth in wild and furious gambols of joy to greet the arrival of ‘their season’—the long nights and early dark of the winter months. They had their fun with the poor mortals that night, frightening, harming them, and playing all kinds of mean tricks.

“The only way, it seemed, for scared humans to escape the persecution of the demons was to offer them things they liked, especially dainty food and sweets. Or, in order to escape the fury of these horrible creatures, a human could disguise himself as one of them and join in their roaming. In this way they would take him for one of their own and he would not be bothered. That is what the people did in ancient times, and it is in this very form the custom has come down to us, practically unaltered, as our familiar Halloween celebration. . . .

Roman Element

“In those countries that once belonged to the Roman Empire there is the custom of eating or giving away fruit, especially apples, on Holloween. It spread to neighboring countries: to Ireland and Scotland from Britain, and to the Slavic countries from Austria. It is probably based upon a celebration of the Roman goddess Pomona, to whom gardens and orchards were dedicated. Since the annual Feast of Pomona was held on November 1, the relics of that observance became part of our Holloween celebration, for instance the familiar tradition of ‘ducking’ for apples.” Francis X. Weiser, Handbook of Christian Feasts and Customs, Harcourt, Brace and World, Inc., New York, New York, 1958, 315–316.

Cult of the Dead Rites

“Our pagan forefathers kept several ‘cult of the dead’ rites at various times of the year. One of these periods was the great celebration at the end of the fall and the beginning of the winter (around November 1). Together with the practices of nature and demon lore (fires, masquerades, fertility cults) they also observed the ritual of the dead with many traditional rites. Since All Saints and All Souls happened to be placed within the period of such an ancient festival, some of the pre-Christian traditions become part of our Christian feast and associated with Christian ideas.

“There is, for instance, the pre-Christian practice of putting food at the graves or in the homes at such times of the year when the spirits of the dead were believed to roam their familiar earthly places. The beginning of November was one of these times. By offering a meal or some token of food to the spirits, people hoped to please them and to avert any possible harm they could do. Hence came the custom of baking special breads in honor of the holy souls and bestowing them on the children of the poor. This custom is widespread in Europe. ‘All Souls’ bread’ is made and distributed in Germany, Hungary, and in the Slavic countries.

“In some sections of central Europe boys receive on All Souls’ Day a cake shaped in the form of a hare, and girls are given one in the shape of a hen (an interesting combination of ‘spirit bread’ and fertility symbols). These figure cakes are baked of the same dough as the festive cakes that people eat on All Saints’ Day and which are a favorite dish all over central Europe. They are made of braided strains of sweet dough and called ‘All Saints’ cakes’ (Heiligenstriezel in German, Strucel Swiateczne in Polish, Mindszenti Kalácska in Hangarian).” Ibid., 312, 313.

Inspired Words

“Nearly all forms of ancient sorcery and witchcraft were founded upon a belief in communion with the dead. . . . This custom of consulting the dead is referred to in the prophecy of Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead?” Isaiah 8:19.

“This same belief in communion with the dead formed the cornerstone of heathen idolatry. The gods of the heathen were believed to be the deified spirits of departed heroes. Thus the religion of the heathen was a worship of the dead. . . .

“The deification of the dead has held a prominent place in nearly every system of heathenism, as has also the supposed communion with the dead. The gods were believed to communicate their will to men, and also, when consulted, to give them counsel. Of this character were the famous oracles of Greece and Rome.

“The belief in communion with the dead is still held, even in professedly Christian lands. Under the name of spiritualism the practice of communicating with beings claiming to be the spirits of the departed has become widespread. It is calculated to take hold of the sympathies of those who have laid their loved ones in the grave. Spiritual beings sometimes appear to persons in the form of their deceased friends, and relate incidents connected with their lives and perform acts which they performed while living. In this way they lead men to believe that their dead friends are angels, hovering over them and communicating with them. Those who thus assume to be the spirits of the departed are regarded with a certain idolatry, and with many their word has greater weight than the Word of God. . . .

“Modern spiritualism and the forms of ancient witchcraft and idol worship—all having communion with the dead as their vital principle—are founded upon that first lie by which Satan beguiled Eve in Eden: ‘Ye shall not surely die: for God doth know that in the day ye eat thereof . . . ye shall be as gods.’ Genesis 3:4, 5. Alike based upon falsehood and perpetuating the same, they are alike from the father of lies.” Patriarchs and Prophets, 684, 685.

“In the name of Christ I would address His professed followers: Abide in the faith which you have received from the beginning. ‘Shun profane and vain babblings.’ 11 Timothy 2:16. Instead of putting your trust in witchcraft, have faith in the living God. Cursed is the path that leads to Endor or to Ekron. The feet will stumble and fall that venture upon this forbidden ground. There is a God in Israel, with whom is deliverance for all who are oppressed. Righteousness is the foundation of His throne.” Counsels on Health, 458.

Reprinted with permission from The Real Story Behind Christmas, Easter, and Halloween, Harvestime Books, Altamont, Tennessee 37301 USA, 2003, 64–73. Copies of this book may be purchased from the publisher. Visit their web site at: www.SDADefend.com.

Seventh Day Adventist Roots — The Parting of the Ways

Following the Great Disappointment on October 22, 1844, opposition arose against the preaching of the advent message and against those proclaiming it. Most of the churches refused to admit the ministers that were preaching the coming of Christ. “Thus the impressive Millerite movement came to its tragic close, so far as its original form is concerned. The great stream ceased its onward flow and was dissipated, to use the figure aptly employed by Nichol (F. D.), like a river absorbed in the torrid sands of the desert. Here is his graphic portrayal.

” ‘The erstwhile fast-moving stream poured out over an arid, uncharted waste. The scorching sun of disappointment beat down, and the burning winds of ridicule swept in from every side. The river suddenly lost its velocity. There was no momentum to cut a clearly marked channel in this new, parched land. Sun and wind quickly began to play havoc with this directionless body of water, now spread thinly over a wide area. While a central stream of what had once been an impressive river, was more or less well defined, there were many lesser streams, which often ended in miniature dead seas, where stagnation and evaporation soon did their work. Indeed, no small part of the once large river, when evaporated under the scorching sun of disappointment, was finally returned to the sources from whence it came, the other rivers in the religious world.’ ” The Prophetic Faith of Our Fathers, 827.

Following the Disappointment, the leaders were concerned over the confusion of opinions that became prevalent. I. E. Jones describes the confusion at that time: “Our brethren this way are catching at every conceivable hypothesis to reconcile the movement of the tenth [day of the seventh month, or October 22] . . .But supremely ridiculous, painful and dangerous, as is this state of things among ourselves, it is not as much so as the ranks of our opponents present. Who can think of the endless diversity of opinion among them on the prophecies and atonement, free will, baptism, conversion, and every Bible truth; and not say in view of his temptations to leave this [Advent] cause, ‘To whom shall we go?’ . . . Oh, I sigh, for home. Home; sweet home. But, patience my soul.” Ibid., 828.

William Miller was very perturbed by the discord that existed among the various factions that grew out of the Millerite Movement. He said, “I must confess I am pained at heart, to see the battle we are now in . . . after having silenced our common enemy . . . Every [Adventist] paper which has come into my hands recently is full of fight, and that too against our friends.” Ibid.

He was openly opposed to all the various “new theories” that had arisen in an attempt to explain the Disappointment. He denied the application of the parable of the “Midnight Cry” to the seventh month movement and stated that that was not a fulfillment of the prophecy.

“The controversy as to whether the seventh-month movement was the logical and legitimate climax of the Millerite message, or whether it was a tragic mistake, hinged on what came to be known as the ‘shut door’ doctrine. The seventh-month movement, it will be remembered, was based on two premises: (1) The typical cleansing of the ancient sanctuary on the Day of Atonement, on the tenth day of the seventh Jewish month; and (2) the parable of the wise and foolish virgins, who, after passing the expected time of the wedding, fell asleep and were roused at midnight by the cry, ‘Behold, the bridegroom cometh!’ The wise virgins, who are ready to meet the coming bridegroom, enter with him into the wedding, where the door is shut after them. But the foolish ones, who failed to use their opportunity to be ready, then find themselves outside.” Ibid., 829.

In midsummer, of 1844, the cry went forth at “midnight” that the Bridegroom was to come, not in 1843, but in the seventh month of 1844. The cleansing of the sanctuary at the end of the 2300 years was to occur on the tenth day of the seventh month—the day when the sanctuary was cleansed in ancient Israel’s time. At the close of the 2300 years and the passing of the tenth day of the seventh month there were two courses open to those who refused to be discouraged by the passing of the time. Either the message containing the “midnight cry” was a delusion and the time a mistake or, the period had ended but the anticipated event was wrong.

After 1844, those that rejected the “Midnight Cry” message decided that the time was a mistake, the seventh-month a blunder and concluded that the “Midnight Cry” and the “Shut door” were still future. They said that “if the parable of the Bridegroom was yet to be fulfilled in the second advent, at a future ending of the 2300 days, they would be right in saying that the Bridegroom had not come and the door of the parable had not yet been shut. But if the time calculation had been correct —if the 2300 days had really ended in October, 1844—and the ‘Midnight Cry’ of the seventh month had been the true climax of the God-given message of a great prophetic movement, then those who held this view must necessarily believe that the parable of the virgins and the prophetic Day of Atonement had been fulfilled and that the ‘door’ of the parable—whatever it might be—had been ‘shut.’ ” Ibid., 830.

The Millerites taught that the door of the parable meant that the door of salvation would be closed at the Second Coming of Christ, when everyone would either be ready or lost. After the Disappointment, Miller and others thought that their work for the world was ended and that they were now in the tarrying time—a few days or months—until Christ should come.

In 1840, Himes and Litch had taught that after the sixth vial and trumpet ended, when the seventh trumpet sounded, the mystery of God was to be finished, the time of grace would end and probation’s door would be shut. Miller agreed with this interpretation, but added that there would be a little time to separate the good from the bad. Miller stated: “We have done our work in warning sinners, and in trying to awake a formal church. God, in His providence has shut the door; we can only stir one another up to be patient; and be diligent to make our calling and election sure.” Ibid., 831.

As time passed, this view was abandoned by the Millerites. Himes had never, since the Disappointment, believed that their work for the world had come to an end. Miller, along with some other leaders, soon came to be of the same opinion. The controversy over the “shut door” increased so dramatically that the leaders of the Millerite movement decided to convene a conference in Albany, New York, to attempt to resolve the conflicting views. The conference unanimously passed a report listing ten principles similar to the “Fundamental Principles” published in the Millerite papers, upon which they could unite. They opposed: “(1) The postmillennialists’ dream of world conversion before the advent. (2) The ‘Judaizing doctrine’ of the restoration of the literal Jews as a fulfillment of the Abrahamic covenant. (3) Any of the new tests advocated by various minority groups.” Ibid., 834.

But their attempt for unity was not altogether successful, and the Millerite movement was split into three groups.

The first group included J. V. Himes and others that repudiated the “shut door” and denied the validity of the seventh-month movement and that Christ’s coming was imminent. Having rejected all the views, which had made them a part of the Advent movement, they had no reason to exist and so soon, the group faded out of the picture. Litch also refused to accept the “shut door” idea and eventually broke with the Adventist groups and became a Futurist. The second group was concentrated in Maine and New York and they took extreme views stating that all probation had closed and the doom of the world was fixed. That the 2300 days were fulfilled in 1844 and the door was shut on Christ’s mediatorial work and no one else could be saved. Only those who had entered with Christ on October 22 would be saved.

The third group was smaller than the first group but soon far surpassed them in numbers. They believed and taught the validity of the seventhmonth movement and adopted Edson’s view of the cleansing of the heavenly sanctuary as an explanation of the Disappointment. They rejected the idea of the “shut door” (meaning the close of probation) and continued to preach the soon coming of Christ to all that would listen.

“This group, holding to the validity of the 1844 movement as a fulfillment of prophecy, saw in the Disappointment a test of those who were willing to make every sacrifice to be ready to meet their Lord, and then to hold their faith in the face of bitter disappointment. They insisted that the working of the Holy Spirit on the hearts of the participants in that movement had been proof that the Lord was in it; and consequently they felt that those who declared it all a mistake were repudiating the leading of God, and murmuring against the path in which He had led them.” Ibid., 841.

It was out of this third group that the Seventh-day Adventist Church developed. Joseph Bates, who had played a prominent role in the Millerite Movement, James White, a Millerite evangelist, Hiram Edson and others were prominent leaders. They rejected both formalism and fanaticism and became the nucleus of the Sabbatarian Adventists.

“Three key teachings, each developing independently, began to characterize the group which erelong became the Sabbatarian Adventists. And these features came to be regarded by them as interrelated in what they believed to be the prophetic charter of their mission. These three were: (1) The sanctuary, as embracing the special, or final ministry of Christ in the holy of holies of the heavenly sanctuary, thus giving new meaning to the message, ‘the hour of God’s judgment is come’ (2) the Sabbath, that is, observance of the seventh day, as involved in the keeping of the ‘commandments of God,’ and (3) the Spirit of Prophecy, or the ‘testimony of Jesus,’ to be manifest in the ‘remnant’ church, or last segment of God’s church of the centuries.” Ibid., 844, 845.

These three beliefs developed in various places. Hiram Edson and his group, after study in western New York, began to preach the sanctuary phase. Joseph Bates and others began to proclaim the Sabbath in Massachusetts and New Hampshire. In Maine, Ellen Harmon’s experience and influence established confidence in God’s past leadership and in His future guidance in the Advent Movement. These three groups eventually united.

“These three primary teachings—the Sabbath, the sanctuary, and the Spirit of Prophecy, along with the old basic, established, and fundamentally evangelical positions, as well as immortality only in Christ and the foundational Adventist teachings on the second advent and the Bible prophecies —formed the basis for the emergence of a new theological system, balanced in form and Scriptural in emphasis. Slowly the doctrinal framework of the Sabbatarian Adventists took definite shape. Their convictions were crystallizing as the thinking of different leaders began to be published in 1846 and 1847—the writings of Hiram Edson, O. R. L. Crosier, and F. B. Hahn, Joseph Bates, James White, and Ellen Harmon.

“As this merging of views began to take place, and the adherents of the Edson view of the sanctuary and the Bates view of the seventh-day Sabbath first began to coalesce, there was as yet no semblance of an organization, much less of an emerging denomination. But in this way, in three separate places in three different States, and all by the close of 1844, these three distinctive teachings that were to become major doctrinal features, in a distinctive Sabbatarian Adventist setting and movement, now reached out and touched each other.” Ibid., 848–850.

“A series of six Sabbath conferences, held in 1848, with an aggregate of several hundred in attendance, was the next step. Here these three distinctive features, with their already established positions, began to be forged into a single unified body of belief. And before long the essentials of an integrated system of evangelical, doctrinal, and prophetic truth were developed as held by Seventh-day Adventists around the world.” Ibid., 850, 851.

God was leading His remnant people.

 

Seventh Day Adventist Roots, part 7

Joseph Bates, the next personality in our list of four prominent men to associate with the Millerite movement, was born in 1792, in Fairhaven, Massachusetts. His parents were members of the Congregational Church. His father had been a captain in the Revolutionary War. At the age of fifteen, Bates took to the sea, sailing for Europe as cabin boy. He had many thrilling experiences while at sea, including surviving a collision with an iceberg; being commandeered as a gunner on the HMS Rodney, serving on blockade duty in the war between England and France; spending two and a half years as a prisoner of war and finally returning home after a six year absence. Bates married Prudence Nye, in 1818, and continued his work on ocean going vessels, rising to the rank of captain.

On his first trip as captain, he forbade anyone to drink “ardent spirits” aboard ship. On the next trip he determined to stop drinking, and later gave up smoking. In 1826, his wife placed a New Testament in his trunk. This turned out to be the beginning of a spiritual awakening for him. When one of his crewmembers became sick, Bates became anxious and, after a struggle, he began to pray. The death of the crewmember and his own responsibility, as captain, for the funeral service, brought him closer to God. At this point, he surrendered his life to Christ and began to study the Bible and pray every day. When he arrived home, Bates was baptized, and, in 1827, joined the New Bedford Christian Church, the church to which his wife belonged. The minister that baptized him refused to join Bates in his fight against liquor. With the help of the Congregationalist minister in Fairhaven he formed the Fairhaven Temperance Society. At this point, Bates gave up the use of tea and coffee.

Joseph Bates had strong convictions. While aboard ship, he gathered his crew and read them the rules for the voyage. These rules included prohibiting the use of intoxicants, swearing or washing of clothes on Sunday and the mandatory attendance at daily worship. Two of the crew were converted on the voyage. In 1826, he retired from sea service with a comfortable fortune. He turned his energies to serious church work and reform movements, always taking the side of the oppressed. Over the next few years, Bates formed a number of reform movements, each time losing some friends. In the face of opposition, he formed an antislavery society. He planned for a manual training school and, to provide labor, he planted three mulberry orchards to produce silk for market.

In 1839, a ministerial friend invited him to attend a lecture on the Second Advent. When Bates heard the message he exclaimed, “That is the truth.” He and Joshua Himes had been associated in various reform activities. Now Himes also became interested in Miller’s views on the Second Advent. Shortly after obtaining a copy of Miller’s Lectures, Bates fully accepted their teaching regarding premillennialism as the most important reform for that time.

As a member of the authorizing committee for the first General Conference, at Boston, in 1841, Bates invited Miller to hold a series of meetings in Fairhaven. He soon after became an active and successful Millerite minister. He was chosen chairman of the conference that authorized the production of lithographs of Fitch’s “1843 Chart,” and approved the conducting of campmeetings that were very successful.

Opposition to the advent message soon developed among the members of the Fairhaven Christian Church, leading him to withdraw from its membership. “In 1843 he sold his home, and most of his other real estate, and prepared to go where needed to herald the Second Coming of Christ. He had a burden to go down to the slaveholding States of the South, where other lecturers had been driven out by hostile inhabitants. Bates was warned that he would probably be killed because of his well-known abolitionist principles. Undeterred, he went into Maryland and preached to large numbers, H. S. Gurney, baritone singer, accompanying him. Their success aroused resentment and opposition, and a fiery Methodist class leader threatened to have them ridden out of town on a rail. Bates made the instant but telling rejoinder, ‘If you will put a saddle on it, we would rather ride than walk.’ This nimble reply disconcerted the man, and Bates continued: ‘You must not think that we have come six hundred miles through the ice and snow, at our own expense to give you the Midnight Cry, without first sitting down and counting the cost. And now, if the Lord has no more for us to do, we had as lief [gladly] lie at the bottom of the Chesapeake Bay as anywhere else until the Lord comes. But if He has any more work for us to do, you can’t touch us.’

“The Baltimore Patriot learned of the episode and after relating the story, said significantly: ‘The crush of matter and the wreck of worlds would be nothing to such men.’ In another incident in a little Maryland town, Bates made this reply: ‘Yes, Judge, I am an abolitionist, and have come to get your slaves and you too! As to getting your slaves from you, we have no such intention, for if you should give us all you have (and I was informed he owned quite a number), we should not know what to do with them. We teach that Christ is coming, and we want you all saved.’ ” The Prophetic Faith of Our Fathers, 548.

On the journey home, by boat, Bates hung up the prophetic chart, sang an advent hymn and gave a lecture on the coming crisis. When they transferred to a train he continued lecturing. He visited a number of islands along the coast of Massachusetts and many were converted to the Second Advent faith.

By 1848, Bates had accepted the Sabbath and was instrumental in the proclamation of that message. He held key positions all through the Advent Movement from 1840 on. He wrote a short history of the advent cause from 1840 –1847 titled, Second Advent Way Marks and High Heaps, the first of its kind.

“Bates pioneering spirit led him west to Michigan in 1849, where, in time, he gathered a company of converts in Jackson. In 1852, he went on to Battle Creek. Arriving early in the morning, and asking the postmaster for the name of the most honest man in town, he was directed to a Presbyterian by the name of David Hewitt. Bates was soon rapping on Hewitt’s door, telling him that he had some important Bible truth for him. The Hewitts became the first converts in Battle Creek, and their home the meeting place for a growing group.

“That episode was characteristic of Bates. He would go where there were no believers, secure a schoolhouse, hall, church, or even a home, hang up his chart, and preach the new-found light on the prophecies, and churches would come into being. When, in 1860, the Sabbatarian Adventists met in conference to effect their first organization, Bates, in the chair guided the conference.

“Bates played a prominent part in the ‘Sabbath Conferences,’ which began in 1848, and helped to give shape to the infant SDA movement. He, together with White, Edson, Pierce, Andrews, and others, studied out the doctrines from the Bible. In fact Joseph Bates, with James White, was widely recognized as cofounder of the SDA denomination.” Seventh-day Adventist Encyclopedia, 108, 109.

 

Joshua Himes—Energetic Leader

 

The fourth in our list of ministerial associates close to William Miller is Joshua V. Himes. “Judged by any standard of measurement, Joshua Vaughan Himes (1805-1895) was a remarkable character. Courageous, versatile, and a born leader, he was the great publicist, promoter, and organizer of the Millerite movement. While he was a power in the pulpit, he was an even greater power in the editorial chair. He was a really remarkable publisher, with the knack of knowing how to appeal to the public. His daring and his swiftness of action are illustrated by the speed with which he produced the first copy of the Signs of the Times. After Miller’s first suggestion, coupled with his own conviction of its need, it was under way within one week, starting from nothing.

“He had business acumen and organizational ability to a marked degree—managing conferences and giant campmeetings, as well as evangelistic and revival meetings, and keeping a great publishing and distribution project going smoothly and without needless duplication. Under his guidance the best publishing facilities the country afforded were enlisted to send forth the advent message. It was perhaps not too much to say that his was a feat unequaled in the annals of American church history, or of any other land so far as we know.” The Prophetic Faith of Our Fathers, 549, 550.

Himes was born in Rhode Island. His father wanted him to attend Brown University, but, because of a financial crisis in the family, Joshua went to New Bedford to learn a trade. His conversion

occurred in 1823 and he joined the First Christian Church. His ability as an evangelist quickly surfaced and he felt called to preach. He was invited to begin holding meetings in various schoolhouses and soon was holding many types of revival meetings.

In 1825, Himes began his life work in the ministry and began to preach in Plymouth. Eventually, he was appointed evangelist by the Massachusetts Christian Conference. He raised up a church of 125 at Fall River and he was soon called to become pastor of the First Christian Church of Boston. He resigned in 1837 to organize and build the Second Christian Church, with its Chardon Street Chapel. The Advent message first came to him in that chapel.

Being a reformer at heart, Himes was constantly crusading against the evils of his day. He was an assistant to William Lloyd Garrison in the battle against slavery, and it was in this chapel that Garrison’s New England Antislavery Society was initiated. He promoted a manual labor school and was a cofounder of the Peace Society, for the prevention of war. The Chardon Street Chapel became the center for many kinds of reform meetings.

On November 12, 1839, a conference of Christian Connection ministers was convened in Exeter. The day before, William Miller began a series of meetings, and out of curiosity the conference adjourned to go listen to Miller and asked him every sort of question. Himes was among the group. “Greatly impressed with Miller’s humble yet effective answers to the many pointed and sometimes tricky questions put to him, Himes invited him to hold a series of meetings in his own church in Boston. Miller accepted, and that eventful day marked a turning point in both lives and launched a new epoch in the advent cause and movement.” Ibid., 551.

“Himes combined deep spirituality and strict integrity with a true instinct for popular presentation. He was just thirty-five, pleasant and genial, neat in dress, and possessed of a charming personality. He was the embodiment of energy, and had marked initiative. And his entire manner begot confidence and gave assurance of his honesty and sincerity. He was dignified in bearing, but was ever a restless and energetic promoter of some cause in which he believed. Miller stayed in Hime’s home while giving his first series of lectures in Boston. Here they had many talks about Miller’s position on the second advent and on the millennium and the prophecies related thereto.” Ibid., 552.

Himes was convinced of the general points and felt a burden to get the premillennial truth before the public. He asked Miller why he had not preached in the larger cities. Miller replied that he had not been invited but that he would go wherever he was invited to preach. Himes told Miller to prepare for a great campaign, that the doors would be opened in every state east of the Mississippi. This prediction was literally fulfilled far beyond Miller’s expectations.

Feeling the need for a publication to get his views before the public and to shield him from abusive stories circulated, Miller conveyed this to Himes who immediately agreed to start the Signs of the Times. The next week (February 28, 1840), without any subscribers and only one-dollar, Himes produced the first edition.

Believers in the advent received the paper with joy while opponents were alarmed. At the outset it was a forum for both believers and opponents to voice their opinions. With the passing of time the paper was restricted to the presentation of the positions of the Adventists.

Himes published two more editions of Miller’s Lectures and was henceforth in charge of the publication and distribution of Advent literature. Among his publications were charts, pamphlets, books, tracts, songbooks, broadsides and handbills. In order to acquaint New York City with the message of the advent, Himes began publishing the Midnight Cry in connection with an evangelistic series. Ten thousand copies each day were printed and distributed in the city. When the meetings closed, the publication continued as a weekly.

“Himes was noblehearted, generous, and selfdenying. The funds accruing from the publication venture were turned to the spread of the tidings of the second advent. He traveled some twenty thousand miles, giving a lecture a day much of the time, and held some five thousand meetings, including a remarkable series of all-day camp meetings. In many ways Himes was the leading figure in the Millerite movement—a human dynamo of energy, ever pushing the cause of publishing and preaching, organizing the various enterprises connected with the movement. Although Miller was the actual leader, he delegated much authority to Himes, who had his complete confidence. The relationship between the two was like that of father and son. Of this fellowship Himes touchingly said: ‘We had rather be associated with such a man as William Miller, and stand with him in gloom or glory, in the cause of the living God, than to be associated with his enemies, and enjoy all the honors of this world.’ ” Ibid., 554.

 

SDA Roots, part 6

We pause in our perusal of the history of the rise of the Advent Movement to take a look at four men that unreservedly gave themselves to the propagation of the Second Advent message in 1838. We will consider their “backgrounds, talents, training, standing and diverse religious affiliations.” The Prophetic Faith of Our Fathers, 528.

The first of this quartet of men is Dr. Josiah Litch (1809–1886). Litch was a well-known minister in the New England Methodist Conference. He was born in Higham, Massachusetts, and joined the Methodist Episcopal Church at his conversion, at the age of 17.

Near the beginning of 1838 he received a copy of Miller’s Lectures with the request that he read it and render his opinion on the truth of what it advocated. Litch disagreed with the notion of setting a time for Christ’s coming. He at first refused to read the book. However, to please his friend and to satisfy his own curiosity to discover what evidences could be summoned to support such a doctrine, Litch read the book.

The more he read the more he was convinced of the solid foundation of Miller’s position. He felt that if all the evidences Miller presented in that book were true then he, Litch, had a responsibility to also preach the messages Miller had been giving around New England and elsewhere. Being fully persuaded, of the truth of Miller’s position, he decided to present the truth as he saw it, at any cost to himself.

Litch was studious and keen of mind and immediately began to write on the theme of the Second Coming. His first product was a forty-eight page synopsis of Miller’s views entitled Midnight Cry, or a Review of Mr. Miller’s Lectures on the Second Coming of Christ, About A.D. 1843. A wide distribution of this work resulted in bringing in many friends to the Advent cause. Wherever he went, Litch preached the imminent return of Christ. Throughout New England, Litch was one of only two ministers closely identified with Miller. The other was Charles Fitch who, for a time, had taken his stand with Miller. However, shortly thereafter, he returned to his former views that there would be a temporal millenium before Christ’s coming.

In April of 1838, Litch produced a two hundred-page book entitled The Probability of the Second Coming of Christ About A.D. 1843. Because so many of the prophecies had been fulfilled, he declared, in the preface, his belief in the certainties of prophecy and that the prediction of the Second Coming would be fulfilled in due time. During this same year “He prepared articles for the public print on the subject of the seven trumpets of the Revelation. He took the unqualified position that the sixth trumpet would cease to sound and the Ottoman power would fall on the 11th day of August, 1840, and that that would demonstrate to the world that a day in symbolic prophecy represents a year of literal time.” The Great Second Advent Movement, 129.

The fulfillment of the prediction “intensified the interest of the people to hear upon the subject of fulfilled and fulfilling prophecy. Dr. Litch said that within a few months, after August 11, 1840, he had received letters from more than one thousand prominent infidels, some of them leaders of infidel clubs, in which they stated that they had given up the battle against the Bible, and had accepted it as God’s revelation to man. Some of these were fully converted to God, and a number of them became able speakers in the great second advent movement.” Ibid., 132.

It was not until 1839, in Lowell, Massachusetts, that Litch first met Miller personally. He was on the Committee of Arrangements for the first general conference that was held in October of 1840. He was one of the leading speakers at that convocation as well as in subsequent general conferences.

“In June, 1841, Litch attended the Methodist Episcopal Conference at Providence, Rhode Island. Here he was closely interrogated by the presiding bishops as to his relation to the Millerite teachings. After Litch had expounded his convictions, the bishop asked, ‘Do you think that is Methodism?’ Litch replied, ‘I do. At least it is not contrary to the articles of the Methodist Episcopal Church.’ After considerable discussion the conference also came to the conclusion that Litch held nothing contrary to Methodism, though he had at points gone beyond it. They granted his request to ‘locate’, that is, to retire from the itinerant ministry. This allowed him to devote most of his time to preaching the second advent.” The Prophetic Faith of our Fathers, 532.

Litch came to the conclusion that he had to divorce himself from the Methodist ministry that he had carried on for eight years and utilize all his energies in the advent movement. He soon became one of the leading editors of the Millerite paper, The Signs of the Times. He continued traveling and lecturing and was Miller’s companion on his trips to Philadelphia, Washington, D.C. and New York. Eventually he resided in Philadelphia where he became the leading Millerite representative.

Next in our list of ministers, that became closely associated with the Millerite movement is Charles Fitch who lived from 1805–October 14, 1844. He was born in Hampton, Connecticut. After graduating from Brown University, Fitch was ordained to the Congregational ministry and served at Abington, Connecticut, Warren, Massachusetts, and Hartford, Connecticut, successively. In 1836 he went to the Marlboro Congregational Chapel in Boston, and later to Newark, New Jersey, and Haverhill, Massachusetts. Fitch’s greatest contribution was made at Cleveland, Ohio, after he became the western proponent of the advent message. His other interests included his membership in the American Board of Commissioners for Foreign Missions.

He was a strong opponent to slavery as revealed by a pamphlet he produced entitled, Slaveholding Weighed in the Balance of Truth, and Its Comparative Guilt Illustrated. In it he stated, “Every man has a tongue, and he can use it; he has influence, and he can exert it; he has moral power, and he can put it forth. Up my friends and do your duty, to deliver the spoils out of the hands of the oppressor, lest the fire of God’s fury kindle ere long upon you.” The Prophetic Faith of Our Fathers, 534.

In 1838, while he was pastor of the Marlboro Street Congregational Church in Boston, he was given a copy of Miller’s Lectures, containing his views on the Second Advent. Fitch wrote to Miller, in March, confessing his “overwhelming interest such as I never felt in any other book except the Bible.” Ibid. After carefully studying the book and comparing the message with Scripture, Fitch stated that he came to believe in the correctness of Miller’s views. On March 4 he preached two sermons on the Second Advent, creating a deep interest among his hearers. He proposed to present the whole subject of the Second Advent to a meeting of the Ministerial Association on March 6. He secured a dozen copies of Miller’s Lectures for distribution stating, “I trust that I may thereby do something to spread the truth.” Ibid.

The Association’s reaction was so negative and accompanied with so much searing ridicule and contempt that Fitch lost confidence in the advent message and he lapsed into his former views of the world’s conversion.

But his mind could not rest. He thirsted for truth and longed for holiness of life. While serving as pastor of the Free Presbyterian Church of Newark, New Jersey, in 1839, he wrote his Views of Sanctification. This was his statement of faith and he stressed sanctification by divine grace through Scripture. This prompted the appointment of a committee by the presbytery to counsel Fitch on his views on perfection. This meeting resulted in the passage of a Resolution of Censure, declaring his views to be a dangerous error and asking him to preach his views no more. Fitch replied in a Letter to the Newark Presbytery in 1840, wherein he November 1998 31 defended his views. He stated that “‘I cannot regard your admonition,’ and offered his reasons.” Ibid.

“After years of unsatisfactory living, he had found, personally and experimentally, the enabling grace of Christ. He had learned the secret of reckoning himself dead to sin. The world had lost its charm, and his heart was filled with joy. He had entered into a new life—and supported his position with an imposing array of texts. He took this stand, he adds, ‘in view of an approaching judgment.’ Then he avers, ‘If you still adhere to that opinion, I must consider myself as no longer of your number.’ The presbytery must do to him as they think our Lord requires. This he soon followed with his Reasons for Withdrawing From the Newark Presbytery, the title page adding, ‘By Charles Fitch, Pastor of the Free Presbyterian Church, Newark.’ The Preface states that he felt called to preach the ‘blessed doctrine of sanctification by faith in Christ.’ He recognized that if he did not withdraw he would be excommunicated. So he states, ‘I do hereby withdraw from you.’ Thus he bade adieu to his Presbyterian brethren.” Ibid.

When Fitch explained his perplexities to Litch the latter said, “What you need is the doctrine of the second advent to put with the doctrine of holiness.” Fitch again studied Miller’s teachings comparing them with the Bible while studying all other available writings on the subject of the Second Advent. After pursuing this course of study for a time and reviewing the Lord’s leading since leaving Brown University, he brought all this before the Lord in fasting and prayer. He stated:

“When Dear Bro. Litch named the second advent, I went to the Lord; I read my Bible, and all the works that I could obtain. I possessed myself of all the evidences in the case that I could; and then with fasting and prayer I laid them and myself with my all before the Lord, desiring only that the Blessed Spirit might guide me into all truth. I felt that I had no will of my own, and wished only to know the will of my Saviour. Light seemed breaking in upon my mind, ray after ray, and I found myself more and and more unable to resist the conviction that it was indeed the truth, that the coming of the blessed Saviour was at the door.” Ibid., 537.

Having made his decision, Fitch threw all his energies into the proclamation of the advent message. He now found doors opening wide on every hand as he joined Miller, Litch and soon Himes, along with a steadily growing number of Adventist preachers.

“And now so soon as I was ready to come out on the Second Advent, the door before me was thrown wide open, and I have been wholly unable for the last 8 months to meet one half the calls which I have received. Wherever I have been God has been with me. Since the first of Dec. last, I have preached as often as every day and about sixty times besides. I have been in all the New England States, congregations have been large in all places. Wherever I have been I have preached holiness. My usual practice has been to preach on Holiness in the afternoon, and on the Second Advent in the evening. I have seen saints sanctified and sinners led to Christ.” Ibid.

While some rejected the message and turned against Fitch, many others accepted the advent truth. Among them were Dr. and Mrs. W. C. Palmer that wrote many advent hymns, including, Watch Ye Saints, number 549 in the old Church Hymnal.

One of Fitch’s most notable productions, at least as far as Seventh-day Adventists are concerned, was his famous “1843” prophetic chart (1842) with the able assistance of Apollos Hale, who usually attended Fitch’s church.

Fitch presented his chart to the Boston General Conference in May, chaired by Joseph Bates. Plans were laid to proclaim the “Midnight Cry” more vigorously. Three hundred copies were authorized for use by the Adventist preachers.

Fitch received more calls to preach than he could fill. Wherever he spoke, large crowds gathered to hear him. The following is his own description of a typical speaking trip: “I reached this place(Montpelier) at about half past twelve o’clock on Wednesday. I had then preached thirteen times in a week, and attended many prayer meetings and then at the end of it instead of taking rest I had had a most fatiguing ride of 75 miles. A meeting however was appointed for me here on the evening of my arrival. Accordingly I went to bed, and after sleeping two hours and a half, I arose exceedingly refreshed, and preached in the evening. The audience was tolerable for numbers—though by no means such as I had left at Claremont. Yesterday I preached twice, and the audience in the evening was much increased. The spirit of the Lord was present, and truth had power.” Ibid., 540.

Toward the end of 1842, Fitch carried the advent message to Cleveland, Ohio, and to Oberlin College near Cleveland. He reveals how the faculty reacted to his messages: “I have never seen the glorious truths of the Bible, teaching the kingdom and coming of Christ, met with more determined opposition, contempt and scorn, than they have been by the Oberlin Faculty; and never, in all my life have I felt such anguish at my heart’s core, or shed such bitter, burning tears as I have at their rejection of the Word of the Lord.” Ibid., 541.

In the spring of 1843, Fitch preached a sermon entitled, “Come Out of Her My People.” He “contended that Babylon was no longer limited to the Roman Catholic Church, as held back in Protestant Reformation days, but now included also the great body of Protestant Christendom. He maintained that, by their rejection of the light of the advent, both branches of Christendom had

fallen from the high estate of pure Christianity. Protestantism was either cold to the doctrine of the second advent or had spiritualized it away.” Ibid., 544.

“But Fitch did not have much longer to live and labor. He was in Buffalo, New York, in October, 1844, when a large number of new believers requested baptism. Others had not yet fully made up their minds. Arrangements were made, and the company who were ready went with him to the lake shore and were baptized in the chilly autumn water. A cold wind was blowing as Fitch started for home in his wet garments—for they had no protective baptismal robes or waterproof waders in those days. But just then he was met by another company of tardy candidates, on their way to the lake, who similarly desired baptism. So, cold as he was, Fitch went back with them and immersed them. And then came a belated third company who had at last made their decision. At their request he turned back a second time, and baptized them also. But Fitch was seriously chilled.

“Ill as he was from the effects of this prolonged exposure, he nevertheless rode several miles the next day in the cold wind to meet another appointment. This proved too much for him, and he was stricken down with fatal illness, doubtless pneumonia, which speedily brought on his death at the early age of thirty-nine. His last triumphant words on October 14, shortly before the day of expectation, were, ‘I believe in the promises of God.’ It may confidently be said that none of the Adventist preachers were more widely loved than Charles Fitch. Couragous and resourceful, helpful and hopeful, he interpreted the love of God in word and deed, in the light of the second advent, to the thousands to whom he ministered.” Ibid., 545.

Next month we will consider the other two prominent Second Advent preachers: Joseph Bates and Joshua V. Himes.

 

The First Passover

The First Cleansing of the Temple

Soon after His baptism and victory over the temptations in the wilderness, Jesus attended the Passover of A.D. 28.  At this feast He cleansed the temple the first time. In this action Jesus announced the beginning of His ministry.

The following references are given to document the order of events so we can better understand their significance. The first of His miraculous signs Jesus performed in Cana of Galilee. He thus revealed His glory, and His disciples put their faith in Him. After this He went down to Capernaum with His mother and brothers and His disciples. There they stayed for a few days. When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. (See John 2:11–13.)

The apostle John continues by explaining what took place at this most important feast of the Jews.

In the temple courts Jesus found men selling cattle, sheep, and doves, and others sitting at tables exchanging money. So He made a whip out of cords, and drove all from the temple area, both sheep and cattle; He scattered the coins of the money changers and overturned their tables. To those who sold doves He said, Get these out of here! How dare you turn My Father’s house into a market! (See John 2:14–16.)

The setting here indicates that this was the Passover that followed the first miracle Jesus performed at the wedding in Cana of Galilee.

First cleansing of the temple

  1. a) John 2:11–25
  2. b) The Desire of Ages, 154–166 – In His Temple

The Spirit of Prophecy gives us more insight as to what took place at this first Passover.

“As Jesus came into the temple, He took in the whole scene. He saw the unfair transactions.  He saw the distress of the poor, who thought that without shedding of blood there would be no forgiveness for their sins. He saw the outer court of His temple converted into a place of unholy traffic. The sacred enclosure had become one vast exchange.

“Christ saw that something must be done. Numerous ceremonies were enjoined upon the people without the proper instruction as to their import. The worshipers offered their sacrifices without understanding that they were typical of the only perfect Sacrifice. And among them, unrecognized and unhonored, stood the One symbolized by all their service. He had given directions in regard to the offerings. He understood their symbolic value, and He saw that they were now perverted and misunderstood. Spiritual worship was fast disappearing. No link bound the priests and rulers to their God. Christ’s work was to establish an altogether different worship.” The Desire of Ages, 157.

“The confusion is hushed. The sound of traffic and bargaining has ceased. The silence becomes painful. A sense of awe overpowers the assembly. It is as if they were arraigned before the tribunal of God to answer for their deeds. Looking upon Christ, they behold divinity flash through the garb of humanity. The Majesty of heaven stands as the Judge will stand at the last day—not now encircled with the glory that will then attend Him, but with the same power to read the soul. His eye sweeps over the multitude, taking in every individual.” Ibid., 158.

The references above tell us that Jesus recognized a number of problems in the worship service as He entered the temple. He saw

  1. Unfair transactions
  2. The distress of the poor
  3. That the outer court of the temple was a place of unholy traffic
  4. That the people were not properly instructed concerning the ceremonies
  5. That the worshipers did not understand the meaning of the sacrifices
  6. That they did not recognize the One symbolized by the service
  7. That the offerings were perverted and misunderstood
  8. That spiritual worship was disappearing
  9. That no link bound the priests and rulers to their God

Jesus, seeing all of this, knew that it was His work to establish an altogether different worship.

“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. … In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin, from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fuller’s soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver’ (Malachi 3:1–3).” Ibid., 161.

To summarize, in the cleansing of the temple, Jesus

  1. Announced His mission as the Messiah
  2. Announced that He was entering upon His work
  3. Announced His mission to cleanse the heart from the defilement of sin
  4. Came suddenly to His temple
  5. Shall sit as a refiner and purifier

In the above references we see described the work of Jesus and the different type of worship He came to establish. The primary issue was not the physical cleansing of the temple. It had a much deeper meaning—the spiritual cleansing of the heart from the defilement of sin. “From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to men, should be a temple for the indwelling of the Creator.” Ibid.

What was the attitude and response of the priests and rulers, the leaders of the church, to this work of Jesus? “But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.” Ibid.

“For a time they were convinced that Christ was a prophet; and many believed Him to be the Messiah. The Holy Spirit flashed into their minds the utterances of the prophets concerning Christ. Would they yield to this conviction?

“Repent they would not. They knew that Christ’s sympathy for the poor had been aroused. They knew that they had been guilty of extortion in their dealings with the people. Because Christ discerned their thoughts they hated Him. His public rebuke was humiliating to their pride, and they were jealous of His growing influence with the people. They determined to challenge Him as to the power by which He had driven them forth, and who gave Him this power.” Ibid., 162.

To summarize the attitude of the leaders, we see that

  1. They did not understand the significance of the temple
  2. They did not yield themselves as holy temples for the Divine Spirit
  3. The unholy traffic of the temple courts represented the temple of the heart, defiled by sensual passions and unholy thoughts
  4. They initially were convicted that Christ was a prophet
  5. They would not yield to this conviction and would not repent
  6. They hated Christ because He discerned their thoughts
  7. They were jealous of His influence
  8. They were determined to challenge His authority

As the people observed the cleansing of the temple, there were two types of reactions to this work of Christ. It is important to identify the attitudes and positions of these two groups.

Of the larger group of people, the crowd that fled the temple and later slowly returned, Inspiration states, “They had partially recovered from the panic that had seized them, but their faces expressed irresolution and timidity. They looked with amazement on the works of Jesus, and were convicted that in Him the prophecies concerning the Messiah were fulfilled. The sin of the desecration of the temple rested, in a great degree, upon the priests. It was by their arrangement that the court had been turned into a market place. The people were comparatively innocent. They were impressed by the divine authority of Jesus; but with them the influence of the priests and rulers was paramount. They regarded Christ’s mission as an innovation, and questioned His right to interfere with what was permitted by the authorities of the temple. They were offended because the traffic had been interrupted, and they stifled the convictions of the Holy Spirit.” Ibid., 163, 164.

Here we see the attitude of the larger group of people; they

  1. Recognized that in Him the prophecies concerning the Messiah were fulfilled
  2. Were comparatively innocent
  3. Were impressed by the divine authority of Jesus
  4. Allowed the influence of the priests and rulers to be paramount
  5. Regarded Christ’s mission as an innovation
  6. Questioned His right to interfere with the authorities of the temple
  7. Were offended because the services had been interrupted
  8. Stifled the convictions of the Holy Spirit

Now let’s look at the attitudes of a smaller group of people, the faithful believers: “The poor remained behind; and these were now looking to Jesus, whose countenance expressed His love and sympathy. With tears in His eyes, He said to the trembling ones around Him: ‘Fear not; I will deliver thee, and thou shalt glorify Me. For this cause came I into the world.’

“The people pressed into Christ’s presence with urgent, pitiful appeals: Master, bless me. His ear heard every cry. With pity exceeding that of a tender mother He bent over the suffering little ones. All received attention. Everyone was healed of whatever disease he had. The dumb opened their lips in praise; the blind beheld the face of their Restorer. The hearts of the sufferers were made glad. …

“At the crucifixion of Christ, those who had thus been healed did not join with the rabble throng in crying, ‘Crucify Him, crucify Him.’ Their sympathies were with Jesus; for they had felt His great sympathy and wonderful power. They knew Him to be their Saviour; for He had given them health of body and soul. They listened to the preaching of the apostles, and the entrance of God’s word into their hearts gave them understanding. They became agents of God’s mercy, and instruments of His salvation.” Ibid., 163.

To summarize the attitude of this smaller group, the faithful believers

  1. Looked to Jesus
  2. Pressed into Christ’s presence
  3. Appealed for His blessing
  4. Received His attention
  5. Afflicted were healed
  6. Praised the Lord
  7. Did not join with the rabble throng in the crucifixion of Christ
  8. Were in sympathy with Jesus
  9. Knew Him to be their Saviour
  10. Listened to the apostles
  11. Received God’s word which gave them understanding
  12. Became agents of God’s mercy
  13. Became instruments of His salvation

The reactions, positions and attitudes of these three groups of people at the first cleansing of the temple, the leaders, the large group of people who allowed the influence of the priests and rulers to be paramount, and the smaller group of faithful believers should cause us to consider our present position.

Summary – The significant points are

  1. Jesus announced the beginning of His ministry as the Messiah by cleansing the temple at the first Passover following His baptism, A.D. 28.
  2. This was an announcement of His work to cleanse the heart from the defilement of sin
  3. It was a fulfillment of Malachi 3:1–3 that He would “sit as a refiner and purifier” “to purify the sons of Levi”
  4. The priests and rulers rejected the cleansing work offered by Jesus and decided to challenge Him
  5. The majority of the people were convicted that Jesus was the Messiah, but with them the influence of the priests and rulers was paramount
  6. A small group of faithful believers knew Jesus to be their Saviour, and they received the cleansing He offered

It would be well to contemplate the attitude of the larger group of people as compared with the attitude of the smaller group, the faithful believers. Where do you fit in?

Maurice Hoppe is Director emeritus of the Steps to Life training programs and a member of the Steps to Life Board. The Training Program for Ministers and Church Leaders is a correspondence course that prepares individuals to serve as pastors or Bible workers. Preparing for the Final Conflict is a correspondence course for the laity. Both of these courses teach present truth that will be an anchor for the soul during the storm of opposition and persecution just ahead. He and his wife also have a correspondence course offered through Revelation Ministry. He can be contacted at: mauricehoppe@stepstolife.org.

Where Did Easter Come From?

Few people realize that Easter is not the resurrection of Christ; in fact, the only time the word is found in the Bible (in Acts 12:4), it is only Easter by mistranslation. The word in the original Greek is Passover.

Jesus died at the time of the Passover feast. But the Passover is not Easter, and Jesus did not die at Easter time. Here is information you will want to know. It comes from a publication entitled, Easter: Where It Came From, printed many years ago, by Southern Publishing Association. . . .

Sunday Held Sacred

“Sunday was held sacred centuries before Sinai. December 25 was highly honored; the time of Easter was religiously observed; and Lent was a time for healing—all thousands of years before the coming of the Babe to Bethlehem!

“After the Flood, the Garden of Eden was no longer on the earth. You remember the Lord had placed angels with flaming swords at its gates. As the people came to the gates to worship God, their faces were toward the west, for the gates were on the east side of the Garden. [Genesis 3:24.] When Eden was taken up to God’s dwelling place, and no one knows just when that was, Satan had so confused some that they worshiped the things that God had made instead of God himself. The next brightest thing men saw was the sun, and they began to worship it. God, at creation, had given them the Sabbath, to remind them every week that He had made everything, but Satan has always tried to make men forget the Sabbath, so they would forget the true God.

Nimrod and Semiramis

“One of Noah’s great grandsons was called Nimrod. Nimrod was a great leader, and was the first empire builder. His wife, history says, was named Semiramis, and she was a very great queen. Satan was working to counterfeit God’s plan of salvation; and, when Nimrod died, the people said he was a god. Semiramis told them that he was indeed the sun god, and that his spirit was still living, dwelling, in the sun.

“In order that the people should love her as queen as long as she lived, Semiramis told them that hers was the spirit of the moon; and, when she died, she would dwell in the moon as Nimrod already dwelt in the sun.

“Satan was laying the foundation for every system of falsehood and error the world has ever known. The sun god, under different names, was worshiped in Babylon, Egypt, Greece, and Rome, as conquering nations were conquered by the religion of their captives.

Birthday of the Sun

“Every year when the cold season began, the people believed their sun god was leaving them. They came to learn that his lowest dip on the horizon, about December 21, was followed by his gradual return, until in midsummer he was directly overhead at noonday. It was on the 25th of December that they noticed, each year, the coming back, a little, of their god. This day they called the birthday of the sun. It was their belief in the annual journey of their god that Elijah alluded to in his conflict with the priests of Baal, the Syro-Phoenician sun god. [1 Kings 18:19–40.]

“After the death of Nimrod, Semiramis never married again—indeed how could the queen of heaven marry an ordinary man? But some years later she gave birth to a son. His name was Tammuz, and he was born on the 25th day of December! There was wild rejoicing in the nation over which Semiramis was queen. She told the people that the spirit of the sun, her husband Nimrod, was the father of Tammuz, and thus through her sin, Satan persuaded the people of the counterfeit birth of Jesus; for Jesus was really born of a virgin.

Son of the Sun

“Tammuz was hailed as the Son of the Sun, and the first letter of his name became in time the symbol of sun worship. Human sacrifices to the sun god were offered on this initial letter, made of wood, known as the cross. His birthday, December 25, was honored more and more, and the first day of the week was called the Sun’s day, or Sunday. The people forgot God’s Sabbath, and honored the day of the sun. To honor Semiramis they set aside a time in honor of the moon. This was the first full moon after the vernal equinox, or the twenty-first of March. The first Sunday after this full moon was indeed a gala day.

“While yet a young man, Tammuz, a hunter like his supposed father, was killed by a wild boar. What weeping there was in the kingdom! And the forty days before the time of the celebration for the moon were set apart as days of weeping for Tammuz.

“God’s people were constantly being tempted to follow this religion instead of that of the Bible. Often Satan succeeded in his purpose. In the eighth chapter of Ezekiel we read of the women’s weeping for Tammuz and the people’s turning their backs on the temple of God and worshiping the sun toward the east. They also worshiped the moon goddess, making cakes to the queen of heaven. (Jeremiah 7:18, 19.) These were round cakes on which had been cut a cross.

Distinguishing Marks

“The great distinguishing mark of the heathen was Sunday and the mark of God’s people was the Sabbath. [Ezekiel 20:12–20.] Side by side through the centuries were God’s people worshiping Him, obeying His commandments, keeping His Sabbath; and the heathen were worshiping the sun, keeping Sunday, offering their children in the fire as a sacrifice to the sun, or crucifying their human victims to turn away his supposed anger.

“One writer in a noted periodical says that ‘Sunday was the wild, solar holiday of all pagan times.’ It was on this day that the worst features of sun worship were practiced. Too often Israel did these things too, but God constantly sent them messages to obey Him.

The Son of God

“Finally Christ, the Son of God, was born. The exact day of His birth no one knows, but it was probably in October. He was just thirty-three and a half years old when He was crucified, in April, at the time of the Passover. How Jesus loved His people! He loved them so much that He was willing to suffer abuse and mocking, scourging and death. Remember that Tammuz was exalted by Satan to be the great rival of Jesus, and the symbol of the cross was the sign of sun worship. Through all the years it had seemed that the sun god was greater than the true God, for Israel alone followed God, but often even Israel followed the sun god.

“Oh yes, Jesus loved His people! He came into a world that had forgotten Him, its Creator, suffered every insult at its hands, and finally died upon the symbol of sun worship, ‘even,’ says Paul, ‘the death of the cross.’ (Philippians 2:8.)

“What rejoicing then by the demons! The Son of God, delivered by His own people and crucified by the sun-worshiping Romans on the symbol of sun worship! Oh the condescending Jesus! How He must have loved His people! . . .

Crucifixion and Resurrection

“But God honored that sacrifice! On the third day after His crucifixion, the first day for sun worship, while the spirits of demons were in the wildest orgy of celebration over their victory—for, through many men, Satan’s angels all rejoiced in the victory of false worship on that very day set aside and honored by the name of the sun—God raised His Son from the grave a conqueror! As after Creation He had rested, so after redemption He rested in the tomb on His Sabbath; and now, on the day of the sun, He was raised, eternal victor over the sun worship and all false systems of worship. That was why God raised Him on Sunday. Once more the Sabbath is God’s sign between Him and His people. His disciples kept it while they lived.

Compromise

“But Satan was not yet through with the world. First, he persecuted God’s people, and then he tempted them again. The heathen were still keeping Sunday; and, as the Christians were scattered throughout the world, Satan whispered in the ears of God’s people that they should try to gain favor by being more like the heathen. Was not Christ born toward the end of the year? The exact date was uncertain. Why not call it the same date as the birth of Tammuz? So December 25 became Christmas.

“Again, Christ was crucified and resurrected in the spring, near the time of the moon festival. Why not have the same time as the heathen, and even do as they did, but call it in honor of Christ’s resurrection? The cakes to the queen of heaven became the hot cross buns. The forty days of ‘weeping for Tammuz’ became Lent; and at the close of Lent came Easter Sunday, a counterfeit masterpiece. . . .

Flag of God Trampled

“Oh the cowards! The cowards! They allowed the flag of God, His holy Sabbath, to trail in the dust. They trampled it under their feet; they exalted the sun’s day; they broke the command of God, and all in the name of the One who had given His life to save His people from that very thing!

“Oh, how Jesus in heaven must have wept when His so-called followers, to gain influence, set up the mark of rebellion against heaven—Sunday. And how He must weep today when people profess to honor His resurrection by trampling on His day and honoring the flag of the defeated foe. God forgive our nation if she ever passes a law to do that—if she ever passes a National Sunday law.”

“Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall.” 1 Corinthians 10:11, 12.

“It was by associating with idolaters and joining in their festivities that the Hebrews were led to transgress God’s law and bring His judgments upon the nation. So now it is by leading the followers of Christ to associate with the ungodly and unite in their amusements that Satan is most successful in alluring them into sin. ‘Come out from among them, and be ye separate, saith the Lord, and touch not the unclean.’ 11 Corinthians 6:17. God requires of His people now as great a distinction from the world, in customs, habits, and principles, as He required of Israel anciently. If they faithfully follow the teachings of His word, this distinction will exist; it cannot be otherwise. The warnings given to the Hebrews against assimilating with the heathen were not more direct or explicit than are those forbidding Christians to conform to the spirit and customs of the ungodly.” Patriarchs and Prophets, 458.

Reprinted with permission from The Real Story Behind Christmas, Easter, and Halloween, Harvestime Books, Altamont, Tennessee 37301 USA, 2003, 44–50. Copies of this book may be purchased from the publisher. Visit their web site at: www.SDADefend.com.

The Pride and Fall

Seventh-day Adventism in the mid 1800s had become well-known particularly for the health work that had begun. The state of health of people in America at that time was deplorable. In those early years of Adventism the believers also were not living very healthful lives, most being meat eaters. A common practice among the regular medical practitioners of the time was recommending the use of tobacco smoke as a treatment for people with lung conditions. Another treatment often used was bleeding with leeches, a treatment brought about due to the belief that there was too much bad blood in the body. The first U.S. president, George Washington, underwent this treatment toward the end of his life and it was possibly the cause of his death. Opium and heroin were common ingredients in popular remedies. Such was the state of medical education in America at that time.

Around 1863, Ellen White received a vision from God which became known as the health reform vision. In it God showed her many truths regarding our bodies and proper care of our health. This message of health reform was desperately needed in the world and certainly also in the church. Shortly after receiving the vision, Mrs. White established the Western Health Reform Institute which operated around 1866–1877. In the early days there was no medical doctor to head up the work there so its beginnings were humble—just a house where sanitarium work was conducted. Ellen and James White felt the need for a medical doctor to head up the work. There was one promising young man whom they had kept their eyes on, John Harvey Kellogg. As a young man he had shown promise of a very sharp mental aptitude and they encouraged him in his study of medicine. James White had taken him into the printing work and given him work on the printing presses. John Kellogg was a hard worker and he had very fine dexterous fingers which made him exceptionally quick at putting the typeset together. The White’s personally financed a portion of his tuition for medical school and, upon completion, he came back to the Western Health Reform Institute and headed the program there. Under his leadership the health work started to expand, adding to the hydrotherapy, medical, and surgical treatments.

Very soon he realized that the facilities they had were not adequate for the work the Adventist church wanted to accomplish so a fundraising campaign was begun to raise $25,000 to build a new facility. Later on from its humble beginnings it developed into the Battle Creek Sanitarium which became the center of the Adventist health work for many years.

Dr. Kellogg was a tireless worker doing up to three times as much as any others. God had given him tremendous talent. He was very long-winded and dictated to his secretaries twenty five to fifty letters each day. It was not uncommon for these letters to be eighteen to twenty pages long. He worked tirelessly from early morning to late evening. It is said that he could keep several stenographers busy at the same time, each writing different letters and could go from one to another without forgetting his thoughts on each separate letter.

He had the ability to multi-task, dictating letters while reading patient reports from other workers. He never wasted a moment while he was traveling around the country doing lectures and tours. On a three-hour train trip he would dictate scientific papers to be published in one of the journals being produced by the church. He dictated all of this information from memory. He did not have available to him the resources available today like the Google search engine. All the information he needed for these papers was stored in his mind.

While traveling he would carry a piece of material with him and practice stitching tiny little stitches to keep his fingers nimble for his surgeries. Even up into his seventies he worked around fifteen hours each day. Sometimes he went up to 48 hours with only a couple of two-hour naps in between. This was normal practice for him. Ellen White cautioned him against this, and told him that as a health educator he should practice what he was preaching. In reply he insisted that the Lord had given him a work to do and he must do it. He felt he was putting out fires and could not stop to spend more time on himself; he had so much to do. He believed that God had given him the work and he had to keep preaching and teaching. Amazingly, with the schedule he kept, he lived to be 91 years old.

Dr. Kellogg would regularly gather all the patients together and give lectures. Often there were scoffers, but because of his quick brain he was always able to answer any objections so well that the questioners often became embarrassed and left or kept quiet. The patients loved these sessions where they could hear Dr. Kellogg speak about healthful living.

He and his brother, William, developed the product cornflakes, which today still has the name Kellogg’s Corn Flakes. The kitchen of the sanitarium became Dr. Kellogg’s laboratory where amongst all of his other activities he would take time to do experiments with food. During his early days as a medical student, he cooked his own meals and kept careful records of the money and time he spent. Wishing there was a ready-made cereal available to purchase, he began experimenting with recipes. Cornflakes actually came about accidentally. In an attempt to make flakes, he cooked up a batch of wheat berries and put them through a roller which turned them into mush. Unsatisfied with the taste and texture, he continued in his attempts without pleasing results.

One day as he was cooking up a batch of wheat berries, he had an emergency call which did not allow him to get back to his experiment until 2-3 hours later. When he came back, he thought his mixture was ruined, but instead of throwing it away, he put it through the roller just to see what would happen. It came through like thick flakes—not what he wanted but it was better than before. Another time he and his brother William were experimenting and he was called away and unable to get back for a whole day. By that time the batch had molded. They decided to put it through the roller though and finally they had nice thin flakes. By regulating the humidity, the flakes would not mold and they had fine, thin flakes able to be baked. This was the start of the cereal industry.

Dr. Kellogg was encouraged to patent and market his discoveries; however, he did not like to make anything as a business. He had a very kind, generous heart and he thought if anyone wanted to have that recipe they could have it. Of course William, his younger brother, thought very differently and urged Dr. Kellogg to make money with it. This resulted in a disagreement that caused a lifelong division between William and John Kellogg. William went on to form the Kellogg’s Corn Flakes Company that has continued to this day to make millions. Dr. Kellogg, adverse to making a business out of health, would teach his patients in his own kitchen to cook healthfully for themselves. In this way, these people would be able to put healthy habits to practice in their own homes.

Peanut butter was another one of his inventions. Dr. Kellogg experimented with a lot of nut butters and protein foods, but it was peanut butter really that caught the attention of the American people. Once more he was encouraged to patent his discovery, and once more he refused. Peanut butter has become one of the most popular foods in America. Later he suggested that roasted peanut butter was hard on the digestive system. As a solution he began boiling the peanuts for the peanut butter used by the sanitarium. Incidentally, most people still preferred to eat roasted peanut butter because the flavor was better despite the health ramifications.

Dr. Kellogg and his wife never had children of their own. They adopted seven and also took care of 35 other needy children whose parents were not able to care for them. They raised 42 children in their large house. Dr. Kellogg was a very generous, hardworking man whom the Lord greatly blessed with many talents. He invented many medical apparatuses to aid in healing. He took great care to implement the eight laws of health into his medical practices which influenced his medical ingenuity. Because Michigan does not have a lot of sun through the winter, he advocated the use of electric lights and invented the electric light sauna bath. He had banks of light baths so people could come in the winter to receive the benefits of light therapy.

Dr. Kellogg was well-known as a very skillful surgeon. A highly acclaimed surgeon once came from the lauded John Hopkins Medical Center and spent a day observing Dr. Kellogg perform five gastric surgeries back to back, which took a period of ten consecutive hours. After witnessing this surgery marathon he said, “Today I have observed some of the most skillful surgery I have ever seen.” Dr. Kellogg continued with his surgeries and performed his last operation when he was 81 years old.

Once a patient went to the Mayo Clinic—a clinic whose medical prowess was as great then as it continues to be to this day. Dr. Mayo, noticing a scar on the gentleman, observed that Dr. Kellogg had operated on him. The patient was surprised that the doctor would know this, given he had not divulged any of his medical history. When asked how he could tell, Dr. Mayo replied, “That’s easy; the scar is small and neat, just like a signature.”

In addition to his medical abilities, Dr. Kellogg possessed God-given leadership skills that prompted him to head up the health work in the Adventist Church. Ellen White said, “The Lord Jesus has sent his angel to your side to tell you what to do. A hand has been laid upon your hand, Jesus, and not you, has guided your instrument. At times you have realized this, and a wonderful calmness has come over you. You dared not hurry, yet you worked rapidly, knowing that there was not a moment to lose. The Lord has greatly blessed you.” Battle Creek Letters, 32, 33. This was written in 1899 to the medical superintendent of the Battle Creek Sanitarium.

As they saw the results of Dr. Kellogg’s surgeries, doctors from the Mayo Clinic and John Hopkins Medical Center said, “This is astounding.” This was because angels placed their hands over Dr. Kellogg’s hands. Jesus, Himself, guided Dr. Kellogg’s hands as he performed these surgeries. “As you looked to God in your critical operations, angels of God were standing by your side, and their hands were seen as your hand performing the work with an accuracy that made the beholders surprised.” Selected Messages, Book 2, 285.

It is said that when Dr. Kellogg knew just one millimeter to the left or to the right could cost the patient his life, he would bow down with all his staff and pray for God’s hands to guide his. Before all surgeries he would kneel with the surgery staff and pray, a practice for which his patients were very grateful.

The fame of Battle Creek Sanitarium became worldwide, and in the early 1900’s, all manner of patients were coming in, many of them very wealthy. But something happened during the peak of Dr. Kellogg’s career at the Battle Creek Sanitarium. About the turn of the century, his relationship with the Seventh-day Adventist Church began to change. Although he enjoyed a wonderful relationship with James and Ellen White during the early years, later he questioned the prophetic gift of Ellen White.

In his book, John Harvey Kellogg, Swartz quotes from George Butler, a president of the general conference, who said: “Most everybody believes the Testimonies very strongly as long as they favor them, and sustain them, and stand up for them, and fight their battles. The time when they become questionable about the Testimonies is when the Testimonies begin to reprove them, and present before them certain faults, and wrong courses, or methods, or motives of action.” George Butler said that most people in the Adventist Church agree that Ellen White has the prophetic gift as long as they agree with the testimonies. But as soon as the testimonies of Ellen White say something that pricks their conscience, that is directed toward them, then they question the authenticity of her gift. This is what happened with Dr. Kellogg.

Dr. Kellogg had enormous power over the medical work in Battle Creek Sanitarium, which, by this time, had become quite large. Ellen White was opposed to the idea of having one large sanitarium saying, rather, that smaller institutions all across the country should be erected outside every large city. Dr. Kellogg successfully encouraged medical students to receive their training at Battle Creek. Upon enrollment as medical students, their contract required them to work with his society for a certain number of years post graduation. The facility was becoming a directorship.

The Lord had blessed John Kellogg with many talents to accomplish wonderful work. However, no one is exempt from pride and must guard carefully against it or suffer the results—results which can affect more than just the individual. Ellen White reproved his actions. Again and again she pleaded with Dr. Kellogg to branch out from Battle Creek and help the other sanitariums and correct the issue of autonomy. Each should be able to make decisions independent of Dr. Kellogg or the Battle Creek Board. Though her reproofs met with a congenial answer, Dr. Kellogg chose not to reform his practices.

In a conversation with Willie White, Dr. Kellogg stated that his faith in Ellen White’s teachings were based on his belief in the fundamental principles she taught rather than on any natural disposition or trust in the supernatural. Dr. Kellogg asserted that his belief in Willie’s mother’s being under God’s direction was due to her doing and saying what he also believed to be right, rather than a result of the supernatural power affecting her.

Dr. Kellogg’s is a dangerous stance to take. When any one person feels himself adequate to judge the spirit of prophecy or even become his own standard for right and wrong, trouble is imminent. This is what Dr. Kellogg was trying to do around the turn of the century and after many warnings from Ellen White, in 1902, the sanitarium burned down. Mrs. White and many others of the General Conference thought this was a sign from God and that Dr. Kellogg would come to understand and begin expanding the medical work into other areas.

Dr. Kellogg received the news of the fire in the sanitarium during a medical tour and immediately began drawing plans for a new sanitarium. The General Conference agreed to rebuild but decided it must be downsized. They started laying the foundation in 1903, but no one saw the whole blueprint of the new sanitarium except for Dr. Kellogg. By the time the foundation was laid and the conference checked the work, they saw the new foundation for the sanitarium would be even larger than the one that had burned down. The next sanitarium was a huge complex, and in 1928 a 14 story addition was added. Dr. Kellogg spared no expense in building his new sanitarium. The materials included marble imported from Italy, tiles imported from Europe, a fountain inside the cafeteria, and crystal chandeliers from Europe. Inside, the building was magnificently done to encourage upper class patronage.

Dr. Kellogg became the driving force behind the sanitarium, and through his vigorous efforts the Sanitarium was raised to national prominence as a “place where people learn to stay well.” The rich and famous frequently made annual trips, sometimes several weeks in duration. They were pampered while being restored to health by eating a healthy diet and scientifically planned exercises. Patients poured in internationally to indulge in the medical luxury. Even presidents came to Battle Creek Sanitarium for treatments.

At present the building is a federal building, the only one of which has a fountain in the cafeteria.

Dr. Kellogg continued teaching the laws of health, but there was a gradual shift. Mrs. White had said to exercise in the open air, out in nature. Although Dr. Kellogg kept the basic teachings, there was a subtle change in all of his practices. For example, the exercises now conducted on the rooftop of the sanitarium more resembled dancing. In his early years as a student, the medical institution he attended used dancing as a form of recreation, something that Dr. Kellogg never advocated. As a violinist, he was frequently asked to play music for some of the dances, which he did with great discomfiture. In the new sanitarium, the social events were vastly different than the Western Health Reform Institute.

Ellen White had spoken against having sports competitions in the schools, but Dr. Kellogg incorporated many of these things in his sanitarium, even including a billiards room in the new sanitarium. Many of the principles he once stood by slowly began to disappear. Strange things started happening at the Battle Creek Sanitarium. Dr. Kellogg formed an association called the Race Betterment Foundation. The goal of the foundation’s “Eugenics Registry” was “to make an inventory and record of the socially important hereditary traits and tendencies of the individual” and “to assist in the maintenance and increase of natural endowments and to combat race decay.” They felt the need to keep the gene pool pure in order to increase the health of the human race. The gene pool registry has John Harvey Kellogg listed as the secretary of the association. In order for a person’s name to go on the registry, the individual was required to divulge family lineage, hereditary weakness, and diseases. From these lists, marriages were arranged to obtain the best genes in an attempt to better the human race. The concept of eugenics was the primary idea behind the holocaust carried out by the Nazis, the superior race.

Such was the nature of John Harvey Kellogg’s medical leanings later in his life. While he was still working within the church, many worldly physicians would broach him on how he chose what treatments to incorporate into his sanitarium. He replied, “When new research comes along, I compare that research with what I have studied from the Bible and the Spirit of Prophesy [sic] and if the principles agree with the Bible and the Spirit of Prophesy[sic] I immediately take it in and study more about it and incorporate it into our practice at the sanitarium. If there is anything not according to the principles of the Bible and the Spirit of Prophesy [sic], I immediately throw it out, that way I can sift through much quicker all the research happening in science.”

The medical profession estimated that Dr. Kellogg was nearly a decade ahead of the medical practices of his day. This gift was due to his practice of comparing every new idea with the principles of the Bible and the Spirit of Prophecy. As soon as he threw out the Spirit of Prophecy, and the things he had previously learned, the Spirit of God was not able to bless the things that he did.

Proverbs says that “pride goeth before a fall.” (Proverbs 16:18.) John Harvey Kellogg was no exception. The Battle Creek Sanitarium eventually experienced some financial difficulties and one of the buildings was sold to the Federal Government. Later a sanitarium was established in Florida, but never succeeded as Battle Creek had. Dr. Kellogg credited his talents and his skills for the success in Battle Creek, but the failure in Florida proved otherwise. Only the Spirit of God was able to cause success. Unfortunately, however, the fall that is taken does not affect just the proud, but also everyone with whom that person is associated. This is especially the case with persons of influence and renown. Pride affects ourselves, people in our care, colleagues, businesses we are associated with, friends, family, and wonderful works that would be accomplished when dedicated to working for God’s glory and not our own.

“Believe in the Lord [your] God, and so shall ye be established; believe his prophets, and so shall you prosper.” (II Chronicles 20:20.) Putting faith in God and His abilities is the only hope of accomplishment. The purpose of a Christian is not to glorify self—there is no glory in humanity except in the presence of God.

No matter how blessed you may be of God, no matter how many talents God may have given to you, by trusting to self there is no way we can carry on any good work. Dr. Kellogg is a good example of that. Without constant dependence upon God, for His wisdom, for His spirit, there is nothing we can do. Whatever work the Lord has given to you, always keep a spirit of humility and dependence upon God, for we know that without Him we can accomplish nothing.

Dr. Kinjo is a Naturopathic physician practicing in Edmonds, WA. He is director of Restoration Natural Health and is dedicated to helping people achieve optimal health of body, mind, and spirit using the principles found in the Bible and Spirit of Prophecy. He can be contacted by email at: drmark@restorationclinic.org.