Chapter 9 Desire of Ages — Chapters 76 & 77

PROPHETIC PARALLELS
The Church “Then”. . . . . .and the Church Now

by Terry S. Ross

DA 716: “The history of Judas presents the sad ending of a life that might have been honored of God. Had Judas died before his last journey to Jerusalem, he would have been regarded as a man worthy of a place among the twelve, and one who would be greatly missed. The abhorrence which has followed him through the centuries would not have existed, but for the attributes revealed at the close of his history. But it was for a purpose that his character was laid open to the world. It was to be a warning to all who, like him, should betray sacred trusts.

“… Through becoming the slave of one vice he gave himself to Satan, to be driven to any lengths in sin.”

The testimony of Judas is a solemn warning left for all to understand that we may fool all around us for a time, but we cannot fool God. I know that I take the experience of Judas very seriously. It tells me that all people, especially pastors whether Conference or Independent who continue to break sacred trusts will in no wise enter God’s kingdom. It also tells me that although it is right to support those whom God has raised up to lead, we need to keep our eyes fixed on Jesus Christ and not man.

How solemn to realize that one cherished sin will keep us out of heaven. How many of us have clung to some cherished idol knowing deep inside that we need to let it go and telling ourselves that we will, tomorrow? But tomorrow never comes, Brothers and Sisters. Letting go of our sin will never get any easier than it will be today. Now is the time to make this resolve and cling to the Rock of Jesus Christ. The Lord loves us, but be certain that no matter what we may think we have accomplished in this life, if we cling to one vice He will not make exception for us. Either we will make Jesus bigger than our sin or our sin will become bigger in our life than Jesus.

DA 717: “He felt in his own person the evidence of Christ’s power. He recognized the teaching of Christ as superior to all that he had ever heard. He loved the great Teacher, and desired to be with Him. He felt a desire to be changed in character and life, and he hoped to experience this through connecting himself with Jesus. The Saviour did not repulse Judas. He gave him a place among the twelve. He trusted him to do the work of an evangelist. He endowed him with power to heal the sick and to cast out devils. But Judas did not come to the point of surrendering himself fully to Christ. He did not give up his worldly ambition or his love of money. While he accepted the position of a minister of Christ, he did not bring himself under the divine moulding. He felt that he could retain his own judgment and opinions, and he cultivated a disposition to criticize and accuse.”

Of course, the above principle applies to each soul, but the specific lesson in this paragraph is regarding a pastor. Pastors have been given a broad scope of influence because of the position they hold and, therefore, that position is a serious one. With this position comes all the dangers that were the end of Judas. A large number of pastors will share the fate of Judas because they have abused their sacred trust and brought others, not to Jesus, but to their own perverted teachings. And let us not forget that Judas was an Independent Leader.

DA 720: “At the reproof from Jesus his very spirit seemed turned to gall. Wounded pride and desire for revenge broke down the barriers, and the greed so long indulged held him in control. This will be the experience of every one who persists in tampering with sin. The elements of depravity that are not resisted and overcome, respond to Satan’s temptation, and the soul is led captive at his will.”

These few words that you just read are full of instruction and warning that we all must reflect upon. We must plead with the Lord to help us to be honest with ourselves and to be open with our weaknesses in our dealings with Him. Please notice that it doesn’t say that this might be the experience of every one who persists… but this WILL be the experience!

Pride is a dreadful killer. It stalks its prey slowly, its danger undetected at first until it finally consumes its possessor. I have taken stock of what some of the attributes of pride are and one thing that is most scary is that pride is what I’ll call super- self protecting. Even when you recognize that you have the problem, when it raises its ugly head and is in control, it can take total possession. Pride, it almost seems, has a life of its own. I believe it to be a most dangerous vice. Another problem is, when the Lord allows a man to accomplish much, we human beings must be extremely guarded, for pride is a natural tendency of the human heart. Pride spoils the best of blessings and can ruin a life that otherwise would have been full of glory as demonstrated in the life of Judas. Even if someone has preached the straight truth for years, pride is so bad that those who cling to it will finally lose all reason and seek to literally annihilate those who dare to expose their sins. I have personally seen this in action. Everything goes along smoothly and it’s fine to expose the sins of others, but when you point out a concern for the one who is cherishing pride, although you thought this person to be a good friend, he can turn on you with a vengeance. This turning is for no other reason than pride that is filling the heart. Pride is why the church of two thousand years ago killed God. We must recognize it for what it is and give it to Jesus. He alone can cure this cancer.

DA 721- 22: “As the trial drew to a close, Judas could endure the torture of his guilty conscience no longer. Suddenly a hoarse voice rang through the hall, sending a thrill of terror to all hearts: He is innocent; spare Him, O Caiaphas!

“The tall form of Judas was now seen pressing through the startled throng. His face was pale and haggard, and great drops of sweat stood on his forehead. Rushing to the throne of judgment, he threw down before the high priest the pieces of silver that had been the price of his Lord’s betrayal. Eagerly grasping the robe of Caiaphas, he implored him to release Jesus, declaring that He had done nothing worthy of death. Caiaphas angrily shook him off, but was confused, and knew not what to say. The perfidy of the priests was revealed. It was evident that they had bribed the disciple to betray his Master.

“ ‘I have sinned, ’ again cried Judas, ‘in that I have betrayed the innocent blood. ’ But the high priest, regaining his self- possession, answered with scorn, ‘What is that to us? See thou to that. ’ (Matt. 27: 4.) The priests had been willing to make Judas their tool; but they despised his baseness. When he turned to them with confession, they spurned him.”

This will be the fearful experience of many a pastor who has falsified his sacred obligations. Even the devil, although he uses these people, hates a coward. The experience of Judas’ terror will be replayed by every pastor and all in positions of influence, no matter what “group” they are in, who choose not to let go of their pride. Pride is the ultimate lie about oneself. It says to its lover that he is something he is not. It strokes the ego of man until man forgets that NOTHING good can ever be accomplished by any person unless God sees to it. No man deserves anything but death, yet pride robs God of His goodness and perverts man into thinking God’s glory belongs to himself. The true Christian understands and realizes that if the Lord gives him anything good to do, it is a privilege and nothing else. This realized privilege, in turn, melts the heart of its receiver and the glory continues to be returned to the rightful owner — God.

DA 722: “Judas now cast himself at the feet of Jesus, acknowledging Him to be the Son of God, and entreating Him to deliver Himself. The Saviour did not reproach His betrayer. He knew that Judas did not repent; his confession was forced from his guilty soul by an awful sense of condemnation and a looking for of judgment, but he felt no deep, heart- breaking grief that he had betrayed the spotless Son of God, and denied the Holy One of Israel. Yet Jesus spoke no word of condemnation.” In this act of “repentance” is a future scene brought to light which can be found in Revelation, chapter 3, verse 9. At that time it will be seen that these people do have a church. But the church they belong to is the synagogue of Satan.

DA 723: “In the judgment- hall of Pilate, the Roman governor, Christ stands bound as a prisoner. About Him are the guard of soldiers, and the hall is fast filling with spectators. Just outside the entrance are the judges of the Sanhedrin, priests, rulers, elders, and the mob.

“After condemning Jesus, the council of the Sanhedrin had come to Pilate to have the sentence confirmed and executed. But these JEWISH OFFICIALS would not enter the Roman judgment- hall. According to their ceremonial law they would be defiled thereby, and thus prevented from taking part in the feast of the Passover. IN THEIR BLINDNESS THEY DID NOT SEE that murderous hatred had defiled their hearts.”

In parallel terms, who were the judges of the Sanhedrin, priests, rulers, elders, and the mob? They were none other than the Conference Committee, pastors, Conference workers, and elders or otherwise the acknowledged “Adventist Church” of their day. It certainly doesn’t take a degree to figure out this simple truth. Another truth is that we are repeating the history of our spiritual forefathers! The same spiritual pride is blinding the majority so that they do not know who and what the church is. In reality just as it was two thousand years ago, most will not see the truth until it’s too late! Run to the Lord, friend, and plead with Him not to let this happen to you. God’s people must understand what it means to be let go to a reprobate mind. The strong delusions and the deception to come upon the unconsecrated mind will be total.

DA 724: “Again Pilate asked, ‘What accusation bring ye against this man? ’ The priests did not answer his question, but in words that showed their irritation, they said. ‘If He were not a malefactor, we would not have delivered Him up unto thee. ’ When those composing the Sanhedrin, the first men of the nation, bring to you a man they deem worthy of death, is there need to ask for an accusation against him? They hoped to impress Pilate with a sense of their importance, and thus lead him to accede to their request without going through many preliminaries. They were eager to have their sentence ratified; for they knew that the people who had witnessed Christ’s marvelous works could tell a story very different from the fabrication they themselves were now rehearsing.”

What is happening to Historic Adventists across this nation and around the world (within the structure) not only mirrors what happened between Pilate and Christ, but what will happen in the courts again. The Apostate Adventist Leaders could not bear up under honest scrutiny and this is why they pressed their own authority instead of the authority of God’s Word. Many today are being brought either under censure or disfellowshipped on a charge that is the same — not respecting properly constituted church authority. This charge, the same tactic used by the ancient forefathers, is now being utilized by the modern- day Sanhedrin. For a time it may seem that they have the upper hand, but in reality their authority will be short- lived.

DA 725: “The priests were in a dilemma. They saw that they must cloak their hypocrisy under the thickest concealment. They must not allow it to appear that Christ had been arrested on religious grounds. Were this put forward as a reason, their proceedings would have no weight with Pilate. They must make it appear that Jesus was working against the common law; then He could be punished as a political offender.”

Now, why do you suppose the Ancient Adventist Conference was trying desperately to keep the focus away from religious grounds? They knew that this exposure would show their true purpose and reveal them for who they really were. Their type of argumentation has already been seen today in the modern Adventist structure and will be seen in the courts soon enough.

DA 726: “With noisy cries, priests, scribes, and rulers demanded that He be sentenced to death. The cries were taken up by the mob, and the uproar was deafening. Pilate was confused. Seeing that Jesus made no answer to His accusers, Pilate said to Him, ‘Answerest Thou nothing? behold how many things they witness against Thee. But Jesus yet answered nothing. ’

“Standing behind Pilate, in view of all in the court, Christ heard the abuse; but to all the false charges against Him, He answered not a word. His whole bearing gave evidence of conscious innocence. He stood unmoved by the fury of the waves that beat about Him. It was as if the heavy surges of wrath, rising higher and higher, like the waves of the boisterous ocean, broke about Him, but did not touch Him. He stood silent, but His silence was eloquence. It was a light shining from the inner to the outer man.”

God speaks to each heart so we know when we are defending self, even in the midst of a religious battle. The spirit of Jesus shines brightest when we refuse to defend self during those times when we are being abused for His name’s sake.

DA 727: “Christ affirmed that His word was in itself a key which would unlock the mystery to those who were prepared to receive it. It had a self- commending power, and this was the secret of the spread of His kingdom of truth.”

Spiritual things are spiritually discerned. If the message we bear, either verbally or physically, is not a continual self- commending message (an understanding of soul value), it is not of Christ. Those who see Jesus will discern whether or not a man is walking with Christ. Those who live by heavenly principles, keeping their eyes firmly fixed on their Leader, will be able to rightly judge what is the truth about that man. Remember, it is not so much what is preached but what is lived that is the factor which determines whether or not a man is converted. Those who are convinced merely by the words that a man preaches can be fooled as those same people would have been in their opinions of Judas. In thus being fooled, they place themselves in a position of disadvantage with Satan. He then has an opportunity to have some control of the person who places confidence in the one preaching who is not truly converted.

DA 727: “These words from a heathen judge were a scathing rebuke to the perfidy and falsehood of the rulers of Israel who were accusing the Saviour. As the priests and elders heard this from Pilate, their disappointment and rage knew no bounds. They had long plotted and waited for this opportunity. As they saw the prospect of the release of Jesus, they seemed ready to tear Him in pieces.”

Be not fooled! Even today there are those of us who realize the Conference is plotting to “do in” certain individuals and certain Independent Ministries. The true reasons and the arguments starting to surface are strangely similar to those of long ago. We are not blind to the forecast on the horizon. There are many who may be unwary of these things, but be certain that not everyone is. The Lord has left us these plain Testimonies for serious contemplation and not everyone will forsake the Word of the Lord. While the majority are literally “dumping” the Spirit of Prophecy, there are others who are praising God’s Holy Name for this extended blessing.

DA 728: “Angry voices were now heard, declaring that the seditious influence of Jesus was well known throughout the country.”

Sedition — conduct or language inciting to rebellion against the authority of the state.

The ancient leaders were, in fact, worried about Christ causing rebellion but not against the state! They are still worried today about the same thing. It will be seen in the future that this concern for the overthrow of their own apostate power will be transferred to the state level in order that testimony might be brought against God’s true people. Our own books reveal out how it will all end as in the trial of Jesus we can clearly define our own future, whether we are faithful or among those who are not.

DA 729: “Herod questioned Christ in many words, but throughout the Saviour maintained a profound silence. At the command of the king, the decrepit and maimed were then called in, and Christ was ordered to prove His claims by working a miracle. Men say that Thou canst heal the sick, said Herod. I am anxious to see that Thy wide- spread fame has not been belied. Jesus did not respond, and Herod still continued to urge: If Thou canst work miracles for others, work them now for Thine own good, and it will serve Thee a good purpose. Again he commanded, Show us a sign that Thou hast the power with which rumor hath accredited Thee. But Christ was as one who heard and saw not. The Son of God had taken upon Himself man’s nature. He must do as man must do in like circumstances. Therefore He would not work a miracle to save Himself the pain and humiliation that man must endure when placed in a similar position.”

If we could but understand what Christ was willing to do because of His love for us while we were yet His enemies. I have heard not a few claim that Christ had an advantage in His overcoming sin that we don’t have. I shudder to think what many of us would have done if we had the power that was Christ’s, which He chose not to use for our sakes. The statement above shows that in many ways Christ had a decided disadvantage which made His journey as an overcomer all the more difficult. Jesus took no “advantage” that we cannot take if we choose to have it. The problem is not with any advantage or disadvantage but with people who murmur about wanting to go to heaven while clinging to their cherished sins. We can’t have it both ways.

DA 730: “Again the priests and rulers, in great anxiety, urged their accusations against Him. Raising their voices, they declared, He is a traitor, a blasphemer. He works His miracles through the power given Him by Beelzebub, the prince of the devils.”

When people credit Lucifer with the work of God or the other way around, they are the ones guilty of blaspheming. It would be wise to understand that not all claimed miracles are such nor are they from the Lord. Another point to ponder is the true works of God, done by the true and the faithful, will be misaligned by those who wish to discredit the influence of the servant. We should know that this will be the lot of those who choose to stand on the side of the Lord. When these events come about (it’s already started), we cannot afford to allow them to discourage us. We must take a firm resolve as did Job and stay on course no matter who brings us a discouraging report, even if it be our “friends.”

I think I’ll take an opportunity here to mention the subject of gossip in the church. Please understand, gossip is a form of murder. When rightly understood, it will be detested by God’s people. Reporting that which is true within the framework of God’s principles is proper, but in many cases these principles are not followed. A gossiper is one who reports without verifying the truth of the matter. A gossiper is one who reports publicly the shortcomings of one who is truly not rebellious or in open sin but who is struggling to overcome. A gossiper is one who is more interested in the destruction of the one being spoken of than in his salvation. I can assure you that no gossipers will be found in heaven. Before we go reporting on someone, let’s consider our own motivation and let’s make sure we have followed Biblical principle.

Having said that, let’s also understand and accept the fact that the majority have no interest in what is written above and therefore gossip will continue and get worse. It happened to Jesus and He told His disciples that it would happen to them. As we follow God’s principles as true followers, it will save us much grief in at least two ways. We ourselves will not be gossipers and when we hear gossip, if we follow God’s principles, will find out the truth before we believe what was said or pass it on. I believe if this one evil was overcome, it would be a great blessing to us. A gossiper literally invites the devil to dine at his table.

DA 731: “No sooner were these words spoken, than a rush was made for Christ. Like wild beasts, the crowd darted upon their prey. Jesus was dragged this way and that, Herod joining the mob in seeking to humiliate the Son of God. Had not the Roman soldiers interposed, and forced back the maddened throng, the Saviour would have been torn in pieces.” Once again I ask the question, who made up the crowd that made Jesus a prey? Who was the crowd that the Roman soldiers had to stop? If it had been left to the “church” two thousand years ago, it would have torn Jesus to bits! There is indeed a future fulfillment of this scene and the players represented at the trial of Christ will all be in their places to act out their parts.

DA 731- 2: “He had declared that Jesus was innocent, yet he was willing for Him to be scourged to pacify His accusers. He would sacrifice justice and principle, in order to compromise with the mob. This placed him at a disadvantage. The crowd presumed upon his indecision, and clamored the more for the life of the prisoner. If at the first Pilate had stood firm, refusing to condemn a man whom he found guiltless, he would have broken the fatal chain that was to bind him in remorse and guilt as long as he lived. Had he carried out his convictions of right, the Jews would not have presumed to dictate to him. Christ would have been put to death, but the guilt would not have rested upon Pilate. But Pilate had taken step after step in the violation of his conscience. He had excused himself from judging with justice and equity, and he now found himself almost helpless in the hands of the priests and rulers. His wavering and indecision proved his ruin.”

The principles of action displayed by Pilate are a sad testimony of how many are acting, right now. Rather than taking a stand for the truth as it is in Jesus, many pastors and laity alike are swarming to the popular side. This fatal mistake can be changed but only by taking a firm stand for what is right and leaving the consequences with God. Those who cannot bring themselves to trust totally in the Lord will have no place with Him.

An example of this in today’s Adventist society is that many times of late I have heard complaints about placing such books as the Great Controversy in the forefront. The comments generally go something like this: “You are bringing on a time of trouble before it is time.” These comments are coming from the laity and Conference folks alike. At the same time these comments are being made, we have clear testimony in numerous places that tells us that God could have come over a hundred years ago if we would have done our part. To the unbelieving, the comment of bringing on a time of trouble prematurely will ALWAYS be valid. What is really being stated, however, to the discerning mind is that we want to live out our lives in peace and wish not to be disturbed. In this generation, the evidence is clear that everyone’s peace will be disturbed. The Lord is convincing many that it’s time to go into the promised land. I firmly believe that no matter what the complaint, this work is on its way to completion and nothing will stop it this time. It was the murmuring of Israel which kept them out of the promised land and it will be murmuring that will keep out the majority this time. Let’s pray that we will stop our murmuring and place our trust and confidence in our Guide and go home!

DA 733: “He was confused by his own conflicting emotions. But while he had been delaying to act, the priests and rulers were still further inflaming the minds of the people. Pilate was forced to action.”

The “church” played on the emotions of Pilate. These pastors and administrators knew how to apply the pressure and they seized this opportunity with success. Pilate was FORCED into action because his emotions ruled his principles instead of the other way around. This is why the big push on the mushy love that’s been pouring from the pulpits for so long. True love is a combining balance of mercy and justice. The laity are being force- fed the mercy without the justice which is nothing more than what we blame other churches for, but with a different name — cheap grace.

DA 736: “ ‘Speakest Thou not unto me? Knowest Thou not that I have power to crucify Thee, and have power to release Thee? ’

“Jesus answered, ‘Thou couldst have no power at all against Me, except it were given thee from above; therefore he that delivered Me unto thee hath the greater sin. ’”

An extremely important lesson which we need to ask the Lord to help us to learn has to do with God’s sovereign power. As we enter into our own experience of persecution, we must understand what Jesus always knew. What gave Him the faith to be victorious? He knew that nothing could happen to Him except as His Father would allow. He knew that His Father wouldn’t betray Him in His hour of need. This solid belief allowed Jesus to leave events and consequences fully in His Father’s hands. This is how to have the faith OF Jesus Christ.

DA 737: “ ‘He that delivered Me unto thee, ’ said Jesus, ‘hath the greater sin. ’ By this Christ meant Caiaphas, who, as high priest, represented the Jewish nation. They knew the principles that controlled the Roman authorities. They had had light in the prophecies that testified of Christ, and in His own teachings and miracles. The Jewish judges had received unmistakable evidence of the divinity of Him whom they condemned to death. And according to their light would they be judged. “THE GREATEST GUILT AND HEAVIEST RESPONSIBILITY BELONGED TO THOSE WHO STOOD IN THE HIGHEST PLACES IN THE NATION, THE DEPOSITARIES OF SACRED TRUSTS THAT THEY WERE BASELY BETRAYING. Pilate, Herod, and the Roman soldiers were comparatively ignorant of Jesus. They thought to please the priests and rulers by abusing Him. They had not the light which the Jewish nation had so abundantly received. HAD THE LIGHT BEEN GIVEN TO THE SOLDIERS, THEY WOULD NOT HAVE TREATED CHRIST AS CRUELLY AS THEY DID.

“Again Pilate proposed to release the Saviour. ‘But the Jews cried out saying, If thou let this man go, thou art not Caesar’s friend. ’ Thus these hypocrites pretended to be jealous for the authority of Caesar. Of all the opponents of the Roman rule, the Jews were most bitter. When it was safe for them to do so, they were most tyrannical in enforcing their own national and religious requirements; but when they desired to bring about some purpose of cruelty, they exalted the power of Caesar. To accomplish the destruction of Christ, they would profess loyalty to the foreign rule which they hated.”

Those at the top who are betraying their sacred trust will be condemned the most — not by men, but by God!

I want to point out an insight here and I pray that you grasp it. You will notice that the ancient Jews hated the Romans but when they needed them, they would exalt them. Today we hear the Conferences making the claim that they would never enter into league with the Roman power. But I ask you this: do you really think that the makeup of the human brain has changed? If you do, you are sadly mistaken. History has been and is being repeated because the minds of men have not changed. So, will an apostate conference go into league with the Roman power? The answer is seen in the trial of Christ. Jesus is trying to show us the truth in these matters. IT IS ONLY THOSE WHO ACCEPT THESE TRUTHS WHO WILL JOIN HIM ON HIS THRONE.

DA 737- 8: “… by choosing a heathen ruler, the Jewish nation had withdrawn from the theocracy. They had rejected God as their king. Henceforth they had no deliverer. They had no king but Caesar. To this the priests and teachers had led the people. For this, with the fearful results that followed, they were responsible. A NATION’S SIN AND A NATION’S RUIN WERE DUE TO THE RELIGIOUS LEADERS.”

By choosing the programs of Babylon and using the courts of the land against other Seventh- day Adventists, the Conferences have left the theocracy and chosen a king other than God. We are told in the book Great Controversy that the religious leaders of this nation will bring about national ruin. The guilt of this disaster will not rest upon the leaders of other Protestant churches alone but upon apostate Adventist leaders as well. As a matter of fact, the guilt of these Adventist leaders will be the greater because of their greater claim to the truth of Adventism.

DA 738: “Pilate longed to deliver Jesus. But he saw that he could not do this, and yet retain his own position and honor. Rather than lose his worldly power, he chose to sacrifice an innocent life. How many, to escape loss or suffering, in like manner sacrifice principle. Conscience and duty point one way, and self- interest points another. The current sets strongly in the wrong direction, and he who compromises with evil is swept away into the thick darkness of guilt.”

Many professed Christians, not excluding Seventh- day Adventists, will share in the feelings of Pilate because they are living by the same compromise he did. We must remember that it is the law of the universe that for every cause there is an effect. Whatever we choose to do will have its consequences somewhere down the line. For those of us who have made our share of mistakes, now is the pristine time to give our shortcomings to the Lord that the effect of our bad choices might be minimized and not be held on our account for eternity.

DA 738- 40: “When Pilate declared himself innocent of the blood of Christ, Caiaphas answered defiantly, ‘His blood be on us, and on our children. ’ The awful words were taken up by the priests and rulers, and echoed by the crowd in an inhuman roar of voices. The whole multitude answered and said, ‘His blood be on us, and on our children. ’

“The people of Israel had made their choice. Pointing to Jesus they had said, ‘Not this man, but Barabbas. ’ Barabbas, the robber and murderer, was the representative of Satan. Christ was the representative of God. Christ had been rejected; Barabbas had been chosen. Barabbas they were to have. In making this choice they accepted him who from the beginning was a liar and a murderer. Satan was their leader. As a nation they would act out his dictation. His works they would do. His rule they must endure. That people who chose Barabbas in the place of Christ were to feel the cruelty of Barabbas as long as time should last.

“Looking upon the smitten Lamb of God, the Jews had cried, ‘His blood be on us, and on our children. ’ That awful cry ascended to the throne of God. That sentence, pronounced upon themselves, was written in heaven. That prayer was heard. The blood of the Son of God was upon their children and their children’s children, a perpetual curse. “Terribly was it realized in the destruction of Jerusalem. Terribly has it been manifested in the condition of the Jewish nation for eighteen hundred years, — a branch severed from the vine, a dead, fruitless branch, to be gathered up and burned. From land to land throughout the world, from century to century, dead, dead in trespasses and sins!

“… Those who mocked and smote Him will be there. The priests and rulers will behold again the scene in the judgment- hall. Every circumstance will appear before them, as if written in letters of fire. Then those who prayed, ‘His blood be on us, and on our children, ’ will receive the answer to their prayer. Then the whole world will know and understand. They will realize who and what they, poor, feeble, finite beings, have been warring against. In awful agony and horror they will cry to the mountains and rocks, ‘Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of His wrath is come, and who shall be able to stand? ’” (Rev. 6: 16, 17.)

To claim to be spiritual Israel but not to follow Christ’s instructions is to share in the curse of “let His blood be upon us and our children!”

Copyright © 1999 Servants of the Saviour
Terry & Cathy Ross

Table of Contents
Acknowledgements and Forward
Chapter 1 Desire of Ages — Chapter 63
Chapter 2 Desire of Ages — Chapter 64
Chapter 3 Desire of Ages — Chapter 65
Chapter 4 Desire of Ages — Chapters 66 & 67
Chapter 5 Desire of Ages — Chapters 68 & 69
Chapter 6 Desire of Ages — Chapters 70, 71 & 72
Chapter 7 Desire of Ages — Chapter 73
Chapter 8 Desire of Ages — Chapters 74 & 75
Chapter 9 Desire of Ages — Chapters 76 & 77
Chapter 10 Desire of Ages — Chapter 78

The Tithe Problem, Part II

by Ralph Larson

The editors of the Adventist Review have taken notice of the questions about tithe that are troubling an increasing number of our church members and have published in their edition of September 7, 1991, a supplement in the form of an inserted tract dealing with the subject.

This development is most welcome. It is hoped that the Review editors will continue this enlightened policy, and that they will apply it to the other areas of concern that are as troubling to our members as the tithe question, if not more troubling.

We suggest that every church member who has a sincere desire to know and to do God’s will, will do well to save this special insert and compare it with the article on tithe in the September issue of Our Firm Foundation, as well as with this article.

We are confident that only good can come from such a comparison. let every church member examine the evidence and draw his or her own conclusions. Here the matter must ultimately rest, as was recognized by Ellen White in a thought- provoking statement on page 616 of The Desire of Ages:

“The Jewish rulers recognized the obligation of tithing, and this was right; but they did not leave the people to carry out their own convictions of duty.”

It is to be hoped that all concerned parties will remember that church members cannot be forced to pay tithe. They must act out their own convictions in the matter, and these convictions will grow out of their satisfaction with the scriptural and the Spirit of Prophecy evidences placed before them. Scoldings and threatenings will not suffice, and church discipline on this point is specifically forbidden in the church Manual. See page 240 in the 1971 edition and page 165 in the 1986 edition

We, therefore, welcome the decision of the Review editors to bring the subject out into the open, so that church members may be provided with the opportunity to weigh evidence, evaluate arguments, and develop their own convictions of duty.

Basic Principles Before considering the specifics of the situation, let us identify some landmarks and fixed boundaries, basic principles that must apply to any and all of the details. The most important and relevant truth that must be kept in mind throughout all of our study is:

“It should be remembered that the promises and threatenings of God are alike conditional.” – Selected Messages, book 1,67

The experience of the Israelites, who were once the chosen people of God but were eventually rejected as a people by God, testifies eloquently to the truth of this statement. The opinion that prevailed among the Jews of Christ’s time was that regardless of how far they departed from the express will of God, they nevertheless retained their position as the chosen people of God, with all of the rights and privileges pertaining thereto. This conviction was in spite of such clear warnings as had been given in Leviticus 26, Deuteronomy 28, Jeremiah 18, and elsewhere.

Here is the crux of the matter. The questions that we must consider are these: Could it be possible that the error of the Jews might have, to some degree, crept into our thinking? Are we beginning to believe that we are unconditionally the true church of God? Are we presuming that the rights and privileges of a true and faithful church are ours unconditionally? That the promises of God are without condition?

Are we supposing that the rights and privileges of a true and faithful ministry can be claimed by our ministry unconditionally? That they have a right to collect tithe regardless of what they teach and do?

Doubtless we would find these questions easier to answer if they were expressed in terms of totality— total rejection of all of the will of God by all of the ministers of our church. We would quickly agree that such is not the case. But does that resolve our problem? Was there not always a faithful remnant in Israel? And do we know of any church today that rejects all of God’s truth? Yet, God rejected Israel, and we know God is calling His people out of the popular churches of our time.

Is it not apparent that there is a line beyond which infidelity may not pass with impunity? A line beyond which neither a church nor a ministry can claim for itself the rights and privileges that God has guaranteed to a faithful church and to a faithful ministry? We must remember the promises and the threatenings of God are alike conditional.

We come now to the question, How should we see our church and its ministry today? The Review tract writer suggests that there is a significant difference between saying there is apostasy in a church and saying a church, speaking of the entire body of believers, is in apostasy. This point is well taken. I know of only one independent ministry leader who has a conviction that the church is in apostasy. The rest would say, like the Review tract writer, that there is apostasy in the church, although they would not minimize it as he does.

I have received a letter from a Union Conference president which opens with this sentence: “I despair with you over the fact that so many of our church members are finding it necessary to turn to independent ministries in order to hear basic Adventist teaching.” And I would recommend for thoughtful study the Annual Council 1973/ 1974 Appeals for reform as published in Our Firm Foundation in December 1991.

The precise point in increasing apostasy at which it would be appropriate to stop saying there is apostasy in the church and start saying the church is in apostasy is a difficult problem. It is doubtful that human wisdom is sufficient for the question. Probably it would be best to let that point be defined by the Divine Mind that never errs in judgment.

But the questions that are coming to me from all across the country are from church members who are facing an immediate, practical problem. They are being forced to recognize that some of the doctrines being presented in their particular churches are very different from the doctrines they were taught when they joined the church or when they attended Adventist schools. Many recognize the strange doctrines as the very errors they left behind when they withdrew from other churches in order to become Seventh- day Adventists.

These members do not wish to return to those errors, nor have them taught to their children. Many have made fruitless appeals to church pastors and administrators. These are the kind of people who are turning in despair to ministries which are teaching the unchanged Seventh- day Adventist faith. These are the kind of people who are asking the urgent question, “Does God require me to pay tithe to support the teaching of false doctrines? Would it be wrong to pay tithe to a ministry that teaches the faith that I believe?”

I sympathize with them, although I do not presently share their problem. The church where I hold membership is served by a pastor who preaches the historic Seventh- day Adventist message, and so I am comfortable paying tithe and offerings to this church. If this pastor were transferred and a Calvinistic Adventist pastor put into his place, I do not know what I would do. I hope that I never have to face the problem. But others are facing the problem.

These questions are what caused me to do the research that was reported in Our Firm Foundation, September 1991. I set forth my conclusion in this statement:

“In neither Ellen White’s writings nor her practice was there anything to support the view that all tithe, regardless of circumstances, must be paid through regular channels.”

The writer of the Review tract article challenges this conclusion and sets forth a series of arguments in support of the view that all tithe must be paid through the regular church channels, apparently regardless of circumstances. He sees it as the correct understanding of Ellen White’s writings on the subject.

For purposes of analysis, we will group his arguments as follows:

  1. Argument from the Scriptures
  2. Arguments from the Spirit of Prophecy
  3. Arguments regarding Document File 213
  4. Arguments based on supernatural powers
  5. Arguments ad hominem, against the man
  6. Theological questions

Argument From the Scriptures

We use “argument” in the singular form because there is only one scriptural argument presented:

“The Old Testament gives clear instruction for the return and use of the tithe. The New Testament does not elaborate further, except to endorse the necessity of tithe paying.” Page 2

Let us compare this statement with 1 Corinthians 9, in which the apostle Paul responds to questions about his credentials and his right to the financial support of the people. The general principles set forth in the first twelve verses are brought to a specific conclusion in verses 13 and 14:

“Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel.”

Verse 13 is an obvious reference to the tithing system, by which the Levites were supported. Verse 14 specifically applies the same principle to another group. And who are they? “They which preach the gospel.”

Their credentials are the gospel which they preach. And was Paul a pluralist? Was he saying that preachers of any gospel and all gospels are to be supported by the tithe? We will find the answer in Galatians 1: 8- 9:

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.”

Does “let him be accursed” equate with “Let him be supported by the tithe?” And notice that Paul includes even himself in the warning, saying “Though we preach any other gospel unto you….” Is he not putting the test of truth above all other tests? Is he not telling them that the true gospel is the highest of all credentials? So much so that they should refuse to listen to even Paul himself if he came back to them preaching a different gospel, a new theology? How, then, can it be argued that if a minister is a member of a certain church and carries credentials from that church, he is entitled to be supported by the tithes of God’s people regardless of what gospel he preaches?

Arguments From the Spirit of Prophecy

Unfortunately, much of the material in this area is wasted, because it does not deal with the question before us. The longest series of Spirit of Prophecy quotations presented are warnings against withholding tithe, a practice which no one is defending. All of the parties involved in the present discussion believe that tithe paying is a sacred duty. None would approve of withholding it.

Similarly, much attention is given to the Spirit of Prophecy counsels regarding the proper use of the tithe to support the ministers of the gospel, a matter concerning which there is no significant disagreement. All of the parties involved are committed to following these inspired counsels, although in his list of the proper uses of the tithe, the writer might have included this instruction: “But while some go forth to preach, He calls upon others to answer to His claims upon them for tithes and offerings with which to support the ministry, and to spread the printed truth all over the land” Testimonies, vol. 4, 472; emphasis supplied in all quotations

Emphasis in the Review tract is placed upon a caution against any person “gathering up tithes,” which I would understand to mean solicitation. I do not know of any independent ministry that solicits tithe. Tithe comes to the independent ministries voluntarily from church members who are weary of false teachings being presented in their particular churches. Most of these church members have been faithful tithe payers for many years. Their devotion and fidelity to this Bible truth is not different from their devotion and fidelity to the other truths of our faith which they cannot bear to see changed. Where truth is taught, tithe is paid. That is the bottom line.

A strong attempt is made to apply Ellen White’s warnings against withholding tithe to the payment of tithe through other than the regular church channels. Two lines of reasoning are set forth in support of this proposition.

First, it is argued that for Ellen White the expression “the Lord’s treasury” meant only church and conference treasuries. This statement is in spite of the fact that when she herself sent tithe directly to needy ministers, and not through church or conference treasuries, she wrote, “The money is not withheld from the Lord’s treasury.” (The Watson letter, quoted in Review tract, page 13.) How, then, can it be maintained that for her “the lord’s treasury” meant only church and conference treasuries?

The Review tract writer apparently anticipated this question and offered what is, to my mind’ a very unsatisfactory explanation. After having admonished us that for Ellen White “the lord’s treasury” meant always and only the church and conference treasuries, he then tells us that when Ellen White’s tithe was sent directly to needy ministers, bypassing church and conference treasuries, it was not withheld from the lord’s treasury because they were Seventhday Adventist ministers.

Readers may decide for themselves whether this attempt to walk on both sides of the street at once is persuasive. Would not this interpretation open the door for all of us to bypass church and conference treasuries and send our tithe directly to needy ministers of our choice?

The second line of reasoning advanced in support of the claim that for Ellen White “the Lord’s treasury” meant only church and conference treasuries is that for Ellen White the word “means” does not generally include tithe but is applied only to offerings. Since only this argument was new to me, I checked it out carefully, and quickly discovered that the claim does not bear up well under investigation.

I went to that marvelous invention, the “CD Rom,” as produced by the White Estate, and asked it to report whether in Ellen White’s writings the words tithe, tithes, tithing, and tenth, were ever used in connection with the word means. It promptly supplied 168 references in which these words were used in such a manner as to make it impossible to separate them from the word means, which obviously included them. In some passages tithes and offerings together are referred to as means, and in other passages tithe alone is referred to as means. For the sake of brevity, we will provide here a sampling of those statements that do not include offerings: “Every soul who is honored in being a steward of God is to carefully guard the tithe money. This is sacred means.” Manuscript Releases. vol. 1, 185

“There are a large number of names on our church books; and if all would be prompt in paying an honest tithe to the lord, which is His portion, the treasury would not lack for means.” Counsels on Stewardship, 95

“Of the means which is entrusted to man, God claims a certain portion- a tithe.” Testimonies, vol. 5, 149 “God has given special direction as to the use of the tithe. He does not design that His work shall be crippled for want of means.” Gospel Workers, 224

“Should means flow into the treasury exactly according to God’s plan- a tenth of all the increase, there would be abundance to carry forward His work.” Evangelism, 252

“And in view of this the Lord commands us, ‘Bring ye all the tithes into the storehouse, that there may be meat in mine house; ‘ that is, a surplus of means in the treasury.” Review and Herald, vol. 2, 18

“If all of our people paid a faithful tithe, there would be more means in the treasury.” Ibid., vol. 4, 507

“With an increase of numbers would have come an increase of tithe, providing means to carry the message to other places.” Pamphlet No. 67,9

“If all, both rich and poor, would bring their tithes into the storehouse, there would be a sufficient supply of means.” Testimonies, vol. 4, 475

Since Ellen White went into print 168 times with statements clearly identifying tithes as means, (sometimes using duplicate words), it is difficult to understand how the Review tract writer could have reached an opposite conclusion. And since his representation that for Ellen White the expression “the lord’s treasury” means only church and conference treasuries is not supported by either of the two evidences he offers, it collapses of its own weight. It deprives of all validity the attempt to apply Ellen White’s warnings against “withholding tithe” to those who do not withhold tithe but, rather, send it to ministers that they feel are faithful to our message. And it gives particular force to her statement:

“All the means is not to be handled by one agency or organization.” Spalding- Magan Collection, 421

Arguments Regarding Document File 213

As was stated in my article in Our Firm Foundation, September 1991, this file contains a record of the plans that were made by Willie White, Ellen White’s son and secretary; General Conference President A. 0. Daniells; Elder W. W. Prescott; and others to deal with criticisms of Ellen White that had been published by a Dr. Stewart in the year 1907. Stewart had charged Ellen White with inconsistency in that she recommended paying tithe through organizational channels, yet did not always follow her own counsel. Their proposal for dealing with the challenge was set forth in these words:

“As to the proper use of the tithe: the outline of a statement upon this subject which was agreed upon was briefly this: to give extracts from Sister White’s writings as to the tithe and its use; to show that her testimony and her own usual practice was in favor of paying the tithe into the regularly designated treasury, to be used under the counsel of the committees appointed for such purposes; to show further from her writings that when those who have charge of the expenditure of the tithe so far fail in the discharge of their duty that the regularly organized channels for the distribution of the tithe become hindrances to its proper use, then in order to carry out the divine plan that the tithe should be expended in the wisest manner for the furtherance of the work, individuals have the right to pay their tithes direct to needy fields; but that this involves a considerable degree of personal responsibility, which must be assumed by those who decide to follow this plan. It was thought that this matter could be handled in a way to show that the departure from the regular plans was authorized only when the regular plans failed to be carried out by those in positions of responsibility.”

The Review tract writer tries to offset this evidence by the following methods: First, doubt is cast upon the authorship and dating of the document. I see no reason for such doubts. The file contains four letters from Dr. Stewart on the subject, all addressed to Willie White. There is also a letter of response from Willie White to Dr. Stewart. The notes, or “memoranda,” contain ten references to Willie White as the one who should answer certain questions. The most significant of the ten for the purposes of our inquiry is

“Tithe— to whom it should be paid: “Refer this to W. C. White. Very important.” In the light of this evidence it appears that to question Willie White’s involvement in the proceedings is hardly reasonable. And to question the date is not more reasonable. The four letters if of Dr. Stewart to Willie White are dated October 22, 1906; May 8, 1907; June 10, 1907; and June 24, 1907. Willie White’s letter to Dr. Stewart is dated June 9, 1907. The book by Dr. Stewart was published in mid- October, 1907, and a copy was sent to Willie White on October 27, 1907. The “memoranda” which includes the statement about tithe makes specific reference to this book. These facts seem to adequately establish the date for all practical purposes.

Second, the Review tract writer proposes that these men did not properly understand Ellen White’s thinking regarding the tithe, and supports this proposal with a most unhelpful comparison. He refers to a vision of heavenly planets given to Ellen White in 1846 in the presence of James White and Joseph Bates, who assumed that she was seeing Jupiter, Saturn, and Uranus. Then, we are told:

“Closeness to a prophet does not guarantee correctness.” We are asked to accept this as evidence that Ellen White’s son Willie, who had been her personal secretary and companion for twenty- six years, did not understand her thinking regarding the tithe, a matter concerning which she had gone into print well over a thousand times. The Review tract writer, viewing the situation from a distance of more than 80 years, seems to feel he has a better understanding of her thinking than Willie White did.

This reasoning strains the credulity to the breaking point.

Another attempt to discredit Document File 213 will be commented on in section 4. Before leaving this section we must mention a puzzling question and answer found on page 5 of the tract:

  1. “I’ve heard it said that other women who joined Mrs. White in her ‘tithe project’ for the Southern ministers didn’t send their tithe through Mrs. White but sent it directly to needy ministers, and that she must have approved of such actions. Is this so?”
  2. “No.” (Followed by a lengthy explanation.) I do not understand how the writer proposes to harmonize this statement with the following lines in the Watson letter, which appears on page 13 of the Review tract:

“If there have been cases where our sisters have appropriated their tithe to the support of the ministers working for the colored people in the South, let every man, if he is wise, hold his peace….

“I commend those sisters who have placed their tithe where it is most needed to help do a work that is being left undone.”

Especially puzzling is the writer’s recommendation that “the only safe course to follow, as regards Mrs. White’s position on the tithe question, is to let her speak for herself.” Page 6

Why, then, should the writer pose two questions about Ellen White’s writings (on pages 5 and 6) and refer us to two interpreters of Ellen White’s writings for the answers? We are reminded of her own words:

“My Instructor said to me, Tell these men that God has not committed to them the work of measuring, classifying, and defining the character of the testimonies.” Selected Messages, book 1,49

I intend no disrespect to anyone, but I prefer to look at Ellen White’s writings with my own eyes and not through the eyes of another.

Arguments Based on Supernatural Knowledge

On page six of the tract we find two statements that go far beyond human knowledge and could only be made by persons who are writing with supernatural wisdom of some kind.

In the first, a White Estate archivist makes reference to the Document File 213 and writes: “The Watson letter is the only Ellen White statement from which they formed their conclusions.” Compare this with some lines from the statement itself: “To give extracts from Sister White’s writings…. To show that her testimony and her own usual practice….. To show further from her writings.”

We see here no indication that they considered nothing but the Watson letter In the absence of such an indication, to state what they did or did not consider would require supernatural knowledge.

On page 6 of the tract we find this bold statement: “And it is an undeniable fact that Mrs. White never counseled anyone to place his or her tithes anywhere except in the denominational ‘treasury.” ‘

This is breathtaking. How could any human being know with such certainty what Ellen White never did? Only by supernatural knowledge. A logician would point out that nothing can be proved by the absence of evidence. It would be more accurate and more modest for a writer to state that he had found no evidence of such counsel in the written records. But, to firmly state as an “undeniable fact” that she never gave any such counsel would surely require godlike powers.

Similar in nature is the bold statement on page 9 of the tract: “Ellen White never even considered such an option.” How can any human being state with such assurance what another person has or has not considered? Would not this require supernatural knowledge?

On page 10 the Review tract writer does not hesitate to tell us what Ellen White intended and on page 15 he explains to us what Ellen White had in mind on a certain occasion. All of this requires powers that are not possessed by ordinary humans. Most of us would have to admit that we are not able to read the minds of our contemporaries, much less the minds of persons who died long before we were born. Surely such statements should be regarded with extreme caution.

Arguments Ad Hominem

A long established principle of discussion is that those who have evidence will present their evidence, whereas those who do not have evidence will attack the man. This is called the argument ad hominem, against the man, also expressed in the statement:

“As evidence decreases, vehemence increases.” It is to be regretted that the Review tract writer makes several references to those who “solicit or accept” tithe. As stated earlier, I have never heard of any ministry that solicits tithe. Also as stated before, tithe comes to independent ministries unbidden from distressed and disenchanted church members. Ellen White herself did not reject such tithe. (See the Watson letter.)

Neither have I ever heard of anyone who accuses the church of being in apostasy simply because of a different view regarding the human nature of Christ. See “Theological Questions” below. For the evidence which causes most historic Adventists to reject the author’s reasoning about the human nature of Christ, we refer the reader to our 365- page research report, The Word Was Made Flesh, available from Hope International.

When a writer proposes that he will present to us a “fair reading” of Ellen White’s writings (page 11), he is alleging that only an unfair person could understand the matter differently than he does.

And to suggest or imply that persons who quote a portion of a long statement have sinister purposes m mind is again to lay claim to supernatural abilities to read minds and to judge motives.

Since Ellen White strongly indicated in the Watson letter that she preferred that her personal handling of tithe funds not be widely advertised, it is alleged that persons like myself who have made reference to the letter are at fault. This allegation overlooks the fact that the entire letter has been published twice by the White Estate itself, in 1987 in Manuscript Releases, Vol. 11, pages 99- 100, and in 1981 in Elder Arthur White’s Ellen 0. White: The Early Elmshaven Years, pages 3953%. To fault those who now make reference to it is hardly candid.

The tendency to use the argument against the man reaches its climax on page 7, where it is proposed that it may eventually be discovered that

(1) “Those who now take the position that the church has apostatized were themselves guilty of apostasy.”

We respond again that the vast majority of the thousands of members who are calling for the church to return to its pure teachings are not saying that the church has apostatized. They are saying there is apostasy in the church, which the Review tract writer himself concedes (page 3). And we take exception to the writer’s definition of these people’s views about God’s storehouse:

(2)… “teaching others that God’s ‘storehouse’ today is the treasury of any place where Sabbath- keeping religious work for Christ is being performed.”

I have never heard of any person who would so describe the storehouse. To so characterize those who are pleading for the church to hold to all of the doctrines of our historic faith, including the sanctuary, the three angel’s messages, and so on, is not appropriate.

I must commend the Review tract writer, however, for not indulging in the type of argument “against the man” that some others are employing. The allegation is that those who are appealing for the church to heed and follow God’s counsels are setting themselves up as “more holy,” “holy ones,” “pious critics,” “the only ones who are right.” These allegations constitute the nadir, in my opinion, of the arguments against the man.

It is left to the considered judgment of the reader how well the cause of truth is served by such allegations as these. As for the Review tract writer’s attempt to apply the principle of Matthew 18: 15 to the present problem in the church, I refer the reader to Testimonies, Volume 2, page 15, where it is emphasized that Matthew 18: 15 applies to personal injuries, not church problems.

The Review tract writer does not seem to allow for an independent ministry to be legitimate and loyal unless it is to some degree under the supervision and/ or control of the church organization. This is similar to the views expressed in the eleven demands that were made upon independent ministries some time ago. According to P. T. Magan, who with E. A. Sutherland was a co- founder of Madison College, Ellen White’s views were a bit different. From Magan’s copious diaries we excerpt a few lines:

August 8, 1904: “He [E. A. Sutherland?] says that he worked with W. C. White during the forenoon getting articles and plans ready regarding the incorporation of the school at Nashville. In the afternoon he met with Daniels,( the General Conference president,) Prescott, (field secretary of the General Conference,) Griggs, Washburn, Byrd, and W. C. White to consider our plan of organization. Daniels did not like it.”

As later entries in the diary indicate, the Spirit of the Lord was giving instructions through Ellen White to the founders of Madison College which the General Conference president did not like. August 9, 1904: “Talk with Mrs. E. G. White and W. C. White regarding our plans for organization. She said we were not to go under the dominion of the Southern Union Conference.”

August 14, 1906: “Spent forenoon with Daniels. Told him why our school was independent and would have to eat showbread.” May 7, 1907: “Talked with Sister White regarding attitude of General Conference toward us. Mrs. Sara McEnterfer and Lillian present. Told Sister White about the administration view that we had no right to go and get money unless we were owned by the conference. She replied: “You are doing double what they are. Take all the donations you can get. The money belongs to the Lord and not to these men. The position they take is not of God. The Southern Union Conference is not to own or control you. You cannot turn things over to them.”

May 14, 1907: “I talked to her [E. G. White] about the General Conference position that concerns non- conference owned should have no money. She answered: ‘Daniels and those with him are taking a position on this matter that is not of God. ‘”

May 23, 1907: “Spent the forenoon with W. C. White. He gave me Sister White’s letters to Daniels regarding us. He told me he did not agree with the administration at Washington in insisting that all monies pass through their hands. Said that he would not agree to our going under conference domination.”

As is noted by the Review tract writer, Ellen White served as a board member of Madison College. This would seem to indicate that in her view an institution and/ or a ministry could be totally independent from the church organization and still be approved by. the Lord. But, as in Ellen White’s time, this view is still not appreciated by some of our church administrators.

Theological Questions

Although we have already pointed out that the heart of the present tithe issue is a theological problem, the theological points raised by the Review tract writer have been purposely deferred to this section for comment.

After conceding that there is apostasy in the church, the Review tract writer strangely takes no notice at all of the fact that this apostasy is the immediate and urgent concern of probably 95 percent of the people whom he is trying to correct. This apostasy is the specific reason for the redirection of their tithe.

Instead of dealing with this problem, the writer addresses his remarks toward a minuscule group who may be guilty of various charges that he directs at them. This tactic is not helpful to the thousands of church members who are not doing the things that he deplores, but who are deeply concerned about the increasing apostasy in the church. Their question is, Why does he not address our problem? Why doesn’t he talk to us?

And I wish to address to the Review tract writer, as well as to all others who have expressed similar concerns, the same question: Why don’t you talk to us? Why do you tilt at windmills? Why do you flog dead horses? Why do you focus on the symptoms and ignore the disease? Why do you set up straw men and then beat them to pieces while we can only look on in wonderment?

The vast majority of church members who are variously known as “historic Adventists,” “Independents,” and so forth, do not recognize themselves at all in the pictures often painted. The Review tract writer sets out to fault and hopefully correct certain persons whom he apparently suspects of evil purposes toward the church. He identifies these persons by three characteristics which he vigorously condemns:

  1. Solicitation of tithe,
  2. Saying that the church is in apostasy, and
  3. Basing the above accusation on a view of the nature of Christ. When the writer repeatedly describes the offenders as persons who solicit tithe, we can only respond that we do not know of whom he is speaking. I, personally, have never heard of any person who solicits tithe.

When the writer faults persons who say the church is in apostasy, we wonder, “To whom is he referring?”

And when the Review tract writer takes aim at persons who allegedly set forth a different view of the nature of Christ as the basis of their accusation that the church is in apostasy, we ask again, “Of whom is he speaking?” I have never heard of such persons.

The people to whom I minister have enormously larger concerns. They are witnessing, for example, rejection of our sanctuary doctrine, the introduction into our church of false Calvinistic doctrines of justification and sanctification, rejection of the Spirit of Prophecy, and a general lowering of the church standards. They are not helped by the singling out of the nature of Christ as if that were the only issue.

We pause to point out that the true doctrine of the nature of Christ is set forth in the new Seventh- day Adventists Believe, pages 37- 56. Check and see. The Review tract writer places before us an unhelpful comparison of the present apostasy with the pantheistic apostasy of Dr. J. H. Kellogg. We must remember that Kellogg’s apostasy was met head- on. It was not ignored until apostasy had spread through a large portion of the church, as is happening today. A. 0. Daniels, General Conference president at the time, used the power and influence of his office to defend the truth and to oppose the error. We look in vain for such decisive action today, in spite of clear Spirit of Prophecy counsels that apply to both apostasies.

There is a crying need for communication on the part of our church leaders, a communication that includes some attentive, open- minded listening. There are mountains of misunderstanding.

I am finding it more and more difficult to persuade the historic Adventists to whom I minster that the misinformation that is being constantly circulated about them is done in ignorance and not with malice. It is not easy to explain to those who want only to believe and practice the faith that they accepted when they joined our church why they should now be called divisive, controversial, troublemakers, legalists, rightwingers, destructive critics, attackers of the church, and so forth. They see these epithets as grossly unfair, untrue allegations. I believe that any impartial court would agree with them. Surely any fair- minded person would agree that those who are promoting theological changes are the ones who produce division, and those who resist theological changes should not be so accused. To represent those people as attacking the church is absurd. To call for a church to be true to the counsels of the Lord is surely not attacking the church.

We now come to my strongest point of disagreement with the Review tract writer. He presents the following question and answer:

  1. “I recently read that the SDA church leadership is out to resolve its ‘tithe- problem’ by ‘crushing’ and ‘destroying’ independent ministries that are doing a lot of good. Is this so?”
  2. “The answer is No.” (It is followed by a lengthy explanation.) I do not question the sincerity of the writer, but I do not find it possible to accept this answer. At a camp meeting in the Northwest in 1991, a speaker who represents our church administration at its highest level unburdened himself of some opinions about independent ministries. When audio tapes of his messages were sent to me, I listened in deep sadness to language that was inaccurate, intemperate, and highly inflammatory. When copied to typewriter paper, the tirade filled two pages single- spaced, and ended with an appeal to his hearers to “deal with” the offenders in their local churches.

The speaker apparently was not even aware of his inappropriate use of the word “new” to describe the views regarding the nature of Christ that are held by most of the historic Adventists. There are 1200 statements from pre- 1950 Seventh- day Adventist writers, including 400 from Ellen White, to support the position that the historic Adventist view is the “old” and the Calvinistic view is the “new.” Sadly, the speaker seems to regard these 1200 statements as “snake- oil.”

I know of no independent ministry whose books are not audited. I know of no independent ministry that pays anyone a yearly salary of $100,000 or more. Far, far from it. All of the independent ministries of my acquaintance are legally registered as nonprofit corporations and can provide donors with full accountability in the form of tax- deductible receipts. I know of no independent ministry that is trying to divide or destroy the church. Many independent workers are former denominational workers, intensely loyal to the church, who feel called to the work they are doing.

When a church administrator compares certain Seventh- day Adventists to the butchers of Auschwitz and Dachau who exterminated millions of Jews, I feel that we are forced to recognize that it is an attempt to fan the flames of passion against those church members, preparatory to disfellowshiping them. Already it seems that some other church leaders are taking the cue and are adding fuel to the flames.

But will this injustice crush and destroy the faith of those who do not wish to change their theology? I doubt it. It might even cause that faith to grow and to multiply. It has happened before in the history of religion.

A retired Union Conference president said to me recently, “I hope the brethren will not forget that our conservative members are the financial backbone of our church.” This point is worthy of reflection.

To summarize and to state the problem in simple terms: The Seventh- day Adventist church today contains three groups of church members. At one end of the spectrum is a group who know very well what they are doing. They are working vigorously to change the doctrines of our church and with the flexibility of method provided by their theological principle that God does not expect anyone to stop sinning. Hence, the misrepresentations, false allegations, and so on.

At the other end of the spectrum is another group who know very well what they are doing trying to preserve in their purity the doctrines of our church and to prepare a people for the coming of the Lord. In spite of bitter opposition and misrepresentation, this group is growing very rapidly.

In the center of the spectrum is a third and larger group who apparently have not yet comprehended what the tensions are about, or who lack the courage of their convictions.

Over all preside our church administrators, most of whom seem to be looking on, either benignly or indifferently, while attempts are being made to change our theology, from time to time issuing piteous pleas for unity which can only remind us of the Ellen White warning:

“We are to unify, but not upon a platform of error.” Special Testimonies, Series B, No. 2, article “Freedom in Christ,” 47

And we are presently witnessing what appears to be an orchestrated propaganda campaign, conducted for the purpose of fanning the flames of prejudice against historic/ independent church members, preparatory to disfellowshiping them from the church.

So— the historic Adventists continue to ask, “Why will nobody talk to us? Why can we not even be granted a fair hearing? Why are we being so continuously misrepresented and falsely accused? And why do those who thus deal with us yet think they have a right to demand our tithes and offerings?”

I submit that these are valid questions. Since this article began with questions about tithe, let me conclude it with some final thoughts on that subject. Recently I sat in a meeting with a thousand other church members and listened to a General Conference representative repeatedly denounce “the independent ministries who are draining off the church’s money.”

I listened in silence, but the language of my heart was, “Get real, Brother. Get real.” I had heard in my own church a pastor say that televangelist Jerry Falwell counts Seventh-day Adventists as his second largest group of financial supporters. It was stated that the source of this information was a Union Conference secretary. I telephoned’ the secretary, and he verified the report. He had heard it from Falwell’s own lips.

The Union secretary added that an Adventist Church member who had spent some time working with televangelist Pat Robertson’s organization reported the same was true there. When we remember that these men count their receipts in many millions of dollars per year, we have to recognize that the portion they receive from Seventh- day Adventists, their second highest donor group, must also be measured in millions. It is doubtful that the combined budgets of all the Adventist independent ministries would equal what even one of these televangelists is collecting from Seventh- day Adventists each year.

Why is nobody asking why? Why do so many of our leaders seem to be unaware of the malaise that is affecting so many of our churches, where so few messages from the pulpit reflect any sense of the urgency of our task? Is it any wonder that church members, who have never doubted that our Creator is a loving, caring God, (a message they could hear in most non-Seventh- day Adventist Christian churches) grow weary of hearing this truth endlessly repeated, and turn to preaching that seems to have more immediate significance?

Preaching the wonderful love of God we must do, but not leave the other undone. Let us remember that if Noah had done nothing but preach about a loving, earing God, there would have been no ark and his family would have perished in the Flood. If Moses had done nothing but preach about a loving, caring God there would have been no deliverance of God’s people from the land of bondage. If we do no more than preach about a loving, caring God, it will be necessary for God to raise up another people to take the three angels’ messages to the world. Our loving, caring God is a God of action, and His saving action for this world is in its final stages. The last warning message must go to the world. Will it be carried by a faithful Adventist ministry and people, or by those whom God calls to take their places?

And now a thought question. There are two distinct series of Ellen White predictions about the Adventist ministry of the end- time. One series describes how unfaithful ministers will arise among us, and is expressed in such shockingly clear statements as these:

“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan.” Testimonies to Ministers, 409- 410

“In the very midst of us will arise false teachers, giving heed to seducing spirits whose doctrines are of satanic origin. These teachers will draw away disciples after themselves.” Review aud Herald, vol. 5, 9

The other series of predictions emphasizes that in the closing work God will pass by many ministers who have been trained in “literary institutions,” and will call men from their regular employment to finish the preaching of our message. See The Great Controversy, 608, and Testimonies, vol. 5, page 80 Two classes of ministers are thus placed before us. One group are highly educated but selfconfident, self- dependent, and in some cases unfaithful. The other group, though having less formal education, place their confidence in God, in His Word, and in the Spirit of Prophecy.

Which of these two groups of ministers, according to your convictions, should be supported by our tithes? And are we safe in assuming that this description is a faraway scenario that will probably not occur in our time?

Two very powerful forces within the Seventh- day Adventist Church are now on a collision course and seem to be moving inexorably toward what may well be a major confrontation. One force is represented by the rapidly increasing number of church members who are reacting against changes in our theology and are making firm decisions that, come what may, by God’s grace, they will be true to the Scriptures and to the Spirit of Prophecy.

The other force is represented in what appears to be a heedless, headstrong authoritarianism in which there is an equally firm determination that regardless of circumstances, all church members must be required to submit to the authority of the church. Theological questions, the heart of the problem, are being brushed aside as irrelevant, or are themselves being subordinated to church authority in an echo of the papal policy that the Scriptures mean whatever the church says they mean.

We cannot but view the scene with apprehension as we reflect about similar confrontations in the past. It was headstrong authoritarianism that divided Israel from Judah in the days of Rehoboam. It was similar authoritarianism that divided the followers of Christ from Israel in New Testament times and that divided Protestants from Catholics in Reformation times. Will it be the same with us? Is the remnant church foredoomed to also founder in the shoals of authoritarianism? Or might we yet be able to turn the church back from disaster by joining the apostle Paul in placing the test of truth above all other tests?

As we ponder such matters, we find ourselves struggling with two concepts. On the one hand we have a hope, to which we cling desperately, that the church we love so ardently will recover and complete our God- given task.

On the other hand, we have before us the Spirit of Prophecy predictions that our church will experience an enormous convulsion as we near the end of time, a shaking and a purging that will take many of our leaders and more than half of our members out of the church.

Which experience are we now entering? Will we be granted a respite? Or must we brace ourselves for the shaking time?

In any case, let us remember that the greatest hours of our message, the loud cry and the latter rain, are after the shaking time. Let us take to our hearts the words of the lord to Joshua:

“Have not I commanded thee? Be strong.” Joshua 1: 9

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The Tithe Problem, Part I

The Tithe Problemby Ralph Larson

An Open Letter to the Church

Dear Brethren: For several years I have been receiving from many troubled church members questions about their Christian stewardship of tithes and offerings. The central problem in their minds has been whether God required them to give financial support to the preaching of doctrines that they believed to be contrary to our faith

In response to those questions, I spent much time in research in the Spirit of Prophecy and published a report of my findings on the subject in Our Firm Foundation, September, 1991. My conclusions were the same as those that had been reached by Elders Willie White, A. 0. Daniells, and W. W. Prescott, who had conducted similar research in the early 1900’s.

The reaction to my report on the part of some church officials has been unusual, to say the least. A Union president wrote to me a letter bristling with personal abuse. The president of the Canadian Union, D. Douglas Devnich, wrote a two- page article in the December, 1991, issue of The Canadian Union Messenger, in which he applied to me and to my article such malicious terms as “half- truths”, “distorts the writings of Ellen White”, “gross misquotations drawn out of context”, “accuses the pastors and leaders of the Church with falsity and apostasy”, “deceptive”, “dishonesty”, “willful intent to mislead”, “unscrupulous”, etc.

With minor changes, this article was reprinted in the Columbia Union Visitor, April, 1992, and described as “important counsel beneficial to members around the world”.

This unprecedented procedure has been very disturbing to many church members who have not previously witnessed our church papers being used for launching personal attacks against the character and integrity of a Seventh- day Adventist minister. And since my conclusions were identical with the conclusions of Willie White, A. 0. Daniells, and W. W. Prescott, the question also arises, “Are these former church leaders not being similarly condemned as persons of no integrity?”

And why do church administrators and editors rush such accusations into print without checking them for accuracy, thereby seeming to establish a new low in journalistic irresponsibility?

These questions are lent added significance by the fact that the accusations in the Devnich article can be readily demonstrated to be without foundation. To illustrate this point, I will hereby offer Pastor Devnich a reward of $1,000 if he will produce from my writings a statement that “accuses the pastors and leaders of the church with falsity and apostasy”, as he charged in the Canadian Union Messenger.

I firmly deny that in my writings there are “gross misquotations drawn out of context”, and I challenge Pastor Devnich and those who have reprinted his article to produce their evidence in support of this charge. I will also offer to Pastor Devnich an additional reward of $1,000 if he will produce from my writings a “gross misquotation drawn out of context” from the writings of Ellen White or any author.

Pastor Devnich accuses me of distorting a passage in Testimonies, vol. 7, 176- 177 on the grounds that the word “tithe” does not appear there. I made no claim that the word “tithe” does appear there. The word “stewardship” does appear there several times. I see no way that the responsibilities of Christian stewardship can be properly fulfilled without the payment of tithe. Many persons, speaking in behalf of the SDA organization, have invoked the story of the widow and her two mites (Mark 12: 42) as evidence that all tithe should be paid through organizational channels regardless of existing conditions. Yet, the word “tithe” does not appear in that story. Shall we, therefore, accuse these persons as being “deceptive”, “dishonest”, “unscrupulous”, etc.?

Several weeks ago a “leak” was communicated to me from our world headquarters that my name was at or near the top of a “hit list” of persons who were to be disfellowshiped from the church. I was told that the first step in the planned procedure would be the launching of a smear campaign for the purpose of destroying my reputation and character, which would prepare the minds of the church members for the disfellowshiping that would follow.

The first part of the procedure appears to be well under way, but have the results of this action been carefully considered? What will be the reaction of fair- minded church members? When church members learn that the appalling charges are without foundation in fact, how will this affect their confidence in church leadership? Will this draw them closer to the organization, or will it have the opposite effect?

May I respectfully suggest that all of you have a responsibility in this matter. I believe that since the false accusations have been spread world- wide, there must be an equally world- wide correction.

The church, which by the various articles, has had its attention drawn to this unprecedented personal attack, is watching to see whether there will be fair play and justice. It would seem that a minimal standard of fairness would require that such an accused person should be provided opportunity and space in the papers to respond to the accusations that have been made. I have made this request twice to the editors of The Canadian Union Messenger without results. I am hereby drawing it to your attention and requesting that your influence be exercised in behalf of justice and fair play.

Contrary to what you may have heard, I have never spoken against the church to which I and my wife have given our lives in service. I have spoken out against apostasy in the church, which I understand to be a fulfillment of my ordination vow. In all of my travels and in all of my seminars I urge people to never leave the church but to work for its revival and reformation. My theology is precisely and specifically the theology set forth in the book Seventh- day Adventists Believe. If I am divisive, that book is also divisive.

And one last question, Brethren. If you are the captain of the ship and a crew member warns you that there is a dangerous leak in the hull, what is the wisest procedure? To repair the leak or to throw the crewman overboard?

May the Lord bless and guide you as you consider this matter.

Very sincerely yours,

The Tithe Problem Part I

Today the question of accountable stewardship is becoming an issue in the minds of many Seventh- day Adventists. The awareness that we all have an individual accountability before the heavenly universe, to administer the trust committed to us of God has, in recent years, raised questions in our minds as to how to best fulfill that responsibility. It is not the purpose of this paper to solicit funds, or to attempt to point out what one’s personal responsibility is, but to give our readers information that will help them fulfill their position as God’s stewards.

The subject of tithe has come to be an emotional mine field, and so let us proceed with caution. Voices usually calm are likely to become strident when the subject is introduced, and not infrequently, strongly stirred feelings find expression in bitter accusations. Yet the problem is real, and it is here. It shows no sign of diminishing, but rather is steadily increasing. Ignoring it is not likely to be an adequate answer, nor yet is indulging in emotional outbursts which tend to aggravate tensions rather than to relieve them. Is it possible to calmly consider this problem? Let us try.

My own exposure to the problem has been educational. While I was teaching classes of ministers in the Asian Adventist Theological Seminary I sometimes met the question, “Is it ever proper to send tithe anywhere other than through the regular church channels?” I answered the question with a firm and uncompromising “No. Diverting the tithe to other than the regular church channels could never, under any circumstances, be the right thing to do.”

I must confess that I did not give this answer because of evidence that I had seen, but because of evidence that I was sure I would find in the Spirit of Prophecy if I looked for it. However, since the question did not seem to be an urgent one at the time, and I was very busy with classes, evangelistic meetings, and other projects, I did not engage in any research on this particular topic.

But upon returning to the States in 1985 I was surprised to find that the question was seriously troubling many church members. With full confidence I set out to find the Spirit of Prophecy evidence that tithe should always go through the regular church channels and never anywhere else. This research brought my second and much greater surprise. I did not find what I was looking for. It just was not in the inspired writings.

Was I failing to properly understand what I had read? Apparently not. I did find a statement regarding the question that had been prepared by Willie White (Ellen White’s son and secretary), Elder A. G. Daniells, and Elder W. W. Prescott, which indicated that neither had they found such evidence in Ellen White’s writings. The historical context of their statement is as follows:

On May 9, 1907, a Charles E. Stewart of Battle Creek sent to Ellen White’s office at Sanitarium, California, a 49- page compilation of questions and charges intended to cast doubt on the Spirit of Prophecy as manifested in her ministry. In October of the same year, the material was bound into a small book and published, apparently in Battle Creek. At some later date it was republished by another of Ellen White’s critics, E. S. Baflenger, of Riverside, California. Document WDF 213, in the White Estate Office in Loma Linda, is a record of the plans made by Willie White, Daniells, and Prescott to deal with the charges in the book, one of which was that Ellen White’s counsels and practice in regard to the tithe were not consistent, in that she did not always follow her own recommendations. Paragraph six on page two of the document is a clear statement of how these brethren understood the totality of Ellen White’s teachings in regard to the paying of tithe. “ 6. As to the proper use of the tithe: The outline of a statement on this subject which was agreed upon was briefly this: To give extracts from Sister White’s writings as to the tithe and its use; to show that her testimony and her own usual practice was in favor of paying the tithe into the regularly designated treasury, to be used under the counsel of the committees appointed for such purposes; to show further from her writings that when those who have charge of the expenditure of the tithe so far fail in the discharge of their duty that the regularly organized channels for the distribution of tithe become hindrances to its proper use, then in order to carry out the divine plan that the tithe should be expended in the wisest manner for the furtherance of the work, individuals have the right to pay their tithes direct to the needy fields; but that this involves a considerable degree of personal responsibility, which must be assumed by those who decide to follow this plan. It was thought that this matter could be handled in a way to show that the departure from the regular plans was authorized only when the regular plans failed to be carried out by those in positions of responsibility.”

This statement appeared to be strong evidence that I had not misunderstood the materials I had examined. The conclusions of these brethren were not different from my conclusions, after my study.

As indicated in the quotation, their purpose was to enlarge the outline into a tract or paper on the subject. We would, no doubt, find it helpful if we could read the paper itself, but I have not yet been able to locate a copy.

Certain basic points in regard to tithe paying stand out very clearly in Ellen White’s writings. She had no doubt that returning tithe to the I£ rd is a Christian duty, and that a failure to perform this duty is tantamount to stealing from God (see Malachi 3). She is equally clear and firm in her conviction that the tithe has only one proper use, the support of the ministry of the Word of God. Although she includes those who minister with pen as well as with voice, she specifically excludes other forms of Christian endeavor, such as “school purposes” and “canvassers and colporteurs” (See Testimonies, vol. 9, 248- 249), a poor fund or church expense. See Counsels on Stewardship, 103, and other references.

According to the testimony of God’s inspired messenger, tithe should always be faithfully returned to the Lord, and all of the tithe should be used for the support of the ministry. But which ministry or what ministry? This is the question that is troubling us now. What if a ministry strays from the path of sacred duty? What if a ministry becomes so theologically confused as to depart from the truths of God’s Word and begins preaching a false gospel? What if church leaders begin to use tithe funds for purposes other than the ministry of the Word, such as those listed above, or even to pay the fees of non- Adventist lawyers? What, then, is our Christian duty? We may seek to escape from these troubling questions by shrugging them off and saying, “There is no need for us to concern ourselves about things like that. They could not happen in our church.” But in view of Ellen White’s predictions of a great Adventist apostasy, is this a realistic attitude? Willie White, Daniells, and Prescott took no such position. They did not deny the possibility of a malfeasance, as indicated by these words:”. .. when those who have charge of the expenditure of the tithe shall so far fail in the discharge of their duty that the regular organized channels for the distribution of the tithe become hindrances to its proper use . .

“When the regular plans failed to be carried out by those in positions of responsibility . . . .” Document WDF, 213

Let us remind ourselves that these brethren were not expressing their own opinions. They were setting forth what they understood to be the totality of the teachings of Ellen White. They had before them the example of Ellen White. In the year 1905, two years before their meeting, Ellen White had written a letter to the president of the Colorado conference in which she had revealed that “for years” she had been using her tithe to assist needy ministers who were being neglected by the organization. When this statement was first called to my attention, I dismissed it very easily (I thought) by saying, “She was a prophet, and I am not a prophet. God often gives instructions to His prophets that do not apply to other people.”

But the matter is not quite that simple. The letter also revealed that when other persons offered her their tithe to use as she thought best, she accepted it and used it as indicated above, in support of needy ministers. Perhaps we could still say that she was exercising the prerogatives of a prophet, since the money passed through her hands.

But that would not be true of the third type of tithepayers who are mentioned in her letter: “If there have been cases where our sisters have appropriated their tithe to the support of the ministers working for the colored people in the south, let every man, if he is wise, hold his peace.”

There is no suggestion that this money passed through her hands, or that she was consulted about it. The money was apparently sent directly to needy ministers whose condition had become known to the tithepayers. Ellen White obviously did not disapprove of the actions of these persons, much less accuse them of “stealing” the tithe.

We must recognize that Willie White, Daniells, and Prescott, who were charged with the responsibility of setting forth a comprehensive statement regarding Ellen White’s counsel and practice regarding tithe paying, were faithful to the evidence that was before them. They frankly reported their findings to the people, with neither understatement nor overstatement. They felt that there was no self- contradiction between Ellen White’s writings and her practice. In neither her writings nor her practice was there any- thing to support the view that all tithe, regardless of circumstances, must be paid through regular church channels.

It is probable that they did not anticipate any great trouble for the church organization as the result of the publishing their frank statement. The conditions that they described as making it permissible, according to Ellen White’s writings, for a church member to exercise individual judgment in deciding where to send tithe, (the failure of persons in places of responsibility to use the tithe for its proper purpose) hardly existed in their time, if they existed at all. These leaders could not have been expected to foresee the conditions that have now developed in the church as a result of the great Adventist apostasy that has been the subject of this series of studies.

But church members in our time could hardly be expected not to see these conditions. Many have recoiled in horror from the revelation that hundreds of thousands of dollars of sacred tithe funds have been used to employ Catholic and other non- Adventist lawyers to sue and prosecute persons for calling themselves Seventh- day Adventists, and in at least one case assessing huge fines and putting the person in jail.

Some members may not be aware of such specific incidents as this, but it would be difficult for any member in the North American Division to be unaware of the great theological apostasy which is the very heart of the tithe problem. He or she is likely to encounter it in church on any Sabbath morning.

It is an undeniable fact that there are pastors in Seventh- day Adventist churches, teachers in Seventh- day Adventist colleges, and persons at all levels of church administration who are persistently presenting as truth the devil’s great lie, that Christians cannot stop sinning even by the power of God. Ellen White has identified this assertion no fewer than 35 times as a lie that originated in the heart of Satan, and that was proved to be false by our Lord Jesus Christ. Undoubtedly the strongest of her statements is this:

“Satan declared that it was impossible for the sons and daughters of Adam to keep the law of God, and thus charged upon God a lack of wisdom and love. If they could not keep the law, then there was fault with the Lawgiver. Men who are under the control of Satan repeat these accusations against God, in asserting that men can not keep the law of God. Jesus humbled Himself, clothing His divinity with humanity, in order that He might stand as the head and representative of the human family, and by both precept and example condemn sin in the flesh, and give the lie to Satan’s charges.” Signs of the Times, vol. 3, 264

May we suggest a second thoughtful reading of the above inspired statement? Its implications are staggering. Can it be possible that there are ministers, teachers, and administrators all through our ranks who are under the control of Satan? If the writings of Ellen White are inspired, we have no choice but to believe it.

Here is the heart of the tithe problem. Here is the answer to our question, Who is responsible? Would it not be the ministers who present poison from the pulpits, the teachers who present poison in the classrooms, and the administrators who support and defend them, ignoring desperate appeals from church members?

To blame the tithe problem on independent ministries is as illogical and unjust as to blame the historic Adventists for divisions being created in the church by the preaching of the false doctrines of Calvinism among us. May we here earnestly appeal for clear thinking and fair judgment on this matter?

Consider the problem of a church member who understands our message, is devoted to the truth as it is in Jesus, and has always been a faithful tithepayer. During the years he has built up a small library of Ellen White’s writings and has studied them with care. Then he is confronted with a series of shocks.

On Sabbath he hears his pastor proclaim that our Lord came to earth in the human nature of the unfallen Adam, making Him very different from ourselves. He finds it puzzling, and so spends some time on Sabbath afternoon looking through his copy of The Desire of Ages. He finds the opposite affirmed to be true on pages 25, 49, 112, 117, 174- 175, and 311- 312. Soon after, he hears his pastor preach that it is impossible for Christians, by any means, to stop sinning and that it is impossible for anyone to obey the law of God. In his The Desire of Ages the church member finds this statement described as Satan’s lie on pages 24,29, 117, and 761, and he finds in that volume a total of 78 statements that it is possible, through the power of Christ for Christians to obey God’s law. He then turns to The Great Controversy and reads on page 489 that “[ Satan] is constantly seeking to deceive the followers of Christ with his fatal sophistry that it is impossible for them to overcome.”

As this heart- wrenching experience continues, the church member is eventually forced to recognize that Ellen White’s predictions about the great Adventist apostasy are being fulfilled before his eyes. Then comes the agonizing question, “Does God require me to pay my tithe to support the great apostasy?”

Like many others before him, he decides that this line of reasoning just doesn’t make sense. He then turns to an independent ministry holding the Seventh- day Adventist historic faith, preaching the message that he accepted when he joined the church. He now begins to send his tithe to that ministry.

Now the question for every fair- minded person to consider is, Who is responsible? Has the church member’s problem been created by the independent ministry, or by the preaching of the false doctrines of Calvinism in his own church?

And will this problem be solved by crushing independent ministries and letting the false preaching continue? The answer is self- evident. To destroy the independent ministries will not solve the church member’s problem, nor will it be solved by cracking whips of church authority over his head, excluding him from church office, or by any other means of coercion.

Tragically, this obvious truth seems to be lost on some church administrators who continue to condemn and rail at independent ministries as if they were the cause of all the difficulty, and that the solution is simply to put them out of existence. It appears that some of these ministries are now being threatened with church discipline as a first step in that direction.

I have been invited to several meetings ostensibly called for the purpose of resolving tensions between independent ministries and the church organization. At none of these meetings did I discern the slightest recognition that the preaching of false doctrines in our churches was the real problem, or even any part of the problem. At none of them did I hear the slightest hint that any attempt would be made to correct this evil. Rather, the message delivered to the independent ministries is simple, “You, and only you, are the problem, and if you do not stop what your are doing, in particular if you do not stop accepting tithe, you are going to suffer the consequences.”

Some are already suffering the consequences. Members of independent ministries have in some places been denied the right to transfer their membership either into or out of the churches where they live. It should be remembered that transfers are a right of church membership and may be denied, according to the church manual, only by properly conducted church disciplinary actions. See pages 162- 163 of the Church Manual.

For that matter, the Church Manual also recognizes the right of independent ministries to exist (see page 158), and also provides that no church member’s standing should be called in question because of his failure to give financial support to the church. See page 165

But strong emotion is the enemy of reason, and as we noted at the beginning of this study, emotions tend to run high when the tithe problem is mentioned- so high that in some cases neither appeals to the Church Manual, to the Spirit of Prophecy, or even to the Bible itself bring any result.

Emotional tensions also contribute to the mishandling of evidence found in various public statements about tithe, and the accusations accompanying them. Possibly the outstanding example of mishandled evidence is a variety of Ellen White statements, written to show that tithe should be used only for the ministry of the Word and not for other Christian endeavors, are misconstrued to mean that tithe should be paid only to one ministry of the Word and not to the other minis- tries of the Word. An oft- quoted example of this misconception is on page 247 of Testimonies, vol. 9:

“Let none feel at liberty to retain their tithe, to use according to their own judgment. They are not to use it for themselves in an emergency, nor to apply it as they see fit, even in what they may regard as the Lord’s work.” Emphasis supplied

What Ellen White meant by the clause “what they may regard as the Lord’s work,” is made clear on the following pages by these lines:

“One reasons that the tithe may be applied to school purposes. Still others reason that canvassers and colporteurs should be supported from the tithe. But a great mistake is made when the tithe is drawn from the object for which it is to be used— the support of the ministers.” 248- 249

In view of the general frailty of human nature, and the specific predictions by Ellen White that there would be many apostates in the Seventh- day Adventist ministry in the last days, (see Testimonies to Ministers, 409- 410; Testimonies, vol. 5, 80- 81, 707) it would have been hazardous indeed for the messenger of the Lord to have singled out any particular group of ministers as the only ones who should ever be supported by tithe, and even more hazardous to maintain that they must be supported by tithe regardless of what they might be teaching or doing.

“It would be poor policy to support from the treasury of God those who really mar and injure His work, and who are constantly lowering the standard of Christianity.” Testimonies, vol. 3, 553

“There are fearful woes for those who preach the truth, but are not sanctified by it, and also for those who consent to receive and maintain the unsanctified to minister to them in word and doctrine.” Ibid., vol. 1, 261- 262

“As there are woes for those who preach the truth while they are unsanctified in heart and life, so there are woes for those who receive and maintain the unsanctified in the position which they cannot fill.” Ibid., vol. 2, 552

Let us take note, also, of Ellen White’s use of the expression, “the treasury of God.” In her letter to the Conference president to which we have already referred, she first tells of her practice and then adds, “The money is not withheld from the Lord’s treasury.” Obviously she did not have the limited view of “the Lord’s treasury” that some have today.

Some independent ministries have pointed out Ellen White’s statements that it is not necessary for all “funds” or “means” to flow through the same channels, and since no exception is stated in regard to tithe, they have concluded, not unreasonably, that these general terms include both tithes and offerings. But some writers have seized upon this conclusion and made it the basis for accusations of dishonesty. Surely this accusation could be termed uncontrolled emotionalism. We certainly want to have much stronger evidence before we accuse any persons of being dishonest.

You and I cannot solve the problems of the church nor the problems of the independent ministries, but we can and must resolve our own personal and individual problem in regard to the type of ministry that we support with our tithe. This problem is best solved by each one of us on his knees before the I£ rd, with the inspired writings before him. Probably none of us should presume to instruct others as to their duty.

Some may think of the widow and her two mites upon whom the Lord pronounced a blessing in spite of the corruption among church leaders at that time.

Others may reflect that we have no evidence that the widow was aware of the corruption, and that in any case there was no representative church government such as we have now. Some will be influenced by Ellen White’s statement:

“God desires to bring men into direct relation with . . . . . Every man has been made a steward of sacred trusts; each is to discharge his trust according to the direction of the Giver; and by each an account of his stewardship must be rendered to God . . . . We are responsible to invest this means ourselves.” Testimonies, vol. 7, 176- 177

“Do we individually realize our true position, that as God’s hired servants we are not to bargain away our stewardship? We have an individual accountability before the heavenly universe, to administer the trust committed us of God.” Testimonies to Ministers, 361- 362

And we must not overlook the warnings previously quoted that there are woes upon those who consent to receive and maintain ministers whose unsanctified attitudes injure the work of God.

It has not been the purpose of this study to give directions to any person as to his individual responsibility. It has been our purpose to prove the following points:

  1. There is no biblical or Spirit of Prophecy evidence to support the view that all tithe must, regardless of circumstances, be paid through organizational channels. Such a position might in some cases require that outright apostasy be supported by tithe, which is far beyond the boundaries of reason.
  2. We have been given through God’s appointed messenger an abundance of clear warnings that there would be a time when apostate ministers would be preaching in many Seventh- day Adventist pulpits, and that the apostasy would sweep through the ranks of our ministers and our members.
  3. If we are to take Ellen White’s words at their face value, that time has at least partially arrived, in that many ministers are now occupying Seventh- day Adventist pulpits who are preaching as truth the devil’s great lie- that Christians cannot stop sinning even through the power of Christ. By unmistakably clear Spirit of Prophecy definition, such ministers are “under the control of Satan.”

Therefore, as Christian stewards under God, we have a solemn responsibility to fulfill in regard to our tithes and our offerings.

May the Lord help each one of us to prayerfully, carefully, and conscientiously return the sacred tithe, as the Lord has directed, for the support of the ministry. May we never be confused and uncertain as to what kind of ministry the Lord deems worthy to receive the tithe. And may we never be confused or uncertain as to who is responsible for the present tithe problem. The responsibility must be placed squarely at the doors of those who are preaching among us the false doctrines of Calvinism and the administrators who are supporting and maintaining them in their positions.

The messenger of the Lord counseled parents, guardians of youth, and those who minister in the service of God:

“When existing evils are not met and checked, because men have too little courage to reprove wrong, or because they have too little interest or are too indolent to tax their own powers in putting forth earnest efforts to purify the family or the church of God, they are accountable for the evil which may result in consequence of neglect to do their duty. We are just as accountable for evils that we might have checked in others, by reproof, by warning, by exercise of parental or pastoral authority, as if we were guilty of the acts ourselves.” Testimonies, vol. 4,516

May God give us faith, courage, and power in these troubled times to know and do the will of the Lord.

Part II

ISSUES: The Credibility Crisis, Section IV

SECTION FOUR: CREDIBILITY
by Dr. Ralph Larson

Chapter X – The Credibility Crisis

1— Anonymous Authorship. Secrecy does not create confidence. Church members know that individuals have done the writing. They will look askance at the representations that it was done by the officers of the North American Division. They know very well that it was not written by “your church.” They will be unpleasantly reminded of the carefully concealed authorship of Questions On Doctrine, with its baleful results, and will have the sensation of “Here we go again.” Full openness would have been much better, along with full responsibility. As members reflect about the secrecy, some will conclude that, given the quality of the writing, it is understandable that no one wants to assume responsibility for it, but somebody should. Otherwise the onus for the multitudinous errors will rest upon all of the North American Division officers.

2— Inaccurate Accusations. If accusations of a personal and private nature need to be accurate, how much more those accusations that are spread before the entire membership of the church, and that by church leaders. But the Issues publication is riddled with inaccuracies. We have enlarged on this point in previous chapters, but will here mention the repeated charge that the “dissidents” are saying that the church is in apostasy, whereas informed church members know that they are actually saying there is apostasy in the church. Credibility is severely damaged by this sort of thing.

3— Unwise Recommendations. Unqualified recommendations are given by the Issues writers to a series of Review articles by Norman Gulley and to a Review tract by Roger Coon, in spite of the fact that church leaders have been shown that both contain very serious errors.

4— Totally False Allegations. The Issues appendix contains an article written by D. D. Devinich, president of the Canadian Union, and published in the Canadian Union Messenger. In the article, Devinich alleged that he found two evidences of dishonesty in the writings of Ralph Larson. I promptly offered Pastor Devinich two separate rewards of $1,000.00 if he would produce from my writings the evidence to support his allegations, and made this offer known to more than a hundred of the church’s leaders. Though months have passed by, neither Devinich nor the church leaders have responded. Yet the North American Division leaders published his false allegations in the Issues book. Why?

Meanwhile, Devinich’s article was reprinted in two other Union papers and with slight modifications in Ministry, along with personal recommendations from the Union presidents and the editor of Ministry. This would seem to have established an all- time low in administrative and journalistic irresponsibility in the Seventh- day Adventist Church. Need we comment as to the effect of this upon the church’s credibility?

5— Astonishing Claims. Statements are soberly set forth in the Issues tract and book that are breath- taking in their divergence from reality. On page 7 of the tract we find a claim, italicized for emphasis, that:

Seventh- day Adventists have never “formally” adopted a position on the question of just how Jesus’ nature compared with Adam’s and with ours. Neither has the church ever “formally” adopted a position on perfection and the precise nature of human obedience.

Incredibly, we find this claim immediately following a paragraph which refers to the statement of faith that was voted at the General Conference of 1980, thus making it as “formal” as anything can be in our church. In article 17 of that “formal” document we read that:

One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White. As the Lord’s messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested.

In the “authoritative” writings of Ellen White described in this “formal” document, there are more than 4,500 statements affirming the reality of victorious Christian living through the power of Christ, and more than 400 statements that our Lord came to this earth in the human nature of fallen man.

Moreover, the book Seventh- day Adventists Believe, which is an explication of the statement of faith, contains 140 affirmations of victorious Christian living, and its position on the nature of Christ is stated like this on page 49:

He took the nature of man in its fallen state, bearing the consequences of sin, not its sinfulness. He was one with the human race, except in sin. As we look back at earlier statements of faith as presented in the appendix of Issues, we find more there than the Issues writers indicate. See the quotations in Chapter IX, “The PseudoSearch for Historic Adventism.”

We submit that these statements of faith, though brief, are clear. Ellen White, who is said to be “authoritative” in Seventh- day Adventists Believe, puts her position on the doctrine of sanctification in print 4,500 times. If we yet insist that it is not possible to be sure of her intention, the problem is most emphatically with us, not with the writer.

6— The Straw- Man Technique. This is one of the most regrettable features of the entire

Issues project. The straw man technique is used in debate like this: (a) You misrepresent the opinions or positions of your opponent; (b) You vigorously attack your misrepresentations, and (c) Unwary listeners will conclude that you have demolished your opponent’s argument, when, in fact, you have only demolished your own misrepresentations. It is a very effective technique, but is it ethical?

It is the straw- man technique that is being employed when the writers of Issues allege:

  • That we are attacking the church, when we are actually attacking apostasy in the church.
  • That we are saying the church is in apostasy, when we are actually saying that there is apostasy in the church.
  • That we are setting ourselves up as examples when we are actually setting up Jesus as the example.
  • That we are defending our personal opinions when we are actually defending our historic faith as set forth in SDAs Believe, etc.
  • That we are defining “historic faith” by looking at the statements of 1861, 1872 and 1931, when we are actually defining it by our examination of the entire body of Adventist literature published before the appearance of Questions On Doctrine.
  • That we are trying to establish a church within the church, when we are actually trying to bring a reform message to the entire church and provide a means of spiritual survival for the historic Adventists.
  • That independent ministries should be divided into two groups. The good ones operate schools, clinics, etc., and ignore the church’s theological problems. The bad ones keep raising embarrassing questions about unauthorized changes in our church’s theology.

The list could be enlarged, but perhaps this is enough to illustrate our point. Thoughtful church members will recognize what is being attempted by the straw- man technique, and the damage to the church’s credibility will be enormous.

Seventh- day Adventists tend to be an intensely loyal people, loyal to the faith, loyal to the church, and loyal to the leaders of the church. They are extremely reluctant to believe that our leaders could make a mistake. But in view of the clear warnings in the Spirit of Prophecy that many of our leaders will go astray in the last days, church members are being forced to take a clear- eyed look at what is happening in the church today.

When they turn a clear gaze at the Issues tract and book, they are certain to suffer keen disappointment. Their confidence in the church’s leadership cannot but be severely damaged. A serious credibility crisis has been created. To avoid further loss of confidence, our leaders should publish corrections as soon as possible, and then make provision for a straightforward treatment of the real issue— unauthorized changes in our church’s theology.

It is to be devoutly hoped that church leaders will recognize the dire need to abandon the “good old boy” attitude of “Let’s close ranks and stonewall it” that has characterized their approach to the problems thus far. Devastating damage to church credibility is certain to result when church members learn that much of the material in the Issues appendix has already been shown to be grossly inaccurate and untrue, and that the church leaders have had this evidence in their hands long before Issues was printed. I refer in particular to the “Unity” article by Frank Holbrook of the BRI, the Devinich article, the “Tithe” article by Roger Coon, etc. For the leaders to set such articles as these before the people with no hint as to their serious faults is unconscionable.

But though this causes us much concern for the church, let us remember that there is no doubt how it will end.

The Majesty of Heaven has the destiny of nations, as well as the concerns of His church, in His own charge.— 5T 753.

Final Section

ISSUES: Adventist Inquisition, Section V

SECTION FIVE: INQUISITION
Chapter XI – How Shall We Relate To The Great Adventist Inquisition?

by Dr. Ralph Larson

If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trusted, they wearied thee, then how wilt thou do in the swelling of Jordan? Jeremiah 12: 5.

The Jordan is swelling. The horsemen are here. By their publication of the Issues tract and book, the North American Division leaders, no doubt acting in counsel with General Conference leaders, have clearly announced their intention of seeking out those who have been associating with and supporting “certain private organizations” and dealing with them as a cancer in the body of the church, which must be cut out. This will be the historic Adventist’s reward for persistently calling for loyalty to our historic faith and for insistently raising questions about unauthorized changes in our church’s doctrines.

It will be no small task. The Historic Movement is growing very rapidly in North America and has adherents numbering in the thousands. It also has sympathizers in high places who will come forward like Nicodemus when circumstances require such an action. In overseas divisions, excepting Australia, New Zealand and Western Europe, those who hold to our historic faith are the overwhelming majority. Most of the members in mission fields will be astonished beyond measure when they learn that in North America church members are being disciplined for believing the very doctrines that those in the mission fields have been taught and still hold.

As one considers the magnitude of this Inquisition, the question is likely to occur, Would it not be simpler and easier to just repudiate the unauthorized changes in our doctrines and return to the purity of our faith? But it does not appear that this solution to the problem is even being considered.

This is unfortunate. Such an approach would have brought a positive solution to the problem, rather than a negative solution. Surgery would not be necessary. The dissidents would cease to be dissident and would joyfully give full support to the church administration. Tithes and offerings would flow through the regular channels, and the independent ministries would willingly go out of business because they would no longer be needed.

But we must accept the grim reality. Given the choice between reforming our theology or silencing the voices of those who are calling for reform, the North American Division leaders appear to have chosen the latter course. This is a fateful decision. It will touch off such a “witch- hunt” as has never before been seen in Adventism, although it has been seen before in the history of Christianity.

The early Christians were hounded out of the Jewish synagogues; the Protestants were hounded out of the Catholic church; and the Millerite Adventists were hounded out of the Protestant churches, all for the same reason. All were reacting against apostasy in the church and calling for reform. In each case the church authorities refused to consider reform and chose rather to silence the Reformers’ voices.

The Pharisees had just cut one off from the fold because he had acknowledged that Jesus had wrought a wonderful miracle, and had opened his eyes. . . . They were false shepherds indeed, and sought to scatter the sheep. … in no gentle manner they thrust him out of the synagogue. The sheep was cast out of the fold for being a living witness to the power of Christ. Many have been cast out of the church whose names were registered upon the book of life. Wolves in sheep’s clothing were ready to cast out of the fold and devour one who was entitled to the Lord’s pasture; but Jesus, the True Shepherd, sought him, and gave him a place within the fold.— ST 12- 4- 1893. (This does not mean that Jesus went to Caiphas and got the man’s name back on the roll of the synagogue.)

We seem to be witnessing a demonstration of the principle that those who cannot learn from history are condemned to repeat it. Unless God intervenes in a way not presently foreseeable, many of us are going to be called upon to submit to trial in our various home churches. How shall we meet this situation? Let us consider both the words and the example of our Lord.

We observe first that Jesus did not refuse to stand trial, although He could very easily have resisted arrest or concealed Himself from Judas and the mob. Let us follow His example and not refuse to stand trial. Our testimony there may well bring salvation to someone. Then let us study the records of His trial and the inspired commentary in The Desire of Ages, chapters 75 and 77. (Chapter 76 deals with the sad experience of Judas.) From these chapters we glean lines like these: (Emphasis supplied.)

Of all the throng He alone was calm and serene. Page 704.

He spoke no burning words of retaliation. Page 700.

His calm answer came from a heart sinless, patient, and gentle, that would not be provoked. Page 700.

Patiently Jesus listened to the conflicting testimonies. Page 706.

On His face he [Pilate] saw no sign of guilt, no expression of fear, no boldness or defiance. Page 724.

He stood unmoved by the fury of the waves that beat about Him. Page 726.

Pilate was filled with amazement at the uncomplaining patience of the Saviour. Page 736.

The Son of God had taken upon Himself man’s nature. He must do as man must do in like circumstances. Page 729.

Jesus is our example, and to glorify Him by our conduct when we are placed on trial will be our privilege and our honor. If we are faithful, we will be standing in direct line with those of all ages who have been dealt with unjustly by church authorities, including Jesus Himself. We need have no fear. We know it is all going to end in the triumph of truth over error, of right over wrong, of Christ over Satan.

The End

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ISSUES: The Pseudo Issues, Section III

SECTION THREE: THE PSEUDO ISSUES
Chapter V – The Pseudo Issue Of Attacking The Church
Chapter VI – The Pseudo Issue Of Divisiveness
Chapter VII – The Pseudo Issue Of Personalities
Chapter VIII – The Pseudo Issue Of Alleged Financial Irregularities
Chapter IX – The Pseudo Search For Historic Adventism

by Dr. Ralph Larson

Chapter V – The Pseudo Issue Of Attacking The Church

The fallacy of identifying the small group of officers of the North American Division who wrote Issues as “the church” has been pointed out in Section One. We concede that they are members of the church and leaders in the church, but by no stretch of the imagination can they properly say:

We are the church! Anyone who disagrees with us is rejecting the authority of the church! Anyone who presumes to criticize anything that we do is attacking the church!

From the human standpoint we probably must recognize that if a church leader is criticized for wrong doing, his most effective defense would be to set up a cry that the church is being attacked. This would be calculated to produce an emotional response akin to that produced by the burning of the flag or an attack on motherhood. Thus we find the Issues tract and book liberally sprinkled with phrases like these:

Increasingly critical of (the church), at stake is the integrity of the church, undermine confidence in the church, threaten the viability of the church, threaten to pull the church apart, criticize and tear down the church, fighting the church, etc.

Perhaps the most astonishing of these misleading phrases is in the line that describes the purposes of Hope and Hartland as “gaining control of the church and ‘purifying’ it by purging out those who do not agree with their theology. “— Issues book, page 19. If the reader will pause a moment to reread the paragraph of descriptive phrases above and substitute the word “unauthorized theology” for every use of the word “church,” this will make it a much more accurate statement.

If the emotion arousing purpose of such language as this is successful, it can be counted upon to arouse an unreasoning fury against any persons who would so assault the church of God. But not all Seventh- day Adventists are that unreasoning or unreasonable. Many will reflect that they have not heard or read any such attacks on the church in the presentations of the independent ministries. They have, rather, heard and read many warnings against unauthorized changes in the church’s doctrines, and criticisms, by a few, of wrong doing on the part of certain individuals, but nothing remotely resembling a wholesale condemnation of the church.

Under the date of April 3, 1992, a “study paper” was circulated among the leaders of the North American Division which set forth a rationale for taking strong action against certain independent ministries. Portions of this paper were later incorporated into the Issues tract and book.

The proposed strategy is to (a) represent to the church members that certain independent ministries are “attempting to force (their) view on the church” and are planning “to purge out those who would resist them” NAD Paper, pages 9, 11, 14.

The next step in the proposed strategy is to (b) argue that since force is being used against the church, the church is justified in taking forceful actions against these ministries and those who support them.

Though the charge of “using force” is as false as it is ridiculous, this accusation is a device of deception quite commonly used by those who are trying to persuade people to do something which their consciences do not approve. While pursuing my doctoral studies in the liberal radical educational community of Boston, I attended a seminar in which the dean of a liberal theological seminary used the same technique by stating with emphasis that:

If a man overcharges you for a loaf of bread, that is violence!

The intent of this strategy is obvious. If a man is using violence against you, you are clearly justified in taking strong measures in return. So— go ahead and burn down his store, or take whatever other actions seem appropriate. You may quiet your conscience by accepting the concept that he first “used violence” against you.

But is overcharging for a loaf of bread a valid definition of violence? Not to a careful thinker. And is charging certain persons with apostasy a valid definition of “using force”? If it is, then our church has been “using force” against both Catholic and Protestant churches throughout our entire history in that we have been charging them with apostasy. Are we ready to plead guilty to “using force” against these churches, or would it be better to simply reject in its entirety this false definition of “using force”?

Chapter VI The Pseudo Issue Of Divisiveness

This is a charge that is carefully left undefined. It is apparently desired that church members simply accept the testimony of the leaders of the North American Division that the independent ministries are divisive, and not ask, “Divisive about what?” We are reminded of a passage in The Desire of Ages, page 724:

Again Pilate asked, “What accusation bring ye against this Man?” The priests did not answer his question, but in words that showed their irritation, they said, “If He were not a malefactor, we would not have delivered Him up unto thee.” When those composing the Sanhedrin, the first men of the nation, bring to you a man they deem worthy of death, is there need to ask for an accusation against him? They hoped to impress Pilate with a sense of their importance, and thus lead him to accede to their request without going through many preliminaries. They were eager to have their sentence ratified; for they knew that the people who had witnessed Christ’s marvelous works could tell a story very different from the fabrication they themselves were now rehearsing.

The purpose of the Issues writers seems to I be to avoid entering into theological discussions of any kind, yet the charge of divisiveness leads directly to theological realities. Repeatedly the Issues writers affirm that the independents are creating division by urging (forcing) their theological opinions upon the church.

We have already pointed out that it is not our opinions that we are defending, but rather the Bible doctrines that are expressed in the book, Seventh- day Adventists Believe. Thus, we challenge the use of the term “opinions,” but we do not challenge the use of the term “theological.” Theology is what it is all about, or more precisely, unauthorized changes in our theology.

Thus we are led directly to the question, Who is properly chargeable with divisiveness, those who are making the unauthorized changes, or those who are resisting the changes? Surely any fair- minded person would place the responsibility at the door of those who are making the unauthorized changes.

When the Review editor writes that disagreements about the nature of Christ are harmful to the unity of the church and create division, we respond that this is a valid point, but it is 35 years too late. It should have been advanced in 1956 and 1957 when the Review was printing arguments against our historic position on the nature of Christ and the secret writers of

Questions On Doctrine (QOD) were preparing that ill- fated volume for publication. They are the ones who destroyed the unity of the church on this point. We are not.

In our massive research report, The Word Was Made Flesh, we record 1,200 statements by Adventist writers, including many of our most prominent leaders, that our Lord came to this earth in the human nature of fallen man. Four hundred of them were from the inspired pen of Ellen White. All were published in the one hundred year period 1852- 1952. There was total unity on the subject. In all of our research, we did not find a single dissenting opinion. This perfect unity was shattered in 1957 when the secret writers of QOD foisted upon the unsuspecting church members the Calvinistic doctrine that Christ came to earth in the human nature of the unfallen Adam. Brazenly they declared that this had always been the belief of our church. Possibly never before in the history of Christianity had so many been misled by so few, and so easily.

The perfect unity that our church had enjoyed for more than a hundred years on this point and on other points that depend on it was destroyed and division was created. And now, in defiance of all logic, fairness and justice, the similarly secret writers of Issues are proposing that the independent ministries are responsible for this division. Can judgment be more unfair than this?

Likewise, the literature of our church before the publishing of QOD abounded with statements, sometimes entire articles, affirming that victorious Christian living through the power of the indwelling Christ is possible for all Christians. This statement appears in the writings of Ellen White more than 4,500 times and it has appeared in our statements of faith as well, including 140 times in Seventh- day Adventists Believe. Yet those who are bringing the doctrines of Calvinism into our church are now teaching and preaching, without authorization, that all Christians must keep on sinning until Jesus comes, at which time He will miraculously fix us so that we will not sin any more. Ellen White has written 48 warnings that nothing of this kind will ever happen.

Nevertheless, the writers of Issues are saying that victorious Christian living is a new standard of Adventism invented by the independent ministries, and are charging us with divisiveness. Yet perhaps this should not surprise us. Ellen White wrote:

When controversy is awakened, the advocates of truth are accredited with causing a disturbance.— ST 10- 17- 95.

Elijah was declared to be a troubler in Israel, Jeremiah a traitor, Paul a polluter of the temple. From that day to this, those who would be loyal to truth have been denounced as seditious, heretical, or schismatic. Multitudes who are too unbelieving to accept the sure word of prophecy, will receive with unquestioning credulity an accusation against those who dare to reprove fashionable sins. This spirit will increase more and more.— GC 458, 459.

Should divisiveness be charged against those who are resisting unauthorized changes in our church’s theology, or upon those who are making the unauthorized changes? We submit this question to the considered judgment of every fair-minded Seventh- day Adventist, and we reaffirm that this is a pseudo issue.

Chapter VII – The Pseudo Issue Of Personalities

One of the most time tested realities about discussion and debate is that those who have evidence will present their evidence, whereas those who do not have evidence will attack the man. This has been recognized for so long that it has come down to us with a Latin name: the argument ad hominem (against the man.) It is very disappointing to historic church members when they ask their pastor or even their conference president why wrongful and unauthorized changes are being made in our church’s theology, and they are told in reply that certain independent ministry leaders are not good men. In support of this allegation, barrages of hear- say, innuendo and pure gossip are often presented by those who are expected to preach against such things.

But that is beside the point. Arguments about men can go on forever, but this has nothing to do with the problem of wrongful and unauthorized changes in our church’s theology. To point to an alleged fault in a man, or even to an apparent and discernible fault, does not provide anyone with authority to change a doctrine of our faith.

One of the most regrettable and indefensible of these arguments against the man is the allegation that the historic Adventists are setting themselves up as the standard for others to follow and imitate. (Issues, page 14, et al.) Surely this is the absolute nadir of discussion, the lowest level that argument can possibly reach.

I have been ministering to historic Adventists for nearly half a century and have become personally acquainted with many of the independent ministry leaders. I have never met nor heard of a single person among them who would dream of setting himself or herself up as the standard for anything. They would all with one accord declare that our standard and example is the Lord Jesus Christ, and that no human being should be regarded as our example. This is in sharp contrast to the theological position of the Calvinist, which places great emphasis upon the sacrificial substitution of Christ and minimizes as much as possible His role as our example. Arguments such as this are obviously pseudo issues, and should be recognized as confessions of the abject poverty of a cause.

Chapter VIII – The Pseudo Issue Of Alleged Financial Irregularities

Since this is a variation of the argument against the man, which was discussed in the previous chapter, we need not analyze it at length here. The same principles apply to both. To state the matter simply, if by microscopic examination of the life records of all independent ministry leaders it could be demonstrated that one or all of them had been involved in an apparent financial irregularity of some kind, would this provide authorization for anyone to make changes in the doctrines of the church? To ask the question is to answer it, because the idea is so ridiculous. This is transparently a pseudo issue.

But if the North American Division leaders insist on trying to make it appear as a real issue, then there are several more chapters that will have to be written and published. We will simply list a few of the chapters that would be needed:

  1. A chapter dealing with financial irregularities involving NEMA and the Kettering law suit.

  2. A chapter dealing with the suit against the Lake Union by Lloyds of London.

  3. A chapter dealing with the Davenport scandal.

  4. A chapter dealing with the unnecessary declaration of bankruptcy by the Harris Pine Mills.

  5. A chapter dealing with the Rebok scam.

  6. A chapter dealing with the solicitation of tithe from well- to- do members in certain conferences in North America and the diversion of that tithe to a mission field in Central America, along with an explanation of the means whereby that tithe was channeled through a North American Division office so that the donors could have a tax exemption.

  7. A chapter dealing with the highly irregular arrangements that were set up whereby money could be channeled through the books of a certain Union in order to provide secret salaries to the wives of certain highly placed church leaders.

Much more might be added, but perhaps this is enough to demonstrate our point. I am proposing that it would be better to give our attention to the real issue of wrongful and unauthorized changes in our church’s theology and leave pseudo issues such as this one alone.

Chapter IX – The Pseudo Search For Historic Adventism

Those who are changing the doctrines of our church have endeavored to apply the term “traditional Adventists” to those of us who do not accept their changes. This may be a purposeful ploy. To most Seventh- day Adventists the word “tradition” carries very negative connotations. We have recognized and identified the problem of other churches as following tradition rather than Scripture. So we have preferred to call ourselves “historic Adventists.”

As our published writings have made quite clear, we understand and use the term “historic” to refer to the truths that were held by virtually all Adventists before the book Questions on Doctrine appeared in 1957.

We are not ignorant of our church’s history. We are well aware that the formation of our doctrines was a gradual process, with major principles being established in the early years and further refinements coming later. We are also well aware of the difference between “landmarks” and “pillars” of our faith and the less important items.

But these matters had been sorted out and our theology well refined before 1957, and it is to the common faith of the pre- 1957 era that we have reference when we describe ourselves as “historic Adventists.” Again, this is clearly stated in our writings.

We, therefore, look in wonder at the 18 page search for historic Adventism in the Issues book, pages 35- 53. The chapter requires us to look back to the earliest years of SDA experience for definitions of the term “historic Adventism.” Insofar as the present discussion is concerned, this has little or no relevance. We are talking about pre- 1957, not pre- 1857.

We are further mystified by the selection of material and by the treatment of material.

The Selection of Material. Throughout most of its existence, our church has printed and published to a phenomenal degree. The Archives contain untold thousands of pages of material in which our doctrines were expounded, explained and recommended to the world. The writers of this material did not neglect the two points of faith now under consideration— the nature of Christ and sanctification. As mentioned elsewhere, our leading administrators, editors and other writers went into print 1,200 times during the years 1852- 1952 with statements that our Lord came to earth in the human nature of fallen man, and not a single statement affirming the opposite. Four hundred of these statements were by Ellen White. Her statements expressing our historic view of sanctification total more than 4,500. The statements on that subject by other writers are too numerous to count.

There is no lack of source material. If you want to know what historic Adventism consisted of, especially in regard to the nature of Christ and sanctification, spend just a few months in the Archives. My wife and I have done this and have reported our findings in our two research volumes, The Word Was Made Flesh and Tell of His Power.

The Issues authors have not done this. They have chosen a different approach which we view with astonishment. They have chosen to ignore this enormous mass of historical evidence and look only at the few and unofficial statements of faith that can be found in the 1861,1872 and 1931 historical records.

The first statement to which they direct our attention (1861) was not by the general church but only by the Michigan Conference. It consisted of 30 words:

We the undersigned, hereby associate ourselves together, as a church, taking the name of Seventh- day Adventists, covenanting to keep the commandments of God and the faith of Jesus Christ.— Issues book, page 36.

The Issues writers then lead us to 1872 and a statement composed by Uriah Smith and published in the Review, of which he was editor. Here we find the treatment of evidence no less astonishing than the selection of evidence.

The Treatment of Evidence. We present this as it appears in Issues on page 39 with emphasis supplied and quotation marks to indicate the words of Uriah Smith:

In 1872 Adventists published an anonymous, non- binding statement of beliefs. In the introduction, the unnamed author (Uriah Smith) took great pains to emphasize the unofficial and non- creedal nature of the document: ‘In presenting to the public this synopsis of our faith, we wish to have it distinctly understood that we have no articles of faith, creed, or discipline aside from the Bible. We do not put forth this as having any authority with our people, nor is it designed to secure uniformity among them, as a system of faith, but is a brief statement of what is and has been, with great unanimity, held by them. We often find it necessary to meet inquiries on this subject, and sometimes to correct false statements circulated against us, and to remove erroneous impressions which have obtained with those who have not had an opportunity to become acquainted with our faith and practice. Our only object is to meet this necessity.’

The non- binding, non-creedal status of the statement is of special interest. Even more significant, however, is the fact that the statement is distinctly non-Trinitarian. Jesus is described as Creator and Redeemer but is nowhere identified as God or as eternal. He simply is “the Son of the Eternal Father.”

For those who would wish to define “historic Adventism” in terms of specific doctrinal content, the 1872 date presents a real dilemma. To accept what Adventists considered binding at that time would exclude any reference to the nature of Christ or to a particular type of obedience.

We see no dilemma. We consider historic Adventism as pre- 1957. We observe that:

1- The Issues writers in describing this statement acknowledge that it was the work of one man (Uriah Smith) and was published in the Review on his own initiative. It was, therefore, not produced by the “Adventists” speaking by way of a board, a committee or a constituency meeting.

2- Though Uriah Smith may not have been clear on the eternal pre- existence of Christ, he was clear on the human nature of Christ and on sanctification, as shown in his book Looking Unto Jesus (c189 7 ), pages 23 and 30:

In the likeness of sinful flesh, He reached down to the very depths of man’s fallen condition, and became obedient unto death, even the ignominious death of the cross. He came in the likeness of sinful flesh to demonstrate before all parties in the controversy that it was possible for men in the flesh to keep the law. He demonstrated this by keeping it Himself. On our plane of existence, and in our nature, He rendered such obedience to every principle and precept, that the eye of Omniscience itself could find no flaw therein. His whole life was but a transcript of that law, in its spiritual nature, and in its holy, just and good demands. He thus condemned sin in the flesh, by living Himself in the flesh and doing no sin, showing that it was possible for man thus to live.

3— The Issues writers also describe the statement as non- binding, unofficial, non-creedal, non- binding and non-creedal.

Yet in the tenth line following we find this: To accept what Adventists considered binding at that time. . . . So the statement no longer reflects the thinking of Uriah Smith but of “Adventists” and that which was described as non- binding, unofficial, and non-creedal, has suddenly become “what Adventists considered binding.”

While you are catching your breath, we will move on to the next problem. Throughout their discussion, the Issues writers place great emphasis on the alleged absence from the three statements (1861, 1872, 1931) of any reference to our historic view of the nature of Christ and the doctrine of sanctification. But when we examine those statements in the appendices of

Issues, this is what we find:

1861
. . . covenanting to keep the commandments of God.— Issues book, page 36.

1872
That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race. . . . That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts: first, a moral change, wrought by conversion and a Christian life. . . . That as all have violated the law of God, and cannot of themselves render obedience to His just requirements, we are dependent on Christ, first for justification from our past offenses, and, secondly, for9race whereby to render acceptable obedience to his holy law in time to come.— lbid. 437, 439.

1931
While retaining His divine nature He took upon Himself the nature of the human family. . . .

By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by his indwelling life. Thus the gospel becomes “the power of God unto salvation to every one that believeth.” This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin- Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power conformity to the divine precepts.— lbid. 444.

The end is not yet. The Issues writers have woven through all of their presentation a very strong emphasis upon the doctrines of church authority, Christian unity, and tithes and offerings. We have taken note of this emphasis in our section on side issues.

Then, turning their attention to the alleged faults of historic Adventists, they argue strenuously that if a doctrine is not specifically mentioned in the 1872 statement it is therefore nonbinding, but rather optional, and different views and practices on those points are not subject to challenge.

We ask. Where in the 1872 statement do we find a reference to the three doctrines that are the basis for their planned disciplinary actions— the doctrines of authority, unity, and tithe? Answer: nowhere. There is not a word in the 1872 statement about any of these three doctrines. Therefore, by their own argument, the Issues writers have pronounced judgment against themselves for preparing to apply church discipline to us.

We rest our case. Section Four: Credibility Credibility is a crucial factor in all church administration. The church is not able to levy taxes on its members like the government does and collect them by force, applying stiff fines and even prison sentences for failure to pay. The vast financial structure of our church and its institutions, involving total annual budgets that doubtless run into billions of dollars, must of necessity rest upon a foundation of confidence, trust, credibility. Let this confidence and trust be lost, let this credibility be destroyed, and the church will struggle in vain to collect money from its members.

How important, then, that wise statesmanship be exercised in all decision making and in the conducting of all church affairs. The question that urgently needs to be considered at every step of the way is, How will this affect the church’s credibility? Openness, accuracy, fairness, justice and truthfulness are the vital elements that will enhance credibility. The absence of any of them, in whole or in part, will do enormous damage to the church’s credibility and thus to the church’s financial structure. financial structure.

We would like to suggest that the expensive publication of the Issues tract and the 467 page book has done nothing to enhance the church’s credibility. The many responses that are reaching us indicate that it may have a severely damaging effect. As briefly as possible we will list some potential problems.

The next section: The Credibility Crisis

God Supported Ministries Alive and Well?

Despite the rumors and even some attempted efforts to slow down or stop the independent ministries, we can say “God is still in control.”

What a time we are living in! The shaking seems to have become more intense and many are “flying” in different directions. All seem to be saying, “This is the way to go, come with us.”

Now, as never before, we must be students of the Word. Many are being deceived by the wiles of the devil. Scripture is being twisted, if not out and out disregarded. I am talking about God’s professed people.

May I give some personal advice to each one of you? Because the movement is shifting around, do not make any sudden changes in your position without seeking God through fasting and prayer.

Ask yourself a few questions. Has God been leading you in the past? Are there evidences of His leading? Has your experience with Him been growing daily? If you are sure God has brought you this far, whether in a God supported ministry, home church, independent church, you may be alone, or whatever the case may be, why go back and retrace your steps? God always wants us to continue forward, advance, advance, advance in our experience.

We here at Behold the Lamb Ministry, as well as many other faithful ministries, sense the need to “put the hammer down” before it is too late.

We are being aroused out of our sleep as the Holy Spirit is impressing us once again at this time to go back on Satellite TV. And by His power begin to revive and call back into unity those whose hearts and minds are stayed upon Christ and whose effort will be in the saving of souls by proclaiming and living the Three Angels’ Messages. Pray that God will open a way for this effort.

Once again, we must go back to square one and settle the question once and for all, “Who and what is the church?”

Is the Bible not clear? Is the Spirit of Prophecy not clear? The Bible does say that spiritual things are “spiritually discerned.” I Corinthians 2:14.

“Speak in the demonstration of the Spirit, and with the power which God alone can impart . . . Faithful, God-sent messengers are a spectacle to the world, to angels, and to men, not because they place themselves in high position, but because they show that they are strengthened and helped by the Spirit.” Manuscript 165,1899.

We must as a people begin to understand how the New Testament churches were set up and operated and begin to follow that blue-print.

Notice this statement: “His [Paul’s] instruction in his letters to the churches of his day is instruction to the church of God to the end of time.” Letter 332, 1907. [All emphasis supplied.]

Once again we need to be reminded that God works with us as individuals. “We need individually to sit at the feet of Jesus, and listen to His words of instruction.” Manuscript 84, 1901.

Jesus taught us about His church and who could be a part of it and the only one who had to approve it was Him. Praise God!

We must not return to Egypt. We must not return to a structure that is deep in apostasy, for God’s counsel is always the same, in every situation, structure or independent. Separate from sin! God means what He says. Is it not about time we stopped saying, “Yes, but, but, but, and be obedient? Are we goats or sheep?

We must follow the New Testament in its teaching about the “church” and those who labor in its behalf.

Many of God’s ministers are condemned and shunned because they were not “called by man or ordained by man or paid by man.” Notice what God’s servant says about this. “As a gospel minister, it was Paul’s privilege to claim a support from those for whom he labored . . . He did not receive wages for his labor, though as a minister of the gospel, this was his right . . . Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination.” Manuscript 74, 1903.

Would, that today, men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls.

“Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” I Corinthians 9:14.

We at Behold the Lamb Ministry must continue on as God has directed. We understand “who constitutes the Church.” How about you? How are we to interpret these Scriptures such as I Corinthians 16:19; Romans 16:5; and Matthew 18:20?

I Corinthians 16:19 speaks about Aquila and Priscilla and their “church that is in their house.”

Romans 16:5 says: “Greet the church that is in their house.” Matthew 18:20 tells us “Where two or three are gathered together in My name, there am I in the midst of them.” Since Jesus is the head of the church, where He is, we may find the real church!

These are simple but clear passages and cannot be overlooked at the peril of our souls.

Let us go back to “square one” for just a moment so we can be reminded of a few simple quotes that just might keep us from going too far in the north forty.

Upward Look, 315, says: “God has a church. It is not the great cathedral, neither is it the national establishment, neither is it the various denominations; it is the people who love God and keep His commandments.”

This statement is beautiful! It is clear! We cannot misunderstand this point! Praise the Lord! How about this one that has been about “worn out” by many yet not understood?

The Acts of the Apostles, 11: “From the beginning, faithful souls have constituted the church on earth .” It is clear. If you live on this earth and are faithful, you are the church. Is that not great?

We must realize that God requires certain things of His people as individuals. Should we not ask the Lord for ourselves? Should we not seek the will of the Lord and not worry about the judgment or opinion of man? How wonderful the thought of a revival where the whole body of Christ would be revived. Sad to say, according to Selected Messages, vol. 1, 122, “That time will never come. . .We must enter upon the work individually.”

“Error is never harmless.” Testimonies, vol. 5, 292. Therefore, because of so much error and apostasy, many have found it necessary to establish separate worship services apart from the structure.

If we are to follow Christ fully, it must be done “if it be over the heads of ministers and presidents.” Testimonies, vol. 5, 369.

“Let those who suppose the voice of the General Conference to be the voice of God, become one with God before they utter their opinion.” Letter to Elder Haskell, November 16, 1899. Let us go a little farther on the subject. “The people have lost confidence in those who have the management of the work, yet we hear that the voice of the Conference is the voice of God. Every time I have heard this, I have thought it almost blasphemy. The voice of the Conference ought to be the voice of God, but it is not.” Manuscript 37, 8, 1901.

Do we individually realize our true position? I am sure “some” do. But what about the “large multitude”? Voices are still needed who will call sin by its right name and are watchmen on the walls.

We must continue our position now as never before. Trust in God as you know He has led in the past and will continue until He comes. Let us by God’s grace be ready.

Behold the Lamb Ministries

P.O. Box 2030

Herrin, Illinois 62948

1-800-238-BTLM