1975 Jan-MarVIII 1(75) - VIII 3(75)
1975 Apr-Jun VIII 4(75) - VIII 6(75)
1975 Jul-Sep VIII 7(75) - VIII 9(75)
1975 Oct-Dec VIII 10(75) - VIII 12(75)
1976 Jan-Mar IX 1(76) - IX 3(76)
1976 Apr-Jun IX 4(76) - IX 6(76)
1976 Jul-Sep IX 7(76) - IX 9(76)
1976 Oct-Dec IX 10(76) - IX 12(76)
1977 Jan-MarX 1(77) - X 3(77)
1977 Apr-Jun X 4(77) - X 6(77)
1977 Jul-Sep X 7(77) - X 9(77)
1977 Oct-DecX 10(77) - X 12(77)
1978 Jan-Mar XI 1(78) - XI 3(78)
1978 Apr-Jun XI 4(78) - XI 6(78)
1978 Jul-Sep XI 7(78) - XI 9(78)
1978 Oct-Dec XI 10(78) - XI 12(78)
1979 Jan-Mar XI 1(79) - XI 3(79)
1979 Apr-Jun XI 4(79) - XI 6(79)
1979 Jul-Sep XI 7(79) - XI 9(79)
1979 Oct-DecXI 10(79) - XI 12(79)
Feb Knight Descends On Jones. 1of 4.
Mar Knight Descends On Jones. 2 of 4.
1988 Apr-Jun 3 & 4 of 4.
last of WWN published
ADVENTIST LAYMEN'S FOUNDATION OF CANADA (ALF)
SHORT STUDIES - William H. Grotheer -
End Time Line Re-Surveyed Parts 1 & 2 - Adventist Layman's Foundation
- Legal Documents
Holy Flesh Movement 1899-1901, The - William H. Grotheer
Hour and the End is Striking at You, The - William H. Grotheer
the Form of a Slave
In Bible Prophecy
Doctrinal Comparisons - Statements of Belief 1872-1980
Paul VI Given Gold Medallion by Adventist Church Leader
Sacred Trust BETRAYED!, The - William H. Grotheer
Seal of God
Adventist Evangelical Conferences of 1955-1956
SIGN of the END of TIME, The - William H. Grotheer
of the Gentiles Fulfilled, The - A Study in Depth of Luke 21:24
BOOKS OF THE BIBLE
Song of Solomon - Seventh-day Adventist Bible Commentary
Ten Commandments - as Compared in the New International Version & the King James Version & the Hebrew Interlinear
OTHER BOOKS, MANUSCRIPTS & ARTICLES:
Various Studies --
Bible As History - Werner Keller
Canons of the Bible, The - Raymond A. Cutts
Daniel and the Revelation - Uriah Smith
Facts of Faith - Christian Edwardson
Individuality in Religion - Alonzo T. Jones
"Is the Bible Inspired or Expired?" - J. J. Williamson
Letters to the Churches - M. L. Andreasen
Place of the Bible In Education, The - Alonzo T. Jones
Sabbath, The - M. L. Andreasen
So Much In Common - WCC/SDA
Which Banner? - Jon A. Vannoy
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WWN 1979 Jan - Mar
1979 Jan -- The Baptism of the Holy Spirit -- "Baptism" (baptisma) is a word peculiar to the New Testament and the ecclesiastical writings. It means immersion, submersion. The phrase - the Baptism of the Holy Spirit - is nowhere found in the Bible, but is a summation from the use of the word in the verb form - to baptize (baptizw) - as found in the Gospels and the book of Acts. Each of the Gospel writers quotes John the Baptist as the source of the prophecy that the followers of Jesus would be baptized "with the Holy Ghost." (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33) Jesus reminded the Eleven of this prophecy of John just prior to His return to the Father. (Acts 1:5) Peter recalled the same prophecy when he began to speak in the house of Cornelius at Caesarea. (Acts. 11:16)
In every one of the above texts, the contrast or comparison is made between the baptism of John "with water" and the baptism of Jesus "with the Holy Spirit." And in each of the above references the preposition in the Greek is en, which means "in" and not "with." John baptized - immersed, submersed - "in water;" Jesus was to baptize - immerse, submerse - "in the Holy Spirit." From this simple prophecy and promise has arisen all kinds of heresy and false manifestations as men have confused the purpose of this promise with the gifts bestowed to carry out that purpose. Jesus in reminding the Eleven of the prophecy of John told them the bestowal of the Holy Spirit was that they might "be witnesses" of Him, not "unto"' Him. (Acts 1:8, Gr. mou = "of me") The gifts for witnessing were varied - tongues, prophecy, helps, etc. (I Cor. 12:7-11; 28) - but in each and every manifestation it was "the selfsame Spirit dividing to every man severally as He will." What then is "the Baptism of the Holy Spirit" by which the "gifts" would and could be used for their intended purpose - to Witness of Jesus?
Jesus in detailing to His disciples the coming of the Holy Spirit on their way from the upper room to the Garden of Gethsemane, told them - "when He, the Spirit of truth is come, He will guide you into all truth. In this the Holy Spirit would "glorify" Jesus for He would "receive of" Christ's and reveal it to the disciples. (John 16:13-14) That same evening while still in the upper room, He had declared Himself to be "the way, the truth, and the life." (John 14:6). Even as the baptism of John was "in water unto repentance" (Matt. 3:11) so the baptism of the Holy Spirit was to be unto truth from which men had deviated necessitating repentance.
By choosing the devil as their father, men had also accepted his norm of thinking for he "abode not in the truth." (John 8:44) To return to "the Father's `house," one must return to the Truth. And until one has the truth, he cannot effectively
p 2 -- witness of Him who is the Truth. Now the Latter Rain is simply the outpouring of the Spirit of Truth for the final witness of Jesus. While it will bring the realization of the image of Jesus fully restored in man (EW, p. 71); it will in that manifestation of "grace" also accomplish the sealing of the people of God. We read concerning this sealing: It is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so that they cannot be moved. Ms. 173, 1902, (4BC:1161)
When this - the baptism of' the Holy Spirit - takes place, then can come the final shaking, and the final witness. Of this Jesus said: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them...
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. (Mark 13:9, 11)
Only one immersed, submersed in the Holy Spirit can be an instrument to be used in the way indicated by Jesus. And this means simply to be "baptized with the baptism" that Jesus was baptized with, (Matt. 20:22) in which self is wholly and completely crucified. (Phil. 2.-7; Gal. 2:20) In an hour when every wind of doctrine is blowing; and when the very landmarks are being removed; and when the pillars of our faith are being torn down, what is more needful than a "settling" (immersion, submersion) into the truth, intellectually and spiritually so that we will not be moved? How can this be without the Spirit of truth who is to guide into all truth? Is not this the baptism of the Holy Spirit? Will not this keep us from the sensational, from the emotional fraud that parades itself as a manifestation of the Holy Spirit?
seeker after truth ''is determined to stand on the side of righteousness.
Truth has found its way into the heart, and is planted there by the
is sacred, divine.
p 3 -- THE BATTLE OF THE GREAT DAY OF GOD ALMIGHTY -- Part 4 -- Three powers in opposition to God, His law, His sanctuary and His people are symbolized in the last half of the book of Revelation - the dragon in Chapter 12; - the beast in 13:1-9; - and the false prophet in 13:11-17. In the hour of the battle of the great day of God Almighty, frog-like spirits proceed from each of these powers for the purpose of influencing a worldwide unity against God. (Rev. 16:13-14) "There will be a universal bond of union, one great harmony, a confederacy of Satan's forces." (Ms. 24, 1891) What then is the manifestation of evil as symbolized as "frogs" in this prophecy? This manifestation is declared to be "spirits of devils."
Of what this symbolic representation - frogs - could mean, I have meditated long. In the book of Revelation the symbolism used by God to represent the prince of evil is the dragon. It is stated clearly to be "that old serpent, called the Devil and Satan." (Rev. 12:9) And in Rev. 20:2 the statement is made that the angel "laid hold on the dragon, that old serpent, which is the Devil and Satan." The connection is clear; the power operating under the symbolism of the dragon in his warfare against the "woman" and "her seed" is the same intelligency which used the medium of the serpent to deceive the first woman. But now in the battle of the great day of God Almighty, the representation of the work of the "spirits of devils" is changed to the symbolism of "frogs." God does not alter His prophetic symbols arbitrarily - He is saying something in this change! So I asked myself the questions - How do frogs catch their prey? What types of sounds do they produce? The answer to these questions led me to the conviction that here in prophetic symbolism is represented the modern Charismatic Renewal. The very wording of the prophecy demands that a common spiritual force, possessing and thus unifying the religious divisions of mankind, will work for the unification of the leadership of the whole world. The frog-like forms come forth from all three of the basic symbols of the last half of the book of Revelation - the dragon, the beast, and the false prophet.
That which at one time was only a hallmark of traditional Pentecostalism has now entered the major bodies of Protestantism and the Roman Catholic Church. To illustrate the whole change in attitude that has taken place in the last decade, The Toronto Star (June 9, 1973) tells of the reaction to the charismatic movement in the Anglican Church of Canada. Tom Harpur, Star Religion Editor, wrote: Holy horror is the only way to describe the reaction with which top Anglican officials here once greeted the news that some members, including several Metro clergy, were ''speaking in tongues.'' Now, the bishop himself, Rt. Rev. L. S. Garnsworthy, has begun a ''dialogue'' with those of his diocese involved in what has come to be known as a charismatic revival.
On the same page of "Religion in the Star" another article noted that the then Archbishop of Canterbury, Dr. Michael Ramsey, in addressing a massive ecumenical Congress in England, spoke enthusiastically of the neo-Pentecostal movement noting that, it was cutting across all denominational lines, and indicated he found in it "an encouraging sign" for the future of Christian unity. Harpur observed,
p 4 -- "Many call it 'the third force' in addition to Protestantism and Catholicism." The prophecy of God's word tells us that the same spirits of devils that came out of the dragon, have also permeated the beast and the false prophet, and come out of them also. The same dragon who gave his power and seat to the beast (Rev. 13:2) and who is speaking through the False Prophet (Rev. 13:11) now is transformed into an angel of light "working miracles" through these same religious bodies. (Rev. 16:14)
The Charismatic Renewal entered the Catholic Church in 1967, and has grown into such a force that it was recognized by the late Pope Paul VI. Following a mass in St. Peter's on May 19, 1975 conducted by Cardinal Suenens for the Annual Charismatic Conference which met in Rome instead of Notre Dame University for the Catholic Holy Year, the Pope entered the assembly and gave his greetings to the conferees. He closed his message with the words - "Glory to the Lord, hallelujah!" - and before leaving, embraced and kissed Cardinal Suenens. Suenens reacted by stating simply - "the Pope opened his arms and heart to the charismatic renewal." The day previous - Pentecost Sunday - at a pontifical mass presided over by Pope Paul VI in St. Peter's "the sound of tongues and charismatic singing filled the massive nave of the ancient mother church of Roman Catholicism." (Christianity Today, June 6, 1975, pp. 45-46)
In July, 1977, an interdenominational conference on Charismatic Renewal was held in Kansas City, bringing together Catholics, Lutherans, Baptists, Episcopalians, Mennonites, Presbyterians, Methodists, and Messianic Jews. President Carter acknowledged this conference as a "Powerful force" in American life, and one that has led to a "new level of Christian unity" in this country. The Rev. Larry Christenson, chairman of the Lutheran Charismatic Renewal Services, told one general session of the conference that Catholics and Protestants are all a part of the "special army of God" and that the Charismatic Renewal is a "network of outposts strategically placed throughout the land ... that the Lord can count on in the day of battle." (RNS, Week in Religion, Aug. 12, 1977)
There can be no doubt as to the objectives that those who are involved in the Charismatic Renewal have in mind. They consider it "the most tremendous outpourings of the Spirit ever known in the history of the church." Catholic-Protestant sponsors of a rally of Charismatic Christians called "Jesus 78" in their joint statement - noting there is still substantial disagreement and division among themselves - declared: "Since we are experiencing this grace in such abundance today, since the Holy Spirit has already done so much among us to make us one, it is easy to believe that He will continue to move powerfully among us and our churches to make us fully one in faith." (RNS. March 3, 1978, p. 3)
is the same theme of the Full Gospel Business Men's Fellowship International
(FGBMFI). Founded in 1952 by Demos Shakarian, a former California dairy
farmer, it has grown to 1,400 local chapters, attracting 500,000 persons
to weekly and monthly meetings in 43 countries. This fellowship does
not attempt to become a church, but supports all
churches. Reporting the FGBMFI's Rome-European Conference in 1974 in
their official magazine - Voice
(March, 1975) - the remarks of
Fred Ladenius, Press Secretary to the late Paul VI, were
featured. * Before
the Rome conferees, Ladenius declared - "There is only one church."
Commenting on the charismatic experience, he said:
p 5 -- As people marvelled on the Day of Pentecost, so they marvel today. "Here is his fellow speaking in tongues, but he does not belong to a 'Pentecostal' church." But today even the Methodists speak in tongues. How can this be possible? Catholic priests, sisters and laymen are speaking tongues. How can this be possible? "God is pulling some grave errors," the doubters say. But I want you to know that He is not the God of 1925 but of 1974! He is indeed manifesting Himself through ''all flesh.'' (Voice, p. 6)
And to what are they looking? Let Ladenius again comment: We ask God's forgiveness. Catholics and Protestants alike have committed grave errors. But all that is past. Now let us give Him our confidence and our trust. Let us put everything in His hands and "look for Him as our soon coming King. (Ibid.)
But who will come as "King" to fulfill the expectations of these involved in the Charismatic Renewal? We have been told: Fallen angels upon earth form confederations with evil men. In this age antichrist will appear as the true Christ, and then the law of God will be fully made void in the nations of our world. Rebellion against God's holy law will be fully ripe. But the true leader of all this rebellion is Satan clothed as an angel of Iight. Men will be deceived and will exalt him to the place of God, and deify him. But Omnipotence will interpose, and to the apostate churches that unite in the exaltation of Satan, the sentence will go forth, "Therefore shall her plagues come in one day, death, mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her." (TM, p. 62)
Putting it all together, we see that the objective of Satan is to "sit also upon the mount of the congregation in the sides of the north." (Isa. 14:13) This "mount of the congregation" - Har Mo'ed in the Hebrew; Har-Magedon in the Greek - is none other than Jerusalem, the city of prophecy and conflict. Here in the "last remnant of time" (GC, p. 561) that fallen angel will seek to have himself enthroned on what will be hailed as the "throne of his father, David." But when all the world thus bows led on by the "apostate churches" Omnipotence will intervene, and then will begin the "war of the great day of God Almighty," in which Babylon the great will come "in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath." (Rev. 16:19) And in the book of Revelation, a supreme question is asked - "Who shall be able to stand?" (Rev. 6:17) And the answer is found in Rev. 14:1 - "And I looked, and lo, a Lamb stood on Mt. Zion, and with Him an hundred and forty-four thousand, having His Father's name written in their foreheads." (See Rev.- 3:12 for application.)
-- Fred Ladenius' personal
testimony before FGBMFI at the Rome-European Conference in 1974 has
more than a passing interest for the Seventh-day Adventist Church and
Andrews University. He ~tells of a contact with Billy Graham as a news
reporter, then comments: A
few days later a longtime friend, a Canadian Catholic priest, came
p 6 -- into my office. "Sunday you must come to the Gregorian University, he said, "because there is something new happening." I was surprised. "Something new at the Gregorian University?" I asked. But when Sunday came I went anyway, just to please my friend. "One time, just one time will I do this," I told my wife. I found people in prayer and full of joy when I arrived. They were glorifying the Lord. Some were lay people, some were priests - and there were Catholic sisters as well. The meeting lasted three hours.
At the end of the three hours my priest friend said, "Now that you've seen the Holy Spirit in operation here, I'll show you how He is moving everywhere today." He took me to a Pentecostal church, and there I saw the same happy faces, heard the same prayers, experienced the same joy and witnessed the same Spirit in action. (Voice, March, 1975, pp. 5-6)
"A Profile of the Charismatic Movement" -- 'This is the title of an article featured in Christianity Today, February 28, 1975. The author is J. Rodman Williams, president of Melodyland School of Theology in Anaheim, California. He is a member of the World Council of Churches' Faith and Order Commission, as is also Dr. R. F. Dederen of Andrews University. Besides Williams is a team member in the Vatican-Pentecostal /charismatic dialogue, which was initiated by the Vatican Secretariat for Promoting Christian Unity. Melodyland School of Theology is an ecumenical, charismatic school, and has as a member of its faculty, Walter Martin of the Barnhouse-Martin dialogue with our own church leaders back in the 1950's.
Williams lists seven features of the charismatic movement in his profile. The fifth, which he considers "the most striking feature" of the movement, has special relevance in view of how we have related the events connected with the battle of the great day of God Almighty. This "striking feature" is "the resurgence of a deep unity of spirit across traditional and denominational barriers." In fact he wrote that "the genius of the movement is its transdenominational or ecumenical quality." He points out that it is not at all unusual to find people fellowshipping and worshiping together from traditions as diverse as "classical Pentecostal, mainline Protestant, and Roman Catholic." To him, "the overarching and undergirding unity brought about by the Holy Spirit has now become much more important than the particular denomination." Then Williams summarizes: Herein is ecumenicity of a profound kind in which there is a rediscovery of the original wellsprings of the life of the Church. Protestant, Catholic, and Orthodox charismatics alike are going back far behind the theological, liturgical, and cultural barriers that have long separated them into a recovery of the primitive dynamism of the early ecclesia. It is this common rediscovery of the New Testament vitality of the Spirit that unites people of diverse traditions and remolds them into a richer and fuller koinonia of the Holy Spirit.
p 7 -- The charismatic movement has, I believe, been well described by Dr. John Mackay as "the chief hope of the ecumenical tomorrow." For this is "spiritual ecumenism," not organizational or ecclesiastical. With all due appreciation for the ecumenical movement, which has helped to bring churches together in common concern and has now and again brought about visible unity, this cannot be as lasting or far-reaching as the ecumenism merging from a profound inward renewal of the Holy Spirit. For this ecumenism is not an achievement derived from a common theological statement, an agreed upon polity, or an acceptance of differing liturgical expressions. It is rather that which is given through Jesus Christ in the renewed unity of the Holy Spirit. (pp. 11-12 Emphasis his.)
Herein is the clue as to the nature and source of this charismatic renewal, and the basis of the coming struggle "between the religion of the Bible and the religion of fable and tradition." (GC., p. 582) Dr. James M. Peebles, long time editor of the Spiritist publication, Banner of Light stated "Spiritualism, with its signs, wonders, visions, and healing gifts, was the religion of the Apostles; of the post-apostolic fathers, and the primitive Christians up to the reign of Constantine." (Quoted in R&H, Aug. 30, 1962, p. 3) J. Rodman Williams conceives of the charismatic renewal as "a recovery of the primitive dynamism of the early ecclesia." In other words, the "dragon" is seeking to bring about a false revival of primitive faith and godliness. The answer can only be, a genuine baptism of the Holy Spirit resulting in a people who will be settled into the truth spiritually and intellectually so that they cannot be moved.
Signs of the Trends -- CATHOLIC BISHOP PREACHES AT REFORMATION SERVICES -- Bishop Michael J. Begley, whose diocese embraces the western half of North Carolina, delivered the sermons at the 9 a.m. and 11 a.m. services of the Central United Methodist Church in Ashville, NC, on Reformation Sunday. A large number of visitors, including many Roman Catholics, joined the congregation in these services.
Dr. Orion H. Hutchings, senior minister at Central called the services "a historic occasion.'' He said, "This marks the first time a bishop of the Roman Catholic Church has preached in such an observance in this area, and perhaps nationally.'' In introducing the bishop, Dr. Hutchings remarked, "Ask a Methodist where his tradition originated and he will tell you in the Anglican Church. Ask an Anglican where his originated and he will tell you the Roman Catholic Church."
Bishop Begley, long active in ecumenical affairs stressed parallels between John Wesley's preaching and his own Roman Catholic beliefs, and noted that differences between the belief's of the two churches have been minimized during the last few years. (RNS, Nov. 13, 1978, p. 7)
p 8 -- Comment - Protestants consider October 31, 1517, as the symbolic beginning of the Reformation. On that day, Martin Luther issued his Ninety-Five Theses criticizing the Roman Catholic Church and pointing to a fresh understanding of God's grace. On the 450th anniversary in October, 1967, Protestants gathered - quite often with Roman Catholics - in countries throughout the world, to recall the event. (1968 Year Book, World Book Encyclopedia, p. 468) It is of significant interest that 1967 the 450th anniversary of Protestantism marked an altering the Catholic's PR toward the Reformation.
POPE STRESSES COMMITMENT TO CHRISTIAN UNITY -- VATICAN CITY (RNS) Pope John Paul II, in a meeting with Roman Catholic Bishops from New Zealand led by Cardinal Reginald N. Delargey, Archbishop of Wellington, reaffirmed the Church's "strong commitment" to Christian unity. The Pope told the three bishops as they conferred with him in his private library at the Vatican that: Despite difficulties and obstacles, we must never falter in our commitment to work for the reestablishment of Christian unity according to the ardent desire of the heart of Christ... Let the work of drawing closer together to our separated brethren be carried on with much understanding, with much patience, with great love, but without deviation from the true Roman Catholic doctrine. (Emphasis mine)
The Pope indicated that this "delicate work" is beyond human power. "Only the Holy Spirit can bring it to a completion," he added. (Nov. 14, 1978, p. 11)
Comment - The growing emphasis on "the work of the Holy Spirit" in the thinking of the Catholic hierarchy dare not be overlooked. Pick up any authoritative Catholic publication published several decades ago, and check the index under "Holy Spirit. " The paucity of references to the subject is amazing. For example, in the approved work by John A. O'Brien Ph. D., The Faith of Millions (1938), the index gives one page where the Holy Spirit is commented upon. It is in the chapter on "The Infallibility of the Pope," and reads, after quoting John 14:16-17, 26: In these words Christ assures the infant Church of the abiding presence of the Spirit of Truth guiding her in her teaching mission. This assurance of the Church's unfailing fidelity to the teachings of her divine Founder is the evidence of what we call the infallibility of the Church as focused in her supreme head, the pope, the successor of Peter. (p. 136)
Thus the Pope stands as the Holy Spirit, or the vicegerent of the Son of God, to the Church. But today, as evidenced by the comments in regard to the presence of the Holy Spirit working in the last two Conclaves, and the new Pope's comments as noted above, one must take a good look as this new emphasis in regard to the Holy Spirit.
p 9 -- Cardinal Krol, Archbishop of Philadelphia, and a close friend of the new Pope, stated that the election and inauguration ceremonies were "like living through a new Pentecost." He declared a Pentecost-like "gift of tongues" was evident as the new Pope used 11 languages in the homily at the Mass which marked the beginning of his Papal reign. Regarding the work of the Conclave which elected Karol Cardinal Wojtyla as Pope, Cardinal Krol stated: I thought I had seen dramatic action by the Holy Spirit in the conclave in August [which elected Cardinal Luciani], and I was resigned to never experiencing such a dramatic intervention again in my lifetime. Then, during this conclave, I read and reread the promise of the Holy Spirit in St. John's Gospel, and I was impressed at the tremendous commitment among the cardinals not to any one individual but to respond to the promptings of the Holy Spirit.
Krol then quoted Cardinal John Carberry of St Louis as telling the press media representatives - "If you had seen the conclave as I did, you would believe in the work of the Holy Spirit as I do." (RNS, Oct. 26, 1978, pp. 25-26)
We have our choice to either accept the Word of God that the Mystery of Iniquity is "he in whom all iniquity has as it were fixed its abode" (Thayer's Greek Lexicon, comment on II Thess. 2:8, p. 48), or we will accept the verdict of the Cardinals, the selection of the Pope is the work of the Holy Spirit. The sure word of prophecy - faith in that word - means for us a right evaluation of present day events. But it should also lead us to understand what will be required to publicly testify that what the world hails as the manifestation of the Holy Spirit is in reality "the spirits of devils working miracles" by which to deceive the whole world.
PAPAL SEAL DUPLICATE OF NEW POPE'S COAT OF ARMS AS CARDINAL ARCHBISHOP -- VATICAN CITY (RNS) The Papal seal for Pope John Paul II will remain essentially the same as the coat of arms the pontiff used as Cardinal Archbishop of Cracow, Poland, the Vatican announced.
This seal bears the image of the triple pontifical crown (tiara) and the keys of St. Peter. It is intended above all to be an expression of "the central mystery of Christianity, that of Redemption." A large, off-center cross and capital "M" is in its lower right-hand corner. The "M" is meant to recall ''the presence of the Madonna beneath the cross and her special participation in the Redemption.'' (Nov. 14, 1978, p. 3)
Tom Harpur, Religion Editor of The Toronto Star, stated that "for the former Archbishop of Kracow, Mary is central to the faith. In his very first remarks from the balcony after his election, he referred to his trust in her as Mother of the Church and prayed for her guidance and protection." (Nov. 4, 1978, F6)
- We would do well to take heed to the light that has been
given us: Romanism
as a system is not more in harmony with the Gospel of Christ
p 10 -- now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. (GC., p. 565)
None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her [Romanism's] influence. (Ibid., p. 567)
CONDITIONING PROGRAMS AND ADVENTIST THEOLOGY -- James D. Wang, Ph. D. -- I was alarmed when I first heard the term "conditioning" being used by some of our health workers attending a self-supporting convention in 1969. After a brief discussion there, I was invited to make a special trip to one of the self-supporting institutions where we could continue the discussion. We have had several informal study sessions which created much interest. One of the leaders reported that he had gone to Europe with one of our SDA physicians, together visiting and studying the so-called European "conditioning" program. While there they were deeply impressed with the treatment methods used to help people suffering with a number of diseases. They observed also that physicians in Europe applied at least five of the eight simple laws of health revealed to the Seventh-day Adventist through the Spirit of Prophecy over one hundred years ago.
Our discussion became so interesting that we eventually skipped the prayer meeting regularly conducted that evening after supper. Just before he was ready to bring out a book of physiotherapy or natural treatment, I predicted that the words such as "control," "schedule," "Program," "order," "rule," "regimentation," "reinforcement," "incentive," may be frequently used in that book of rehabilitation. Sure enough, it turned out to be just so.
Soon after that discussion, the expression of "aversion therapy to stop smoking" began to appear in our printed matter and was used by our Adventist psychologists. We were charmed by the popular idea of "conditioning" through the law of effect, one of the three laws discussed in Educational Psychology by Edward Lee Thorndike a number of years ago. Thorndike is often called the founder of animal psychology because of his orginal studies of learning in animals.
After Darwin published his theory of evolution, animal behavior received more attention than ever before. In 1901, a Russian physiologist, Ivan Petrovich Pavlov, discovered something of enormous import to psychology - the conditioning reflex. In effect it is this: If each time a dog is given food a bell is rung simultaneously, the dog becomes "conditioned" to the sound of the bell and in time salivates on hearing the bell, even though no food accompanies it. Not only sound, but light, smell, or touch stimuli may condition dogs to salivate when no food is present. By 1920, conditioning was widely accepted as an important psychological principle. It was believed and proved that all kinds of responses can be conditioned and that the term "conditioned" can be applicable to all learning by association and reinforcement through the law of effect.
Presently, both Adventist psychiatrists and psychologists join hands
One of our leading Adventist educators wrote me two years ago saying that some of our health workers were interested in "conditioning" programs and that two or three institutions were being established with the desire to develop them into "conditioning centers." Immediately, I wrote letters to these leaders about the misconception of the conditioned responses and the danger of adopting this term to misrepresent the divine health message that had come to us as a people from heaven. It is like the armour, helmet of brass, and coat of mail with which Saul armed David. David had to put them off and said, "I cannot go with these; for I have not proved them.
In the last annual council of the General Conference, it was made very clear that the philosophy of "Adventist Psychology" is unique and different, because it comes from above. But when we say that the "techniques" Adventist psychologists use are "similar" to what the "worldly" psychologists use, we are not lust compromising, but also disloyal to Jesus Christ, the Mighty Healer. What human kind needs is not behavior modification but conversion and transformation that can come only from Jesus. We were told that all our workers should study how the mind works, even though we cannot read the mind. It is our duty to educate people to form good habits and to correct bad habits. Our Master Teacher can use us in His service if we are willing to learn of Him, Who is lowly and meek in heart and spirit. We should never play God and should not apply personal forces to any child or adult. By following God's way, we may expect to see sinners truly converted, having new behavior that is in harmony with the will of God.
Sinners who break the health laws of God cannot be considered as an animal or an old machine which can be modified or changed into saints through "conditioning" processes. All our health workers must re-experience the dynamic power of the everlasting gospel and be true medical missionaries.
The medical ministry certainly s the right arm of the Third Angel's message. As true medical missionaries, we should listen to the words of the Great Physician, saying, "Stretch forth thy hand and have thy right hand restored."
(For further information, and questions- you may have, you can write to Dr. Wang, who is the Director of the International Institute for Purposeful Living, at Knoxville, IL 61448)
and women are not to study the science of
--- (1979 Jan) --- END --- TOP
1979 Feb -- PRESENT TRUTH -- [This is a thought provoking article from the pen of Ward P. Hill of Lodi, CA. It deserves careful study and attention. Our comments appear following the article.] -- Truth is always truth. Of course the situation may vary as to time, place, and attendant circumstances. For such situations there are truths applicable to no other time. Truth concerning the future must depend upon information available to the source; his reliability, and his ability to communicate. Since God's word "is the truth" we may be sure that if we understand it aright, we have reliable and dependable information.
Present truth may differ from eternal truth only in that it must be applied to a given time or condition. That which constituted present truth in the second, third, and fourth decades of the nineteenth century may be superseded by later issues of more compelling interest. Are there such momentous issues now confronting the church?
Ellen G. White has words of sound advice - "The people are to be educated to read the sure word of prophecy in the light of the living oracles. They need to know that the signs of the times are fulfilling." (7T:158) Notice the tense. It is present. Again -- "I saw that the last-day signs should be brought out clearly, for the manifestations of Satan are on the increase." (EW, p. 96) What last-day signs. The stars fell on the earth in 1833. Are there to be no more visible signs?
"In the twenty first chapter of Luke Christ foretold what I was to come upon Jerusalem, and with it He connected the scenes that were to take place in the history of this world JUST PRIOR TO THE COMING OF THE SON OF MAN with power and great glory." (Counsels to Writers and Editors, p, 24) To a miner this is a discovery notice of potentially valuable ore to be later developed. Since the discoverer is no longer able to direct the "dig," perhaps our feeble efforts may produce something of value. Also since Ellen G. White's notice included all Seventh-day Adventists as partners, we must to be perfectly honest, share our "finds."
The Mother Lode of Christianity runs through the gospels of Matthew, Mark, Luke, and John with peaks of prophetic insight in the first three. Preliminary examination reveals that "float" not found on the first two peaks appears on the third to indicate deep veins of valuable ore. Luke 21:23 begins the recital of woes to come upon Jerusalem, and then follows the prophecy - "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled."
p 2 -- The N. E. B. reads "until their day has run its course." The word here translated "Gentiles" may be also translated aliens or foreigners, so any non-Jewish peoples are indicated. "Times of the Gentiles" plainly refers to the tenure of the conquering foreigners. Any other meaning is difficult to sustain.
Daniel the prophet, who himself studied the previous prophets, "understood by the books" that the temple to be rebuilt after the seventy years of Babylonian captivity was in turn to be destroyed and remain in desolation for many years so far as the Jews were concerned. Read the eighth chapter of Daniel. He specifically asked in regard to the temple site as well as concerning "the fairest of all lands" (Palestine). He was told that a period of 2300 years must pass before the period of foreign domination should come to an end - according to verse 26, a very long time. At last poor Daniel, astounded at the complete foreknowledge of God, the wars and intrigues of nations unnamed nor yet in existence - perhaps slightly confused - asked the angel a most pertinent question, "How long will it be before these portents cease?" (Dan. 12:6) Now a portent is an omen or sign so the query might be paraphrased thus, "What will be the last sign?"
Did Daniel have a right to expect a direct reply to such a plea? Has not God said - "For the Lord God does nothing without giving to His servants the prophets knowledge of His plans." (Amos 3:7 N. E. B.) The angel by the most solemn oath swore that a period of 1260 years must elapse during the period of dispersal and then - "When the power of the holy people ceases to be dispersed, all these things shall come to an end." (Dan. 12: 7 N. E. B.) What things? Daniel had asked for the last sign!
Now back to Luke 21. One line gives some people much frustration and some deny faith in the Scriptures because they have not applied it correctly. It reads "I tell you this, the present generation will live to see it all." (Luke 21:32 N. E. B.) It is clear that this cannot be applied to the ones listening to Jesus at that time. Who, then? Each generation seeing a sign foretold lived to see the event presaged by that sign. Thus the Christians who fled Jerusalem when Festus withdrew in 67 A. D. lived to recognize the event in the destruction of AD 70. The Dark Day of 1780 preceded by only eighteen years the close of the 1260 year period. The faithful who saw the meteoric shower of 1833 had but eleven year to see by faith their Mediator pass into the Holy of Holies. Thousands who saw each sign given, saw its event occur. Now we recognize the.last sign. What stupendous event is foreshadowed?
From the pen of the Lord's messenger to the Adventist Church, we must conclude that "nearly" or "almost" 6000 years were to be spent in the cosmic experiment with sin. This she mentions no less than ten times. Also, seeming to accept Bishop Ussher's chronology, she mentions the 4000 years between the creation and the birth of Christ, thus giving some additional data with which to work. But did you notice the adjectives limiting the period to LESS than the round figures? How much less no one can tell.
The return of all Jerusalem with the site of -the ancient temple to Israeli jurisdiction occurring on June 7, 1967, we recognize as the LAST SIGN. The date of establishing the State of Israel cannot, be used for at that time most of the capitol city and the temple site remained under Arab control. Daniel specifically included the site of the temple in his query. So what? Jesus in giving the LAST
p 3 -- SIGN indicated the city which they were viewing from Olivet.
The hierarchy (Elder R. H. Pierson swears that it is such) on the Potomac has determined that this vital message shall not be preached since all of our theologians are not in agreement as to details of the message and all that it implies. BUT THIS MESSAGE IS PRESENT TRUTH! No more important message will follow. This is it! And the hierarchy is willing to incur the awful woes pronounced in Testimonies for the Church, Vol. V pp. 211, 212, rather than seem to be lacking in understanding or unity. When Christ rode His donkey into Jerusalem, the hierarchy of His day demanded that He silence the exuberant followers. He replied - "I tell you, if my disciples keep silence the stones will shout aloud." (N. E. B.) Not stones, brother, but we poor clods of laymen. What's to be done? "Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above, are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort, they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God's people upon earth ...
"When this work shall have been accomplished, the followers of Christ will be ready for His appearing." (GC, p. 425)
"The followers of Christ are to become like Him, - by the grace of God to form characters in harmony with the principles of His holy law. This is Bible sanctification." (ibid., p. 469)
Only minutes to midnight! Where now are those voices which swell to the Loud Cry? Where are the sighers and criers for the abominations so apparent among us? Where are the ministers weeping in futility between the porch and the altar? Where are the voices crying in the wilderness (of Arkansas or elsewhere) to prepare the way of the Lord? We spend precious time criticizing the little peccadilloes of our leaders(?), and neglect the crying need of our own souls. Rise, clods! Remove the callouses from your minds and develop a new set on your knees. Eleven and half years have passed since THE Sign. We do nothing. No one is alarmed. God send us a trumpeter with good lungs. BLOW, trumpeter, BLOW! Gabriel blows next.
-- It is true as Brother Hill points out in the above unsolicited thought
provoking essay, the hierarchy of the Church do not want the import of
Christ's prophecy, and the last great sign which He gave, preached or
proclaimed. Dr. Herbert E. Douglass, then associate editor of the Review,
now a book editor at PPPA, stated emphatically at the North American Bible
Conferences of 1974 - "Adventists do not see theological importance
in the establishment of the Jewish state in 1948 or the annexation of
Old Jerusalem in 1967." (p. 6, Douglass presentation, "The Unique
Contribution of Adventist Eschatology") The reason is also
p 4 -- very clear. A veteran editor, now retired, when confronted with this fulfilled prophecy by a laymen responded in essence - "We cannot accept this prophecy as fulfilled, because if we do, we will have to recognize that God has withdrawn His commission from the Church, and this cannot be."
Until, therefore the laity have their allegiance removed from man, and placed on the sure word of prophecy, the import of what must be done in our characters at this hour will continue to be a thing of little moment. We need another Pentecost, and Peters who will tell the "devout" in spiritual Israel that so long as they look to these men for counsel, and wait for them to acknowledge the truth of fulfilled prophecy, before they will accept its message and import, they never will, and will thus be left without that character preparation so essential prior to the completion of the intercession of Christ in the Holy of Holies. (See Acts of the Apostles, p. 43, par. 3)
WHEN THE DAY OF PENTECOST IS FULLY COME -- The servant of the Lord wrote the following incisive paragraph: Before the final visitation of God's judgments upon the earth, there will be, among the people of the Lord, such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time, to prepare a people for the Lord's second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it, by introducing a counterfeit. In those churches which he can bring under his deceptive power, he will make it appear that God's special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world. (Great Controversy p. 464)
Observe closely the vital points made in this paragraph:
5 -- 1)
There is to
be a revival of primitive godliness" such as was witnessed in apostolic
All of this will be involved in a replay of the experiences found in the book of Acts - that inspired history of "apostolic times." While we may think of the Day of Pentecost as the "early rain" - which it was in relationship to the whole of Christian history - nevertheless, it stands as a type of the "latter rain." Prior to Pentecost, Jesus had "breathed" on His disciples, and said to them "Receive ye the Holy Ghost." (John 20:22) In a meeting in the upper room, after His resurrection, Jesus had opened their understanding "that they might understand the scriptures." (Luke 24:45) Yielding their hearts to the impress of the Holy Spirit, searching the Scriptures with a new diligence during the ten days after the Ascension, the disciples were prepared for the baptism by fire which enabled them to speak forth truth with a holy boldness contrary to their human nature.
What Peter said in his sermon, and the results which followed, must be understood in the full context as revealed in Acts 2. In that comprehension, we shall be better able to evaluate the incisive statement of the servant of the Lord quoted on the previous page.
The group which came together as a result of the manifestation of the gift bestowed by the Holy Spirit were "devout men." (Acts 2:5) They were God's professed people. (Keep in mind that this was before A. D. 34.) The sermon on the day of Pentecost, and the resulting conversions, was given to, and came from among the church of the living God. The outpouring of the Holy Spirit was not given to the world, and its witness was not to the world, but to the church! In comparison to the multitude which came together, those who received the outpouring of the baptism of the Holy Spirit were but a "remnant of Israel." Some of the multitude who came together were citizens of Jerusalem and had been present at the trial of Jesus. These had been influenced by the hierarchy to cry "Crucify Him" - and accept a murderer whom Pilate had offered in His place. (Acts of Apostles, pp. 42-43) Others of the multitude had not been present in Jerusalem at the Passover, but had arrived for the Feast of Pentecost. This group included not only Jews by birth, but also "proselytes." (Acts 2:10)
During the sermon,
Peter told the diverse assembly - "Men of Israel , listen to me:
I speak of Jesus of Nazareth... When He had been given up to you, by the
deliberate will and plan of God, you used heathen men to crucify and kill
Him." (Acts 2:22-23 NEB) But the multitude stood their smuggly as
ever in their self
p 6 -- righteousness. Those who had not been present for the Passover season reasoned that since they were absent, they were not guilty. The others justified themselves that they had not done the killing - the Roman soldiers had done that on the authority of a Roman governor, even as Peter indicated. But then under the direct impress of the Holy Spirit, Peter stated clearly - "Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ." (Acts 2:36) Here was different approach - it was the "House of Israel" - corporate Israel - which committed the crime of the ages. In that multitude were those which realized that they could not deny their participation in that corporate guilt, whether present or not present, whether actually committing the murder or not. Convicted of the Holy Spirit, they cried out, "Men and brethren, what shall we do?" (Acts 2:37)
Peter's response brought them to the realization that they had misplaced their allegiance and loyalty. They were to turn from their allegiance to men and human organization to an allegiance to Jesus as the Lord of their lives. They were to receive a new guidance, even the guidance of the Holy Spirit of truth. (Acts 2:38) All the give and take in the question and answer period which followed the convicting work of the Holy Spirit is not given, but what is recorded in enough that we need not miss the point. Peter told them plainly - "Save yourselves from this untoward generation." (Acts 2:40) He was referring to the same "generation" which both Jesus and John the Baptist called a "generation of vipers." (Matt. 23:33; 3:7) Peter was using the same language as was used by Moses in describing Israel. (Deut. 32:5) The only way that the truly "devout" Israelite could escape the corporate guilt of the "house of Israel" was to accept repentance, and to separate from the hierarchy which had led them in committing the crime of the ages. This conclusion is the clear statement in the Spirit of Prophecy itself. It reads: Peter urged home upon the convicted people the fact they had rejected Christ because they had been deceived by priests and rulers; and that if they continued to look to these men for counsel, and waited for them to acknowledge Christ before they dared to do so, they would never accept Him. These powerful men, though making a profession of godliness, were ambitious for earthly riches and glory. They were not willing to come to Christ to receive light. (Acts of the Apostles, pp. 43-44)
There are some very pertinent statements made concerning those who responded to the convicting influence of the Holy Spirit, and were baptized for the remission of their sin in the crucifixion of Jesus Christ: 1) "They continued steadfastly in the apostles doctrine and fellowship." (Acts 2: 42) They settled intellectually and spiritually into the truth, so that they could not be moved by the winds of doctrine being circulated by the hierarchy."
2) They mingled in the temple services with the other worshipers, but they found their fellowship with those who had found a new allegiance in Jesus Christ. (Acts 2:46) This is emphasized in the fact that when Peter and John were released by the Jewish hierarchy in the hearing over the healing of the lame man, they "went to their own company." (Acts 4:23) The picture of the early church in the book of Acts - the remnant of Israel - those upon whom the Holy Spirit was bestowed closely parallels the picture of the results of the Third Angel as described in
p 7 -- the Spirit of Prophecy. This picture reads: - "I saw a little company traveling a narrow pathway. All seemed to be firmly united, bound together by the truth, in bundles or companies. Said the angel, 'The third angel is binding, or sealing, them in bundles for the heavenly garner.'"(EW, pp. 88-89; See also, p. 118) This group also appears in the verbal description found in Testimonies for the Church, Vol V, p. 210. These are the "sighing, crying ones" who have held forth "the words of life." Some respond to the faithful entreaties, and humble their hearts before God. "But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking." This is the same as in the days of the first Pentecost. Christ had declared the temple house of worship to be no longer His, and desolate. (Matt. 23:38) The main purpose of the mingling of the early disciples in the temple worship as described in the book of Acts, was to bear witness to the "some" of their own fellow "church" members that may might hear the truth as it was and is in Jesus, and thus respond to the Gospel. (See SDA Bible Commentary, Vol. 6, p. 150). Such an experience is that which is recorded in Acts 3 & 4.
After A. D. 34, we find a very challenging experience in the actions of Paul. His custom in all of his missionary travels, when coming to a new city, if there was a Jewish congregation, to first give them an opportunity to hear the truth about Jesus. In Corinth a rather unusual experience took place. When the Jews refused the light of truth, the believers in the Gospel began meeting each Sabbath in a house which joined hard beside the synagogue. Picture if you will on a Sabbath morning, two groups of people coming down the same street, and one group turns into the synagogue, and another into the home next door. It even came to the place, where the first elder of the synagogue joined the group who met in the home next door. (Acts 18:6-8)
We need more upper rooms, where small companies are gathering together to study and know the will of God. We need more homes open for true worship and fellowship as in apostolic times. How much we need a true "revival of primitive godliness."
Peter on the day of Pentecost under the direct impress of the Holy Spirit charged the "devout men" of Israel with the crucifixion of the Lord of glory. Have we not crucified the Son of God afresh and put Him to open shame in the presentation of the gold medallion to the late Pope Paul VI as a "symbol of the Seventh-day Adventist Church." (Review, August 11, 1977, p. 23) True we are prone to say, "I didn't do it. What they did in Europe is no concern of mine." But remember, the "house of Israel" is a corporate entity, and what is done by the leadership of that body, all share in the guilt. It was your money which purchased the gold medallion, and it was your minister who in an audience with the Pope presented the medallion in your behalf. It was he, who also received the blessing of the Pope to carry back to each member of the Church. Indeed as Peter said "Save yourself from this crooked generation."
IS THE REJECTION OF BIBLE TRUTH WHICH MAKES MEN APPR0ACH TO INFIDELITY.
IT IS A BACKSLIDING CHURCH THAT LESSENS THE DISTANCE BETWEEN ITSELF AND
E . G . White, Signs, Feb. 19, 1894
p 8 --NOTE:- The Special Report which was published regarding the audience with the late Pope Paul VI, by Dr. B. B. Beach, Secretary of the Northern Europe-West Africa Division of the Seventh-day Adventist Church. has been placed in a plastic binder along with two other articles - "The Roots of the Ecumenical Movement" and "Now It Can Be Told in Part" - a resume of the origins of the book, Questions on Doctrine. This combination of documented materials is entitled Steps to Rome and can be obtained.
The reason why these two articles have been combined with the Special Report is that the Church has been deeply involved in the Ecumenical Movement at various levels including the Faith and Order Commission of the World Council of Churches. While the initial contact with the World Council of Churches began on an international level, and finally led to the audience with the Pope due to our participation in the World Confessional Families, this has been discontinued. A reliable official source states - "At present there are no SDA/WCC conversations on the international level; these conversations are taking place at the regional or national level." Further, it was the publication of the book, Questions on Doctrine, which ultimately - though unintentionally - opened the door for a Seventh-day Adventist theologian from Andrews University to sit on the Faith and Order Commission of the WCC. Faith and Order Paper #62 states: In 1957 the General Conference of Seventh-Day Adventists sponsored a careful and representative exposition of their church's doctrine which was published under the title Seventh-Day Adventists answer Questions on Doctrine. That study simplifies the task of this paper which is to show where they agree doctrinally with the churches and communions belonging to the World Council of Churches. (p. 3)
The plastic covered edition of the Special Report with the other research articles should receive wide circulation so that "the devout men" of spiritual Israel might awaken to the gravity of the betrayal of truth which had been committed to the Church by the Lord of glory. Remember that the betrayal and crucifixion of truth is a betrayal and crucifixion of Christ Himself who is the way, the truth and the life. (John 14:6)
A LETTER AND A REPLY -- Some friends wrote just at the close of the year - "We are still enjoying the Thought Paper each time it comes; sort of think that you may be a bit hard on Elder Pierson; [a reference to letter in December issue] it is probably somewhat like the U. S. Congress and the President. He can't always override what they decide. So perhaps that is the case in Washington, SDA. Anyway, I know that that session with the Pope was about as shocking as one could hear of in our organization." Since others of our readers might have the same reaction to the letter to Elder Pierson in the December issue, we are giving our reply.
p 9 -- December 29, 1978
Your brief note and observation was much appreciated. I realize that you know Elder Pierson from a different perspective than I since he was president of the Kentucky-Tennessee Conference at one time. There are some personal aspects of relationships between some friends and a relative and Elder Pierson which are conundrums, and because they are personal, I do not choose to discuss them, except in correspondence direct with him. There has been one such personal exchange in recent weeks.
That which I make public concerns the man in the stewardship of his office as "the first minister" as he chooses to designate himself. Perhaps, I have been a bit hard on him, but was not Paul also of Peter as recorded in Galatians (2:11f.) I am sure that Elder Pierson has taken certain stands in committee against things, and has been overridden; but when the committee has acted, he goes along with it. This is in my judgment where organization becomes an idol. If principle is involved, I do not care how many committee actions are taken, I will not bow, but will oppose by every means available to me. And, I guess, honestly, that is why I am where I am, and not a recognized leader in some official capacity in the Church organization.
Pierson needed not to have signed Froom's book. I personally sent him a documented letter showing as I did later in the manuscript on the History of the Incarnation, wherein Froom grossly misrepresented Dr. E.J. Waggoner's teaching on the Incarnation. I even sent a carbon copy of this letter to Froom himself. Only Froom replied with a very vitriol letter, which I published in the back of the monograph.[Times of the Gentiles Fulfilled] Even with all the evidence, Pierson did not tell the laity the truth about Froom's book. Now this is what I consider a misconception of organizational loyalty.
Then to the matter regarding the audience with Pope Paul VI. It is true that the action was a committee action of the Northern Europe-West Africa Division Committee, and the report in the Review was written by Elder Eva, a vice president of the General Conference. However, Eva's article said the church was presented in symbol to the Pope. How tragic! But Pierson did not raise his voice in public protest disassociating himself from the act. Why? Eva is a friend and a part of his team. Team rules forbid such an action. When "team" concepts, and loyalty take precedence over truth, something is tragically wrong. This, again I say, is why I am where I am, and why I am doing what I am doing, be the price what it may be. I cannot buy, nor countenance these concepts.
It is my belief that when a man - no matter how personally sincere he may be - takes a position in life where loyalty to man or any human organization is prime over truth and loyalty to God, this man must be called to task openly by any and every means possible. I will be loyal to organization, to a committee so long as that organization or committee is loyal to truth and to God, but when there is a departure, then there is a break and a protest from me. This explanation may help you all to see why I write as I write and have written even in regard to Elder Pierson.
p 10 -- Thank you for your gift of support, and may you all have a good New Year of many spiritual blessings.
FOR YOUR INFORMATION -- (The following article is published with permission from "The Voice of the Martyrs"a publication of Jesus To the Communist World, Inc.)
PERSECUTED ADVENTISTS -- Several minor denominations walk the same way. The Adventist Review of October 19 described the marvelous religious liberty in the Soviets. [Pierson's article, pp. 4-7] A document secretly smuggled from there by the "Union of Faithful and Free Adventists" denounces the official, Adventist leaders of Russia as stooges of Communism who lie to their Western brethren about nonexistent liberties. It gives the names of Adventists who are now in jail for their faith: Anatolii Miller, Karpenko Boris, P. Kovaltchuk, and many others. Alexander Gortshenko was badly beaten. The child Mihail Kozak was kidnapped by the Communists from his parents because they taught him the Adventist faith. When the child, interned in an atheist boarding school, insisted on going back to his parents, he was put in a psychiatric asylum, "to be healed" of this desire.. Please write letters of love and encouragement to the parents, Kozak Vasile, Dniepropetrovskaia Oblast, Selo Novo-Balovka, ul. Pionershaia 11. Whatever your denomination, please also ask the World Leaders of the denomination (General Conference of S. D. A., 6840 Eastern Ave. NW, Washington D. C. 20012) to tell the truth about the Communist persecution and to start helping the victims. Meanwhile, we continue to help persecuted Adventists among others. (12/1978, p. 2)
Isn't it tragic that one who does not understand the "Truth,"
as we profess to so understand, has to ask that the leadership of the
Church tell all the truth to the laity of the Church instead of covering
up in the Review as the past president of the General Conference,
did in his report on his trip to Russia. Many need to write to the Editor
of the Adventist Review, and ask for
p 11 -- BACCHIOCCHI - JESUITICAL ADJUSTMENT-- Compare the same two pages from different releases of Bacchiocchi's book - From Sabbath to Sunday. Note the change of just a single word - "radically," to "somewhat." But within the book, there is no change of his "interpretation of certain Biblical texts (such as Revelation 1:10 and Colossians 2:14-17) and of historical data" wherein he differed "radically" from the historic position of the Adventist Church on these texts, and historical data. This is another attempt at a clever cover-up. As Peter said on the Day of Pentecost "Save yourselves from this crooked generation." (Acts 2:40 ARV)
Copy of Page 6
in From Sabbath to Sunday
wish to acknowledge my indebtedness to several writers such as C. S. Mosna,
W. Rordorf, J. Danielou, F. A. Regan and P. K. Jewett, whose recent monographs
on the question of the origin of Sunday observance have enriched my understanding
and challenged my thinking. The fact that I openly disagree with the mentioned
authors on the interpretation of several sources in no way detracts from
my high esteem for their scholarly work. It is my hope that this study
will encourage not belligerent polemic but rather positive dialogue and
reconsideration of the vital meaning of the Sabbath day for the religious
life of Christians today. To reassure the reader that I have earnestly
striven for objectivity, I might mention that in a few places my interpretation
of certain Biblical texts (such as Revelation 1:10 and Colossians 2:14-17)
and of historical data differs radically
(the other release the word is somewhat) from the traditional
position of my Church.
p 12 -- SIGNS OF THE TRENDS -- WESBERRY SPEAKS TO ADVENTIST FORUM -- Dr. James P. Wesberry, a Baptist minister from Atlanta, Georgia, and executive director of the Lord's Day Alliance, appeared before a meeting of the Andrews chapter of the Association of Adventist Forums on December 2.
The Lord's Day Alliance, organized in 1888 as the American Sabbath Union, is dedicated to preserving the observance of the Sabbath in the United States, said Dr. Wesberry. The Alliance places heavy emphasis on the role of the Sabbath in protecting religious freedom and strengthening individual Christian commitment and family life.
According to Dr. Wesberry, the primary efforts of the alliance are through education of the public in Sabbath observance rather than coercive legislation such as blue laws. Contrary to the beliefs of some, the alliance is indeed interested in the rights of minority groups who worship on other days than Sunday, said Dr. Wesberry.
Dr. Samuele Bacchiocchi, associate professor of religion at Andrews, was instrumental in arranging Dr. Wesberry' s appearance. Dr. Bacchiocchi author of From Sabbath to Sunday , responded to Dr. Wesberry' s remarks, finding more areas of agreement than disagreement.
Both Seventh-day Adventists and the Lord's Day Alliance are in agreement on the binding obligation of the fourth commandment, said Dr. Bacchiocchi, differing only on the interpretation of the commandment. The two groups also find common ground, according to Dr. Bacchiocchi, in the recognition of the right of all persons to rest and worship on their respective holy days and distaste for legislation which would deprive individuals of their civil liberties. Dr. Bacchiocchi found that the major differences between the organizations are theological in nature. Lake Union Herald, Dec. 19, 1978, pp. 7-8
Comment: This is an historical event. Unless there are records to the contrary, this is the first time an officer of the Lord's Day Alliance spoke from an Adventist platform to an Adventist audience. And the one who arranged this occasion was none other than Dr. Bacchiocchi! How much more evidence do we need to awaken us from our Laodicean sleeping sickness?. --- (1979 Feb) --- END --- TOP
1979 Mar -- Why Our Spiritual Trauma? -- All is not well in the Adventist community. All who have truly known our historic faith know this to be true. Merely changing "the first minister" of the church from Pierson to Wilson between General Conference Sessions has not altered the picture. The Seventh-day Adventist Church today is not the church we united with about a half Century ago. And this is the consensus from the numerous letters coming to this desk from others, some of which have only been in the Church, a decade. Paxton's book - The Shaking of Adventism - the response to it by many of the laity; the reaction to it by the hierarchies of the curia on the Sligo; plus the accord given to it by notable heretics in our midst, all speak the same language. We have a disordered psyche which is the result of mental and emotional stress. We are in a spiritual trauma caused by the fact that we are still in this old world, when over and over again we had been told that we should have been in the heavenly kingdom. 1
Every wind of doctrine is blowing through the ivy towers of the church; its gusty breezes are sweeping through the gothic piles, and architectural splendors in which the laity worship. The ancient landmarks erected by the pioneers of this Movement are being removed; the pillars of our historic faith are being questioned by science falsely so-called and human philosophy. Why has this happened to us; why are we unable to cope with the present situation? Why do conclaves called to solve our doctrinal problems, end in the same disunity as existed before the conferences were called? To find the answer to these questions, we need to make a brief historical survey.
The Advent Movement was raised up by God in 1844. He blessed this Movement with the Spirit of divine revelation through the ministry of Ellen G. White. He looked with favor upon the organizational vehicle by which this Movement was to be spread into all the earth and the Three Angels' Messages would be proclaimed to every nation, tongue, and people. To this vehicle - the corporate entity known and organized as the Seventh-day Adventist Church in 1863 - God gave precious promises of success and blessings if they would be true to the trust committed to them. ALSO, through the same messenger, God gave prophetic warnings of what would happen should the corporate entity prove untrue to its trust. We have preferred to ignore these warnings, and say they will never happen to us. But in our evaluation and recognition of these very prophetic warnings can be found the answer and solution to our spiritual trauma. As we take a good hard look at these Testimonies, we need to consider carefully, as advised, the "time and place" (SM, bk 1, p. 57) or the time of fulfillment as the context would indicate.
Review (July 24, 1888) the lead article by Mrs. E. G. White was
entitled "How Do We Stand?" (Keep in mind that the 1888 General
Conference Session did not
p 2 -- convene until October 17 of that year. In answering her own question, the servant of the Lord wrote: Spiritual death has come upon the people that should be manifesting life and zeal, purity and consecration, by the most earnest devotion to the cause of truth. The facts concerning the real condition of the professed people of God, speak more loudly than their profession, and make it evident that some power has cut the cable that anchored them to the Eternal Rock, and that they are drifting away to sea, without chart or compass.
God proposed to restore to the Church, their chart and compass in the giving of the message of Righteousness by Faith through the ministry of Elder A. T. Jones and Dr. E. J. Waggoner. But what did we do with this message? Speaking of the occasion at the 1888 Minneapolis General Conference session, the servant of the Lord revealed how heaven saw the scene. She wrote: All the universe of heaven witnessed the disgraceful treatment of Jesus Christ, represented by the Holy Spirit. Had Christ been before them, they would have treated Him in a manner similar to that in which the Jews treated Christ. (Special Testimonies, Series A, #6, p. 20)
But this rejection did not stop at Minneapolis. We are told further: Those who opened the door of their hearts to temptation at Minneapolis, and carried the same spirit home with them, will realize, if not now, in the near future, that they resisted the Holy Spirit of God, and did despite to the Spirit of grace. (Ibid., p. 21)
Then the questions were asked - "Will they repent? or will they harden their hearts, and resist evidence?" (Ibid.)
During the decade which followed the Minneapolis session in 1888, the Lord bore long with His people, seeking to lead them by continued messages through Elders Jones and Waggoner to an acceptance of Righteousness by Faith, and its practical outworking in church polity. To the messages of these brethren were added the direct testimonies through the Lord's messenger to His people. 2
came the 1901 General Conference Session. When the Chairman declared the
conference officially opened for business, Ellen G. White moved to the
podium and declared: I
feel a special interest in the movements and decisions that shall be made
at this Conference regarding the things that should have been done years
ago, and especially ten years ago, when we were assembled in conference,
and the Spirit and power of God came into our meeting, testifying that
God was ready to work for His people if they would come into working order.
The brethren assented to the light God had given, but there were those
connected with our institutions, especially with the
p 3 -- Review and Herald Off ice and the (General) Conference, who brought in elements of unbelief, so that the light that was given was not acted upon. It was assented to, but no special change was made to bring about such a condition of things that the power of God could be revealed among His people...
Year after year the same acknowledgment was made, but the principles which exalt a people were not woven into the work. God gave them clear light as to what they should do, and what they should not do, but they departed from that light, and it is a marvel to me that we stand in as much prosperity as we do today. It is because of the great mercy of our God, not because of our righteousness, but that His name should not be dishonored in the world. (G. C. Bulletin, April 3, 1901, p. 23)
As her message continued, Sr. White spoke of those men who sought to manage the work of God, but would not "manage in God's order." Then she stated: That these men should stand in a sacred place, to be as the voice of God to the people, as we once believed the General Conference to be, - that is past. What we want now is a reorganization. We want to begin at the foundation, and to build upon a different principle. (Ibid., p. 25, Emphasis mine)
Certain changes were made at the 1901 Session, but were reversed at the next Session in 1903. However, we must note that as the servant of the Lord came to the close of the year, 1901, there was revealed to her what the future held for the Church. In a letter to Dr. P. T. Magan - dated Dec. 7, 1901 - she wrote: We may have to remain here in this world because of insubordination many more years, as did the children of Israel, but for Christ's sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action. (M-184-1901)
AND we have been in this world many, many more decades. In fact, we are still here! Because we refuse to recognize certain clear-cut prophecies which pertain to our day due to our insubordination, and persist in clinging to certain promises that might have been fulfilled had we been faithful to the trust committed to us, we continue to experience a spiritual trauma not knowing what to do, or where to go. We have again become a ship at sea without chart or compass, even as we were prior to the 1888 General Conference Session.
1901, the prosperity of the Church was due only to the "great mercy
of our God," and not because the Church was doing what it should
have done, can we conclude that today after all of these decades, God's
mercy to us will be different than it was toward His ancient people Israel?
Will God reverse the order of history, and lengthen His mercy, while we
increase our insubordination? Let us not deceive ourselves. God does place
limits on His mercy. Have those limits of mercy been overstepped? This
question must be answered, and on the answer hangs the destiny of each
member of God's professed people, as how they will relate to that answer.
p 4 -- 1 There can be no question but the fact that we are still here in this world, and should be in the kingdom weighs heavily on those who have administered the affairs of the Church, and those who are charged with the direction the ministry of the Church should take. The editor of Ministry, J. R. Spangler, tells of a conversation he had with Elder R. H. Pierson the day following his resignation as President of the General Conference. Spangler said to Pierson: Brother Pierson, the Lord has greatly blessed your leadership. The advance of the work during your tenure of service has been nothing short of remarkable.
To this Pierson replied - "But the Lord isn't here yet, Bob, and anything short of that is not success." (Ministry, December, 1978, p. 18) In this, Pierson spoke the truth, and yet he has not yet recognized the "Why?"
Then in the next issue of Ministry (January, 1979, p. 19), the editor interviewed the incoming president, Neal C. Wilson. He asked Wilson - "In your heart of hearts, do you believe it would be possible for the Lord to return during your administration as General Conference president?" On this question Wilson "hedged." But the very asking of the question reveals the inner conflict and trauma that is plaguing the minds of many even at the level of the Curia on the Sligo. This over-all picture is tragic - tragic because of the eternal consequences involved. Yet we cannot bring ourselves face to face with what has happened, and what God is saying by what He has permitted to take place in fulfilled prophecy.
The Message of Righteousness by Faith is much more than doctrinal
teachings, or arguments over theology - although theology is involved.
In the broadest aspects as it was given to this people, and understood
by the servant of the Lord, it involved church polity. In all the give
and take regarding the theology of Justification by Faith, this aspect
has been overlooked. Even Elder R. J. Weiland in his expositions and research
on the history and aftermath of 1888 has overlooked this major facet of
the issue. Only Elder D. L. Bauer has actually come to grips with this
phase of the message of 1888. And anyone studying the history of this
period including the 1901 General Conference session and the "defection"
of A. T. Jones cannot rightly evaluate what took place without taking
this facet of the message into account. In the very same letter in which
the servant of the Lord tells how the "universe of heaven" viewed
the "disgraceful treatment of Jesus Christ, represented by the Holy
Spirit" at the 1888 session, the full issue involved in the Message
of Righteousness by Faith is given. This letter was written from "Avondale"
January 16, 1896. - It was addressed to "Dear Brethren Who Occupy
Responsible Positions in the Work." To them, Sr. White wrote: The
Lord has a controversy with you. I have no need to specify the reasons;
you have had them laid before you again and again. The clean hands, the
pure, unselfish, holy purposes have not been brought into your practices,
and the benediction of God has not come upon many of those who handle
sacred things. The lifting up of the soul and speaking vanity, and the
lifting up of men to manage their fellow men, body and soul, is all open
before God with whom we have to do. There is no man or set of men that
can manage men. "All ye are brethren." The Holy Spirit of God
alone can do this. When you, because of your position, supposed you could
say the word, and it would be done just after
p 5 -- your idea, you made a mistake. Truth, honor, and integrity have been compromised to gain certain advantages. Justice is fallen in the street and equity cannot enter.
Religious principles have been corrupted. We will either make more pure, noble, and holy the principles held by God's heritage, or else we will mislead by false proposition, unholy schemes, saying, "The temple of the Lord, The temple of the Lord are we." The work and the cause of the Lord are sacred. There is to be no mingling of human, common, unholy fire with God's offering. This has been and is still being done; but the men are blind, and see not the result of their zealous efforts. (Special Testimonies, Series A, #6, pp. 17-18)
And after seven decades - 1896-1966 - of this continual insubordination, God had enough of the failure of a practical outworking of Righteousness by Faith, and let the Scroll of Prophecy unfold in the final and last sign His Son gave in prophecy from the Mount of Olives.
AS IT WAS IN THE DAYS OF -- On different occasions, Jesus spoke about the end times. He told about the signs that would precede the final days of human history. He compared the days before His second coming to different experiences that had occurred in Old Testament times. It is interesting to note that Jesus never said that as it was in the days of Jonah, so shall it be in the days of the coming of the Son of man. The whole city with its teeming thousands repented and turned to the Lord.
Instead the Lord chose two other incidents from Old Testament history. He said: As it was in the days of Doe, so shall it be also in the days of the Son of man. (Luke 17:26)
And Peter indicated that "the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3:20)
Again Jesus said: Likewise also as it was in the days of Lot even thus shall it be when the Son of man is revealed. (Luke 17:28, 30)
The record in Genesis indicates that four left Sodom and one of these looked back and became a pillar of salt. Of this Jesus warned - "Remember Lot's wife." (Luke 17:32)
in His teachings warned about the
"few" and the "many."
He told us:
p 6 -- Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (Matt. 7:13-14)
He asked the question - "When the Son of man cometh, shall He find faith on the earth?" (Luke 18:8) Within the Greek sentence is an untranslatable particle - ara - which marks an inferential question to which a negative answer is expected. Indeed the promise Jesus made gives the one ray of hope - "Fear not little flock, it is your Father's good pleasure to give to you the kingdom." (Luke 12:32)
So the real question at this time is simply are you among the "few" that have found the strait gate, and narrow way? Are you holding to the "faith" of Jesus? Only the faith of which He is the author will find acknowledgment by Him. In other words - Are you a part of the "Little Flock?"
Interestingly, this emphasis on the "few" and the "many" which was a part of the eschatological teaching of Jesus, is also a part of those prophecies found in the Spirit of Prophecy from which we would like to disassociate ourselves. We, like the Jewish leaders of Christ's day, cherish the idea that we are the favorites of heaven, and that we will always be exalted as the church of God. We are willing to defy earth and heaven to dispossess us of our rights. But as with the Jews of old, our lives of unfaithfulness have prepared us for the condemnation of heaven and our separation from God. (See C. 0. L., p. 294 for comparison) However, we are told at the time when "Jesus is about to leave the mercy-seat of the heavenly sanctuary," (5T:207) "when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land." (5T:209) [The phrase - "in the land" - is interpreted elsewhere as - "in the church". 3T:267] We dare not overlook the contrast here presented except at peril to our souls. "The little company" is presented as a distinct group in contrast to the "church." The next sentence emphasizes this further - "But more especially will their prayers arise in behalf of the church, because its members are doing after the manner of the world."
Now let us continue to read with care: The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will come as a protector of all those who have preserved the faith in it purity, and kept themselves unspotted from the world...
These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God, repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although man still continued the forms of religion, His power and presence were lacking. (5T:210)
the force of the verbs, and the time context. Are we able to face the
conclusion, or will we continue to cherish the idea that we will always
be exalted as the true church of God?
p 7 -- CORPORATE IDENTIFICATION - ILLUSTRATED -- After a recent winter snow storm here in the Ozarks, we found it necessary to go to the valley on business. We put chains on the pickup and proceeded down the mountain. Ron drove, and the five year-old grandson, Jonathan, went with us. As we reached the foothills, we overtook a car also driving with extreme caution. We slowed our already reduced speed. On the side of the road sat a Meadowlark. As the car approached, the bird attempted to fly, and the next thing that we saw it was fluttering under the car, and landing on the side of the road again. As we passed, we noticed its wings outstretched and moving fitfully. We wondered if it were fatally injured, or only stunned. We agreed that on the way back up we would check and see if it was still there.
As we approached the spot on our return trip, Jonathan turned to me and said "Pa-pa we didn't hit the bird did we?" I assured him we had not hit the bird. Here was a five year old child who understood that although his father was driving the pickup, we - he and I - shared in the corporate identification because we were in the truck. Did not Jesus say - "Except ye become converted, and become as little children, ye shall not enter into the kingdom of heaven." (Matt. 18:3) In deed, such a conversion on our part would help us to utilize the eyesalve offered by the heavenly Merchantman so that we could see our own corporate guilt in the betrayal of the sacred trust committed to us as a people. It would cause us to cry out - "Men and brethren, what shall we do?" Perhaps then we could hear Peter's voice say to us - "Save yourselves from this crooked generation." (Acts 2:40 ARV) And then we would willingly find ourselves identified with the "little company" and the "faithful few" who are seeking to preserve the faith in its purity. (5T:210)
"LLU - A House Divided" -- "The prestigious medical school has been torn apart in a bitter legal fight over the alleged misappropriation of doctors' funds."
[We herewith produce in its entirety a special feature appearing in the San Bernardino newspaper - The Sun - for December 10, 1978 under the title given above.]
"A bitter legal battle, with ramifications that could shake a three-million member church, is pitting a group of Seventh-day Adventist doctors against Loma Linda University, the hub of Adventist teaching hospitals in the United States.
"From both sides there have been charges of fraud and allegations that hundreds of thousands of dollars - and possibly millions - in LLU Medical Center faculty practice funds have been misappropriated. The legal fight, with a series of five lawsuits over a span of five years, led to the acknowledgment this year by LLU that its former medical center chief administrator allegedly embezzled $900,000 in faculty practice funds from 1970 to 1975.
familiar with an audit of the LLU faculty practice accounts say the misappropriation
of radiology practice group funds actually amounted to $1.3 million.
p 8 -- "Asserting that LLU and Adventist church officials have 'covered up' misappropriations at the medical center, one doctor's attorney called the situation an 'ecclesiastical Watergate.' Much of the legal dispute revolves around the faculty practice accounts, lettered and numbered accounts holding income from the practices of LLU doctors. Teaching physicians at the LLU Medical Center often have practices in conjunction with the hospital, using its facilities and personnel, and their fees are pooled in centralized accounts.
"During the early and mid-70's, when the controversy over the faculty practice funds first arose, all doctors' fees at LLU went directly to Loma Linda University Medical Group, Inc. (LLUMGI) a corporation formed to provide trust accounts for doctors' fees. Some of the doctors' fees remained in the LLUMGI accounts, and a portion was disbursed under the supervision of the dean of the LLU School of Medicine to corporations representing individual departments at the medical school. The directors of departmental corporations then disbursed those funds as salaries to doctors.
"The arrangements apparently was not an unusual one. Dr. Thomas Nesbitt, president of the American Medical Association told the Sun: 'In teaching institutions where there are a lot of faculty members, it is common practice to form a faculty fund. There are often funds for pediatrics, surgery and various hospital functions, or maybe just one fund for the whole school. The institution takes a percentage and the remaining portion is divided among the doctors on a prearranged formula,' he said. 'The types of formulas vary all over the place.'
"The physicians who have sued LLU maintain that millions of dollars in doctors' fees were improperly divided after LLUMGI and departmental corporations preempted doctors' partnerships in controlling the funds. Some of the suits have attempted to force LLU to give an accounting of and redistribute doctors' fees. One doctor suing LLU told the Sun that under the LLUMGI 'there was no way to know what was going into the pool and what was coming out.' But Dr. Harrison Evans, vice president of medical affairs for LLU said there are 'no ongoing problems' with the faculty practice accounts.
"The litigation presents a far different picture of LLU than the outsider's typical perception of a closely-knit denominational institution. LLU is now a house divided by controversy. Information disclosed by the suits is being used as ammunition by dissidents actively campaigning for an ouster of the church's top leadership in a 1980 Adventist election. [Elder Neal C. Wilson, prior to his election as President of the General Conference was as President of the North American Division, Chairman of the Loma Linda University Board.]
"Some involved in the Loma Linda litigation, though say the lawsuits so far have raised more questions than they have answered. Only two of the lawsuits have gone to court. In one suit, an urologist dismissed from LLU, Dr. Richard Kuhn, won a $141,000 judgment last June against the head of the medical center's urology department. In the other case, a San Bernardino Superior Court Judge last August reinstated dismissed urologist Edward Jacobs to the medical center staff. He had filed a suit claiming he was terminated without good cause and without a hearing. LLU has settled out of court with two radiologists Dr. Carl Jansen and Dr. Ronald McCartney.
"In a turnabout from the previous litigation, LLU in October filed a suit against
p 9 -- its former medical center chief of staff, ophthalmologist Robert Shearer. LLU maintains that Shearer owes more than $300,000 to a faculty practice account. Shearer, however, has filed a countersuit against the university, claiming LLU is indebted to him for more than $200,000 in equipment and accounts receivable.
"The suit which has caused the greatest furor is the one filed by Dr. Jansen, now chief of radiology at the San Bernardino County Medical Center. Jansen in December, 1975, sued for an accounting of the Loma Linda Radiology Group partnership funds, claiming he was denied his fair share of the funds when he left LLU in June, 1975. In the course of the discovery procedures in Jansen's suit, an accountant employed by Jansen found irregularities in the flow of funds in and out of the radiology faculty practice accounts. As a result the Seventh-day Adventist Church hired an accounting firm, Ernst and Ernst, to conduct an audit of the LLU medical center books in 1977. The audit allegedly substantiated that medical center administrator C. Victor Way had siphoned off $900,000 in radiology group practice funds from 1970-75. Earlier this year, LLU publicly acknowledged the alleged embezzlement, and announced it had obtained a restitution agreement with Way. The university did not, seek to prosecute him.
"Jansen's attorney sought to obtain the Ernst & Ernst report as part of the discovery phase of the lawsuit, but according to attorney Terry Bridges, 'They settled mighty fast when we asked for that.' Bridges said the report was central to Jansen's lawsuit, because it indicated how much money was missing from the faculty practice accounts and when LLU officials knew of the misappropriated funds. There are indications that LLU officials were concerned about the faculty practice accounts as far back as 1973, when the Adventist church was conducting another investigation of Way's activities.
"In 1971 Way formed a computer company - Desert Systems - with offices in Redlands and Placentia, operating terminals that were connected to the LLU computer system. Desert Systems employed a half-dozen university computer technicians, purportedly to do contract work for LLU in their off-time. The Adventist church General Conference became concerned in 1973 that Way's company may not have been performing the work it was being paid to do. A team of Adventist church computer experts was sent to LLU to examine the Desert Systems operation. One employee of Desert Systems told investigators the computer company was set up to generate $100,000 worth of business a month. Another former employee of Desert Systems told the Sun the company was formed by Way 'as a money making operation' with 'some ideas to use it to make money that would accrue to the university.'
"An LLU spokesmen related that the investigation and audit did not indicate the company was stealing time from the university's computer. Nonetheless, LLU severed its contract with Desert Systems. Part of the Desert Systems examination involved an audit of LLU accounts, according to a source close to the investigation, and the audit raised questions about the faculty practice accounts. The church's internal auditor had reservations about scrutinizing the faculty practice accounts, the source said, because by this time many of the faculty departments had formed medical corporations. The medical corporations, he said, technically were separate from LLU, and the auditor was concerned he might not have jurisdiction to examine their books. 'There was always an aura of mystery around those practice groups,' the source said. 'That (their assets) was an awfully big pie to slice up.' About a year after the Desert Systems investigation, Way was demoted from medical center administrator to business manager - ironically, in charge of the faculty practice accounts.
p 10 -- "LLU officials at some point became convinced that Way had been manipulating the faculty practice accounts to his own benefit. And the fallout from the alleged embezzlement reached the former LLU medical school dean, Dr. David Hinshaw. As chief administrator at the LLU Medical Center, Way reported directly to Hinshaw. Hinshaw was also a director of LLUMGI, the Loma Linda Surgery Medical Group, Inc. , and the Loma Linda Radiology Medical Group, Inc., three of the eight medical corporations formed at LLU between 1973 and 1976. Hinshaw resigned his post as medical school dean to become head of the medical center's department of surgery in early 1975, a few months after Way was demoted from medical center administrator to business manager. Earlier this year, before LLU disclosed Way's alleged embezzlement, Hinshaw was asked to resign as chairman of the surgery department. While LLU did not accuse Hinshaw of participating in the alleged misappropriations, the university trustees said Hinshaw did not properly oversee Way's activities.
"Sources at LLU indicate Hinshaw and Way worked closely together - and that Hinshaw was the driving force behind the establishment of the medical corporations. One of the physicians suing LLU described Hinshaw as the 'king-pin' in the formation and operation of the LLU medical corporations. Corporate records filed with the secretary of state on April 21, 1978, indicate that Hinshaw remained a director of the Loma Linda Surgery Medical Group after his dismissal from LLU. Hinshaw is now chief of surgery at the Veterans Hospital in Loma Linda, located adjacent to LLU and which utilizes the university medical center's staff physicians.
"Way and Hinshaw also were connected outside LLU. In March 1975, shortly before Way left the university, Hinshaw and Way purchased a 2,073-acre ranch near Lakeview, OR, for $525,000. Hinshaw previously has denied that he knew of Way's alleged financial dealings at the time the ranch was purchased. The two men also were named as defendants in Jansen's and McCartney's suits.
"McCartney's suit said the defendants were 'responsible for accounting, receipt of funds, purchase of assets and disbursement of the funds of the (radiology group) partnership belonging to the plaintiff.' In July 1974, about a year after the radiology corporation was formed, 'the defendants conspired together to cheat and deprive plaintiff (McCartney) of his interest in the partnership and to this end, defendants have caused the assets of the partnership to be transferred fraudulently and without consideration to themselves,' the suit says. McCartney contended that the partnership was defrauded of 'sums of money in excess of $1 million, together with all other assets of the partnership.' In answering McCartney's complaint, LLU maintained that the partnership was reimbursed $270,000 when the partnership was dissolved, and the corporation formed.
"McCartney in an interview, said the radiology group partners were not consulted about the dissolution of the partnership and the formation of the corporation, whose directors were Hinshaw, and Dr. Melvin Judkins, head of the LLU radiology department. He also said the radiologists did not know how their funds were being handled by the corporation's administrators Hinshaw, Way, and Ed Heeb, the medical center's business manager prior to Way. McCartney received a $20,000 out-of-court settlement in his suit against LLU.
"Both McCartney and Jansen said in interviews that they were frustrated in efforts,to trace funds transferred from their partnership - a factor which figured in
p 11 -- their decisions to settle. In addition, Jansen said the experience of suing LLU was 'an emotional and financial drain.' He said he accepted a settlement that was 'about $25,000' less than he expended on his lawsuit.
"Lawsuits involving two other Loma Linda doctors have not been settled, however, and these cases may extend the controversy over the administration of the medical center and faculty practices. These are the cases of Dr. Shearer and Dr. Jacobs. LLU has sued Shearer, a prominent Loma Linda ophthalmologist and once chief of staff at the medical center. The suit alleges that Shearer and other as yet unnamed defendants 'became indebted to plaintiff (LLU) on an open book account for a balance due in the sum of $303,900 for goods, wares, merchandise, and services, sold and delivered and money advanced to defendants at their request. No part of that sum has been paid.' David Gurney, an attorney representing LLU said the 'open book account' was similar to the charge account, which Shearer drew off without paying' back. In mid-November of this year the university revoked Shearer's staff privileges, and Shearer was invited to discuss the termination with the LLU board of trustees at a meeting early this month.
"Shearer last week filed a $200,000 countersuit against LLU, alleging that the university confiscated personal equipment, medical records and outstanding accounts when Shearer quit the ophthalmology group practice at the medical center in 1976. (Shearer left the group practice but retained his staff privileges at the medical center until they were revoked.) In an interview, Shearer told the Sun he believes LLU has sued him because he failed to go along with the management of the faculty practices. He said LLU doctors were asked to contribute a total of $90,000 for legal fees involved in defending an LLU surgeon against an investigation by the Internal Revenue Service. Shearer opposed the idea, and about a month later was asked to leave his faculty practice, he said.
"In the other pending case, Dr. Edward Jacobs, who was reinstated to the medical center staff in a court decision earlier this year, is seeking legal damages against members of the LLU urology department. Jacobs, formerly, a U. S. Public Health Service officer, quit his government post in 1973 to join the urology staff at LLU. According to his lawsuit, Jacobs was told he would gain full, partnership in LLU urology group within 2 1/2 to 3 years. But, Jacob's suit says, the urology partnership was dissolved in September, 1976 - after Jacobs had helped the urology department receive accreditation for resident training in urology - and the physician was told he was being terminated from his faculty practice. During October, Jacob says in his suit, he was locked out of his office, and was denied access to the records, supplies, and equipment of the urology partnership. Jacob's maintains he was released from his LLU position because of pressure on LLU administrators from Dr. Henry Hadley, head of the urology department and one of the urology group partners sued by Jacobs.
"Doug Welebir, an attorney representing Hadley, said the dispute 'was one of those typical partnership things that happen.... where partners just decided to break up their partnership. ' He said Jacobs and Hadley had a written partnership agreement, and the procedure for dissolution of the partnership was followed.
the legal battle itself, the lawsuits have provided fuel for a group of
maverick Seventh-day Adventists who are agitating for top-level changes
in the church at the 1980 General Conference meeting."
12 -- Comment -- It can be summed up in one word a mess! But
more significantly it points up another prophecy which we are reluctant
to recognize. This reads "When God shall work His strange work on
the earth, when holy hands bear the ark no longer, woe will be upon the
people. Oh, that thou hadst known, even thou, in this thy day, the things
that belong unto thy peace! Oh, that our people may, as did Nineveh, repent
with all their might and believe with all their heart,
SIGNS OF THE TRENDS -- Loma Linda, Dec. 13, 1978 - "Although conferences on religion may be nothing new to this center of Adventism, the university here may be host next fall to an extraordinary gathering of religious leaders. It is scheduled for the first week in October, 1979, and includes more than 30 leaders of religions around the world." Baron Fray von Blomberg, the international president of the World United Religions organization was on campus to arrange for the fall event. When von Blomberg first contacted LLU President V. Norskov Olsen in regard to LLU hosting this world conclave, Blomberg said, "President Olsen grasped the significance and importance of it immediately."
This October conference "will represent literally millions of the faithful... including Buddhists, Hindus, Shintos, Sikhs, Moslems, Zoroastrians, Jews, Catholics, and Protestant." Blomberg said the final day of the conference will be open to the public and include religious services and music. The Sun, (Redlands) B-2
Fayetteville, AR - Some of the liquor dealers in Fayetteville, Arkansas, are sponsoring drug education and Five-Day Plans to Stop Smoking under the direction of Keith McBeth, pastor of the local Adventist church." Adventist Review, January 18, 1979, p. 23 Comment: Do you suppose that the tobacco merchants of Fayetteville will sponsor our temperance programs to help alcoholics? Perhaps, rather, the pastor of the Adventist Church in Fayetteville hasn't read lately from Ministry of Healing, p. 340 - "He who declared to the first murderer, 'The voice of thy brother's blood crieth unto Me from the ground,' will not accept for His altar the gifts of the liquor-dealer. His anger is kindled against those who attempt to cover their guilt with a cloak of liberality. Their money is stained with blood. A curse is upon it." (This also applies to our Ingathering solicitations.) (1979 Mar) --- END ---