THE BEGINNING OF THE END:

[LeRoy Edwin Froom had been a key researcher for the General Conference staff since the 1930s. He had been around a long time, and had had his finger in many doctrinal puddings, according to what he tells us in his book, 'Movement of Destiny, "published in 1971.

He was present when R.A. Anderson and others revised Uriah Smith's "Daniel and Revelation " and our precious "Bible Readings for the Home" in the 1940s. And to this must be added the efforts of Froom in the 40s and early 50s to win friendships in Protestant theological circles. Later, as he relates, others in the General Conference united with him in this task as they sought to effect doctrinal reconciliation with their "separated brethren. " The one most in error is the one who needs to make the most amends. And apparently there were some who felt that what Adventism inherited from God through the pioneers and the Testimonies were less accurate and pure than the assorted vagaries of modern Protestantism.

It is a striking fact that we know of not one instance in which Schyler English or Walter Martin or Donald Barnhouse gave in on a single doctrinal point in the entire affair. - All the submitting came from the Adventists. All the compromises were for us to make. From start to finish, Evangelical Protestantism provided the STANDARD of doctrinal purity that should be attained. Not once was it ever suggested by W.R. Martin or D.G. Barnhouse or E.S. English that anything of worth was to be found in Adventism that Protestantism did not already have.

As LeRoy Edwin Froom neared the end of his life 's journey, he wrote a book: 'Movement of Destiny. "And, quite frankly, we are indebted to him for having done so. In "From Author to Reader " (pages 17 to 23 of the book), he tells us that he wrote the volume in order to explain (or rewrite?) Adventist doctrinal history. But he is careful to mention that he could not do so until enough others had died off to make such an attempt practical.

Then, as we traverse the book, we find that the theme parallels the concerns of `Questions on Doctrine: "Arianism must go; the nature of Christ teaching must be revamped; the atonement must be seen as being finished at the cross; Ellen White did not originate Adventist doctrines; Adventists have been too much concerned about obedience to the Law of God.

What is this about 'Arianism?" Arianism is the erroneous teaching (attributed to Arius of Alexandria about the year 320 A.D.) that Christ was created at some time back in antiquity, or to put it another way, did not exist prior to some time in eternity past. Over the years a few Adventists have believed this concept (as have members of many other churches, as well). Why then all the fuss by Froom over Arianism, if so few espoused it in the past and there are few debates about the matter in our day? In "Questions on Doctrine, " in Martin's articles and book, and in 'Movement of Destiny," we find a common theme: Some Adventists members in the past have had a few strange oddities; but these are now being corrected. One good example of these doctrinal inaccuracies was Arianism. Of course, we had to get rid of that! Oh, by the way, we got rid of a few other peculiarities also. Uh, such as the Atonement completed after Calvary; the nature that Christ inherited was that of those He was born of- his forbears; etc.

"Movement of Destiny" is a lengthy attempt to explain how we gradually put away all those errors. The significant portions of this book are quoted below. They will tell you that most of the efforts to make the changeover in the crucial doctrines took place in the 1940s and 1950s, and were nicely completed by then. There is reason why the "new theology " has grown so wondrously in the 60s and 70s. The reason is to be found in the changes that were made in the 40s and 50s in our published doctrinal statements.

It is true that Froom and Martin did not try to destroy our Sanctuary Message. What they did was to lay a strong foundation upon which the "new theology " could later do this vital work. If there is no atonement after Calvary, there is no need of a Sanctuary ministry by Christ in heaven. And there is no need of an Investigative Judgment to conclude that atoning work in heaven. Martin and Froom provided the bullet; the 'New theology "provided the gun to propel it; now the shots are being fired.

We should here note one other common theme of "Questions on Doctrine," Martin's writings about Adventism, and "Movement of Destiny:" the reason for the changes was to help us have fellowship with the Protestant churches and thus fulfill our destiny. Doctrinal purity is less important than is the ecumenical unity that is sought. According to Froom, the destiny of the Movement is fellowship with the fallen churches. And, he tells us, it has taken years to bring the Church around to the point where this can be done.)

We are living in an age when people like to have the whole story. It should be as honest and as accurate as possible, and the facts should support our conclusions. Providentially, we believe, God prepares certain individuals to answer specific needs. I am convinced that one of these unique persons of God's choosing is Dr. LeRoy E. Froom, the author of this book.

The preparation of this volume began about forty years ago, when the author was alerted by church leaders to prepare himself for this particular long-range assignment. At times the responsibility of this spiritual mission weighed heavily upon his soul. There seemed to be so many roadblocks, and there were scores of times when it seemed likely that the value of this book might never be recognized. But now, in retrospect, we can see God's timetable and wisdom. He knew exactly when the Remnant Church, and its leadership, would be under attack. He knew when this book would be needed most! Accumulating these materials has taken years of work with relentless determination.

Neal C. Wilson, Vice-President
General Conference for the North American Division
Chairman of Guiding Committee for Movement of Destiny

[The above Preface to the book was written by Elder Wilson. The remainder of the book was authored by Leroy E. Froom.]

How This Portrayal Came to Be Written

Proposal Originated With A.G. Daniells. - Back in the spring of 1930 Arthur G. Daniells, for more than twenty years president of our General Conference, told me he believed that, at a later time, I should undertake a thorough survey of the entire plan of redemption- its principles, provisions, and divine Personalities- as they unfolded to our view as a Movement from 1844 onward, with special emphasis upon the developments of "1888," and its sequel.

.. His urge met with a definite response in my heart, for I was keenly interested in such a project. But I was awed by its magnitude and far-reaching character. I thought of it as for someone else, more mature and experience, to undertake. No, he said, he felt it was for me to do-for I had gotten a vision of it, and had a background and burden for it. And I was a connecting link between past leaders and the present. But, he said, it is to be later -not yet, not yet.

Difficulties to Be Surmounted.- Elder Daniells recognized the serious problems involved, and sensed almost prophetically certain difficulties that would confront. He knew that time would be required for certain theological wounds to heal, and for attitudes to modify on the part of some. Possibly it would be necessary to wait until certain individuals had dropped out of action, before the needed portrayal could wisely be brought forth.

.. Then came assigned participation, as one of a team, in a series of conferences with Evangelical leaders, and a part in connection with "Seventh-day Adventists Answer Questions on Doctrine, " under R.R. Figuhr's presidency. This was followed by the two-volume "Conditionalist Faith of Our Fathers," as an outgrowth of "Question 44"-"Champions of Conditionalism Span the Centuries." Thus once more in preparing "Conditionalist Faith," I was led across the centuries, reviewing and strengthening the sweep of the historical theology of the Christian Era.

And all the while I was teaching these subjects one quarter a year at our Theological Seminary, at Andrews University, which afforded opportunity not only for continuing research but for releasing my findings in the classroom. All this was invaluable.

Signals to Proceed Indicate the Time.-Then the hour came, indicated by a series of unquestionable providences and directives, along with encouragement by Seminary leaders to proceed with this exacting search, and the development of Seminary course. Charts were produced and source materials assembled. Then came unexpected calls for workers' institutes, local and union ministerial retreats, theological workshops, and presentations to special groups-Bible teacher, professional, university, college, colporteur. The project was definitely under way.

This was followed by the widespread urge from leaders at General, union, local, and institutional levels that I now carry this enterprise through to completion in written form. These counselors included administrative education leaders, together with Andrews University, Ministerial Association, and Research Department leaders, as well as certain editors, Bible teachers, evangelists, and mass-communications men. The time had clearly come to proceed with the writing.

.. Last was A.V. Olson. A loyal and sound Adventist leader, fearless and forthright, he would never trim or compromise. He had a rich background of experience, and we constantly conferred together over my researches. He knew precisely what I was doing and much that I had found, and rejoiced over the results. He sensed their value to the Church, for he had made a paralleling search into this particular area. He too charged me straightly not to falter, but to get to the bottom of the facts, to reveal the resultant findings, and to be candid and undeviating in my presentations, correcting misconceptions and false impressions where needed- and providing a sound setting for the final advances.

LeRoy Edwin Froom

Washington, D.C. January 1, 1970

[The following are excerpts from later in this book:]

IV. Elimination of Erroneous Note in "Bible Readings"

1. Erroneous Position Injected by Colcord.-Cognizance must also be taken of the correction, in 1949, of a definite error appearing in a note on the nature of Christ during the Incarnation. For years it had appeared, unchallenged, in the standard "Bible Readings for the Home Circle." It was in the section on "A Sinless Life." Apparently it was first written in by W.A. Colcord, in 1914. It likewise involved one of those questions upon which there had been variance of view through the years. Colcord had declared that during His incarnate earthly life Christ "partook of our sinful, fallen nature" (p. 174).

This was another of those issues upon which there had been definitely divided opinion, although the witness of the Spirit of Prophecy and the involvements of the note had not been brought to issue. It had not been considered of sufficient import to be touched upon in our statement of "Fundamental Beliefs" of 1931.

Latitude had therefore been the accepted attitude on the question. As a result, Adventists had long been censured by theologians not of our faith for tolerating this erroneous minority position, and this particular printed statement.

2. Erroneous Note Deleted.-In 1949, Prof. D.E. Rebok, then president of our Seventh-day Adventist Theological Seminary, when it was still in Washington, D.C., was requested by the Review and Herald to revise "Bible Readings for the Home Circle." Coming upon this unfortunate note on page 174, in a study on the "Sinless Life," he recognized that this was not true. But in eliminating the note he found that some still held with Colcord in his position.

.. So the inaccurate note was deleted, and has remained out in all subsequent printings. Thus another error was removed through these revisions of the 1940's, as concerned some of our standard and otherwise helpful books.

[The following introduces the Evangelical Conferences:]

I. Door of Access and Dialogue Open to Us

1. Inquiries Come When We Are Prepared.-Time and circumstance had done their work. A new day had dawned. As a Church we had achieved unity of view as concerns the complete and eternal Deity of Christ-expressed initially through our

"Fundamental Beliefs" statement of 1931, followed by others. The Act of Atoning Sacrifice completed on the Cross -in right relation to Christ's Priestly Mediation -was similarly set forth in the Baptismal Certificate of 1941, with both permanently ensconced in the Church Manual.

The removal of the last standing vestige of Arianism in our standard literature was accomplished through the deletions from the classic D&R in 1944. And the lingering "sinful-nature-of Christ" misconception was remedied by expunging the regrettable note in the revised `Bible Readings" of 1949.

It is significant that once these were cared for . . searching questions began to be asked with remarkable frequency, and vital contacts through inquiry made by scholars as to the fundamental faith of Seventh-day Adventists in relation to the Eternal Verities. It seemed to be spontaneous and simultaneous, and became a pronounced phenomenon. It was clearly the beginning of a new outreach for understanding by non-Adventist scholars.

2. Succession of Invitations Rolls In.-A succession of inquiries, with invitations to speak, began to come from various quarters in the religious world. Along with others, I had personal opportunity to respond to requests from many study groups to tell "why I am a Seventh-day Adventist"-with essentially the same topic always assigned. These invitations came from non-Adventist churches, colleges, universities, seminaries-and even secular organizations.

The church groups included Episcopalian, Presbyterian, Methodist, Baptist, Reformed, Congregationalist, United Brethren, and even Pentecostal and Unitarian faiths- as well as an organization of converted Roman Catholic priests. So I write from personal knowledge, for I spoke to each of these groups.

Universities such as Marburg (Germany), Rutgers (N.J.), and Pittsburgh (Pa.) extended unusual invitations, with gratifying results from the presentation opportunities, with question periods. And following these came various dialogues with Roman Catholic student priests-both groups and individuals-which were highly fruitful and refreshingly frank. In one instance the contact was with thirty-eight student priests-in-training from the Catholic University of America, in Washington, D.C.-an hour for presentation, and an hour for questions. Out of this, smaller follow-up groups of five to eight. Later, I was privileged to address a class of graduate students at the same "Catholic U.," on the same theme.

.. There were even extended exchanges with Father Petrus Nober, of the Pontifical Biblical Institute of Rome and editor of "Verb um Domine." And recently with other priests, such as Father Luis Rivera, of Rome and Argentiana, who translated and printed articles of mine in his "Revista Biblica. ". .

6. Corrections in Encyclopedias and Reference Works. Furthermore, after our corrected denomination declarations had become matters of historical record and common knowledge, and with regrettable statements that gravely misrepresented our Faith. Opportunity opened to make corrections in various encyclopedias and religious reference works, and even in the books of harsh critics-those classing us among the "anti-Christian cults," etcetera.

The readiness of many to correct misstatements concerned, our beliefs, and misunderstandings of our basic positions, was most gratifying. Many of these corrections went on behind the scenes, quietly accomplishing their objectives.

Many were frankly glad to learn the facts and to discover the truth concerning our Faith, and to make- or ask help in making- corrective statements in their writings. One conspicuous example must suffice, here noted in some detail because of its early significance.

. [There] appeared in 1955 in a brief editorial note in "Our Hope," published in Philadelphia and edited by Dr. E Schuyler English, also chairman of the Revision Committee of the Scofield Reference Bible. A chain of unique circumstances grew out of this editorial item that should be told, for his journal led[?]

.. The following chain of circumstances began before the contacts with Walter R. Martin and Dr. Donald Gray Barnhouse presented in the chapter that follows. However, this earlier exchange with Dr. English had a definite bearing upon-though it was separate from the conferences with Martin and Barnhouse.

II. Precedent-breaking Contacts With Dr. E. Schuyler English

1. Significant Exchanges With Editor of "Our Hope."-In order to understand the latter portion of this and the next chapter, dealing with the conferences with Evangelicals Martin and Barnhouse-and the resultant book, "Seventh-day Adventists Answer Questions on Doctrine" (1957)-it is necessary to go back to 1955, and certain preliminary exchanges with Dr. English, of "Our Hope." In an editorial note in his January, 1955, issue, English stated, erroneously, that Seventh-day Adventists "deny Christ's Deity" (p. 409). And he added that we are a group that "disparages the Person and work of Christ" (p. 410).

As to the latter expression, Dr. English based this misconception upon his understanding that we hold that Christ, during His incarnation, "partook of our sinful, fallen nature." In this expression he was clearly alluding to the then oft-cited noted in the old edition of "Bible Readings." (E. Schuyler English letter to L. E.F., Mar. 11, 1955, p. 1.)

2. Honorable and Christian Rectification.-We immediately wrote to Dr. English expressing concern over his mistaken understanding of our teachings on these and other points. Ample authoritative documentary evidence was furnished to show that, instead of depreciating the Deity of Christ-as many Modernists in various denominations constantly do-we, as a Church, ring as true as steel to the Biblical truth of the full and complete Deity of Jesus Christ. And further, that the old Colcord minority-view note in `Bible Readings"-contending for an inherent sinful, fallen nature for Christ-had years before been expunged because of its error, and again furnishing incontrovertible evidence to sustain these statements. This led to a highly gratifying and profitable exchange of letters.

At the close of the interchange, extending over several months, Dr. English in a most manly and truly Christian spirit stated that he was convinced that he had "certainly been mistaken in the charges," and said that he would assuredly "acknowledge those mistakes through the columns of "Our Hope." (Ibid.)

.. Dr. English honorably and graciously fulfilled his promise in the February, 1956, issue of "Our Hope."

Here is my statement that he quotes in "Our Hope:

"Seventh-day Adventists place their sole hope of salvation in Jesus Christ, pre-existent from all eternity, who took our flesh through the virgin birth, lived a sinless life, wrought many miracles, was betrayed and went to the cross where His blood was shed in our stead. There He died a vicarious, atoning death, rose the third day, ascended personally and bodily to heaven where, as our merciful High Priest, He ministers in our behalf the full and complete atonement He made on the cross. And from thence we look for His imminent second advent, to raise the righteous dead and translate the righteous living, who are thereafter to be ever with the Lord.

"We believe in salvation solely through grace by faith, all and only in Christ-good works following after salvation as the fruitage and evidence of its genuineness. We believe in the imperative necessity of the new birth, in justification by faith from the guilt and penalty of sin through the imputed righteousness of Christ; of sanctification through the operation of the Holy Spirit, thus to receive the imparted righteousness of Christ. And we believe in glorification at the second, personal, pre-millennial advent of Christ, when we will be delivered from the very presence and possibility of sin. "(L.E.F., quoted in "Our Hope," vol. LX II, no. 8, Feb., 1956, p. 458.)

ill. Walter Martin Affirms SDA's Are "Brothers in Christ"

1. English Considers Us Truly "Christian."-A few months later Dr. English published an article in "Our Hope" from Baptist Polemicist Walter R. Martin. In introducing this, English frankly stated, in a preliminary editorial, headed "Seventh-day Adventism":

"The Editor [Dr. English] once held, with many of our beloved reader-family, that Seventh-day Adventism is heretical and not Christian. Investigation that has lasted throughout nearly a year has convinced us that we were mistaken...

"Any man or woman who holds as essential Christian doctrine the verbal inspiration of the Scriptures, the virgin birth and Deity of Christ, the necessity for and completeness of Christ's vicarious atonement for sin, justification by faith, and the personal and visible second advent of Christ, is a Christian in the strictest sense of the word." ("Our Hope," November, 1956, p. 271.)

2. Urges Prayerful Reading of Martin Article.-Then, directing the reader to Walter Martin's major article in the same issue, titled "Seventh-Day Adventism Today," Dr. English urged:

"Read it with understanding. Read it prayerfully. And even if you do not agree with it wholly, rejoice that some within this [SDA] denomination (multitudes, we believe) are members of Christ's body through faith in His atoning sacrifice, and are eternally saved. " (Ibid.)

3. Martin Cites Four Misconceptions.-Then beginning on page 273, there follows the 12-page Martin article ("Seventh-Day Adventism Today"), introduced by the explanatory subtitle, "Here we have an up-to-date appraisal of a misunderstood denomination." A foot-note by English says this of Martin:

"The author is Director of Cult Apologetics for the Zondervan Publishing House, Contributing Editor of "Eternity Magazine," and a member of the staff of the Evangelical Foundation in Philadelphia."

According to Martin, the four leading charges commonly brought against Adventism, dealt with in his article, were:

"(1) that the atonement of Christ was not completed upon the cross; (2) that salvation is the result of grace plus the works of the law; (3) that the Lord Jesus Christ was a created being, not from all eternity; (4) and that He partook of man's sinful fallen nature at the incarnation. " (Ibid., p. 275.)

This, Martin said, sums up the four major misconceptions concerning Adventism, held in scholarly religious circles.

4. Early Faulty Views "Totally Repudiated."-Then comes this key paragraph that sums up Martin's seven-year search:

"After an exhaustive examination of the history and theology of the Seventh-day Adventist denomination covering a seven-year period, the last year and a half of which have been spent in top-level conferences with officials [representatives] of the General Conference of Seventh-day Adventists, this writer as a research polemicist has no hesitation whatsoever in stating that those previous positions so widely seized upon by the enemies of Adventism have been totally repudiated by the Seventh-day Adventist denomination for some years. To charge the majority of Adventists today with holding these heretical views is unfair, inaccurate, and decidedly unchristian!" (Ibid.)

.. Martin then lists, as evidence, our fundamental Christian beliefs, which accord with "historic orthodox Christianity":

"Seventh-day Adventists believe without reservation, and in the context of historic orthodox Christianity, the following doctrines: (1) the complete authority of the Bible as the solid rule of faith and practice and the inerrant Word of God; (2) the virgin birth of Christ; (3) the eternal Trinity and Deity of Christ; (4) the personality of the Holy Spirit; (5) the perfect sinless human nature of Christ; (6) the sinless life and vicarious atoning death of our Lord; (7) the physical resurrection and ascension of Christ; (8) His intercessory ministry for man before the Father; (9) the second personal pre-millennial coming of Christ; (10) the everlasting bliss of the saints; (11) the physical resurrection of the body; (12) justification by faith alone; (13) the new creation; (14) the unity of the Body of Christ; (15) salvation by grace apart from the works of the law through faith in Jesus Christ. "(P. 276.)

6. Outspoken Belief in Our "Christianity."-Then follows this strong Martin declaration:

"If adherence in the orthodox sense to the previously enumerated doctrines of the Bible does not place one in the category of evangelical Christianity, then this writer fails to see what would." (Ibid.)

.. Then follows this rather remarkable concluding urge for extension of the hand of recognition to Seventh-day Adventists as Christians:

"Since there is no conceivable doctrinal ground, in the light of verifiable evidence, where the fundamental tenets of the historic Gospel are concerned for refusing that outstretched hand, I for one encourage the extension of our hand which will usher in a new era of understanding and spiritual growth among the Church which is Christ's body." (P. 284.)

That is the heart of the Martin article appearing in "Our Hope" before his article in 'Eternity" came out not long after. This was Martin's first published statement of conviction.

Now let us turn to a more far-reaching development.

The developments set forth in the previous chapter parallel, in part, a series of eighteen conferences with Evangelical representatives in 1955 and '56. These interviews and discussions eventuated in our own volume "Seventh-day Adventists Answer Questions on Doctrine" (1957), as well as Walter R. Martin's "The Truth About Seventh-day Adventism" (1957, revised in 1960)-along with important editorials and articles in "Our Hope," and the magazine "Eternity" by Dr. Donald Grey Barnhouse and Walter Martin. These conferences are of such importance as to warrant a covering sketch in some detail, because of their larger involvements and developments.

I. Series of Unprecedented Sessions Alter Attitudes

1. Wholesome Results from Contacts.-It will be helpful for the reader-and especially our worker groups-to have the gist of the story. It all started when T.E. Unruh, then president of our East Pennsylvania Conference, here in North America, listened to a series of weekly radio broadcasts on the book of Romans, impressively setting forth Righteousness by Faith. These were given by Dr. Donald Grey Barnhouse, pastor of the Tenth Presbyterian church, of Philadelphia, and at the same time editor of "Eternity" magazine, speaker on a large radio network, and teacher of an extensive weekly Monday night Bible class in New York City, which he had conducted for some ten years.

Unruh wrote to Barnhouse commending him on the Biblical soundness and spiritual helpfulness of his presentations over the airwaves on Righteousness by Faith. This unexpected commendation puzzled Barnhouse, for he had understood that Seventh-day Adventists held to righteousness by works.

This incident, and what grew out of it, ultimately led Walter R. Martin-Baptist polemicist and cult specialist, contributor to "Eternity" magazine, and affiliated with the National Foundation of Evangelicals and the Stony Brook School, as well as director of the Division of Cult Apologetics of Zondervan Publishing House-to locate Unruh as the point of contact with the Adventists. And this for a writing assignment that had been given him.

2. Martin's Twofold Request.-Locating the new conference headquarters (which had been transferred from Philadelphia to Reading) and explaining his mission, Martin asked for copies of our most representative and authoritative doctrinal books. He also requested a series of interviews with responsible Adventist leaders, who could answer a battery of probing questions that he had drawn up pertaining to our faith. This was all in preparation for a book on the doctrinal errors of Seventh-day Adventism that he had been commissioned to write. But he wanted to be fair, he said, and to have the full facts before writing-and so asked our cooperation.

After a long-distance telephone contact with our headquarters by Unruh, assurances were given. The books would be provided for Martin's scrutiny, and a committee of three representative men was named. T.E. Unruh would act as initial chairman, to get the conferences under way. These four met as a team, with Walter Martin and a colleague, Dr. George Cannon, professor of New Testament Greek at a college on the Hudson. There were eighteen conferences, lasting one to three days and usually with three sessions a day. These were held periodically, in Washington, D.C., Reading, Philadelphia, and New York City.

Two of the most important in the series took place at the home of Dr. Barnhouse, at Doylestown, Pennsylvania, near Philadelphia. Dr. Russell Hitt, then managing editor of "Eternity," was present at the second conference in the Barnhouse home. And Dr. Barnhouse' son, Dr. Donald Grey Barnhouse, Jr., was at the first Doylestown conference.

3. Martin's Questions and Our Responses.-The first conference with Martin and Cannon, followed by others, took place in an available office at our General Conference headquarters, in Takoma Park, Washington, D.C. Martin came armed with a formidable list of definitely hostile and slanted questions, most of them drawn from well-known critics of Seventh-day Adventists among them the inevitable Canright, on to the late defector E.B. Jones. Before undertaking any response to Martin's initial rapid-fire complex of questions, privilege was asked of making, first, a succinct statement on our fundamentally Protestant position on the Bible and the Bible only as the rule of Adventist faith and practice. This was also to lay the groundwork for later discussion of the relationship of the Spirit of Prophecy to the Bible.

Then, similarly, as regards our basic Adventist beliefs on the Eternal Verities-the eternal pre-existence and complete Deity of Christ, His miraculous conception and virgin birth and sinless life during the Incarnation, His vicarious atoning death on the Cross-once for all and all-sufficent-His literal resurrection and ascension, His Mediation before the Father, applying the benefits of the completed Act of Atonement He had made on the Cross. And climaxing with His personal premillennial Second Advent, which we firmly believe to be imminent, but without setting a time...

6. Persuaded We Are "Brethren in Christ."-It was evident that these brief but comprehensive portrayals of our fundamental belief and trust in-and complete loyalty to-the Eternal Verities of the Everlasting Gospel, made a deep and lasting impression. It was a totally different picture from what Martin had fancied and expected. And in these brief introductory presentations many points of confusion were already beginning to clarify. Our declarations had registered.

.. As a result of this unexpected development, a new problem now faced Martin, which was, How to write a book that would be both fair to us, and would also state his own convictions as to the genuineness of our Christianity, but would, at the same time, show up what he believed to be certain of our errors and heresies, as he then saw them. And all this in such a way as to satisfy, if possible, those who had commissioned his writing assignment-who wanted him to expose the errors of Adventism. It was a most difficult order under such changed circumstances.

.. 8. Started Afresh With New Questions.-With a new attitude and objective on the part of Martin, we virtually started all over again. A new list of serious, basic questions was submitted in writing, covering salvation by grace versus salvation by works, the distinction between moral and ceremonial law, the antitype of the scapegoat, the identity of Michael-and on through the wide range of fundamental Adventist beliefs and practices, covering doctrine and prophecy, and the rest. These formed the basis for our considered written answers, presented during the conferences and appearing in due time, after wide-ranging approval,* in "Questions on Doctrine. "

*[Footnote:] These answers, prepared for presentation to the Evangelical representatives, were submitted for approval first to the authorizing Committee of Fourteen-leaders at and around headquarters, with GC President R.R. Figuhr as chairman. These approved answers were then sent out, after approval, to more than 225 of our world leaders-not only administrators but embracing our leading Bible teachers, editors, mass-communications spokesmen, and veteran leaders such as M.E. Kern, former secretary of the General Conference and president of our Theological Seminary. No more eminent or representative group could have been consulted. No more competent group could approve. And that they did.

Our primary purpose was to set the record straight, and to show what Adventists really believe in relation to the array of questions covering Martin's searching inquiries, and to present sound Adventist answers to his specific questions. It was to show that our teachings are truly Biblical and Christ-centered-definitely rooted in the Everlasting Gospel for today.

9. Read Amazing Number of Books.-At the outset we had placed in Martin's hands approximately $100 worth of standard Seventh-day Adventist books, which he most carefully examined, to get our viewpoint and stated positions. .

II. Need for Repudiating Discarded Errors

1. Had Been No Published Disavowals.-One thing in the series of previous Adventist clarifications and rectifications, presented in previous chapters, had never been done. There had been no published disavowal of erroneous earlier individual or minority views that had later been abandoned. That was because neither its need nor its importance had as yet been recognized.

.. In addition to the complete Deity of Christ, Adventists had long been emphasizing the completed Act of Atonement on the Cross, with our ascended High Priest applying its wondrous benefits through His heavenly ministry. This was now our standard and general teaching-for decades before the time of the interviews.

.. Martin and Barnhouse asked us pointedly about our early Adventist views in the aforementioned two areas of teaching first, our historical position on the Deity of Christ; and, second, our historical stand on the Atonement as a completed Act on the Cross.

In response, abundant documentary evidence was presented from our most authoritative Adventist literature of recent decades, showing that Adventists ring true as steel on these two major Eternal Verities. .

That satisfied our questioners as to the soundness of the present position of Adventists. But, they pressed the point, Had we ever gone on public record denying certain patently erroneous early personal statements that they knew had been printed-for they had had access to the books and cited the statements.

Our response was, No-that Adventists had not heretofore felt the need of making such, inasmuch as we were now fully united on these points, and had been so for more than a score of years. Furthermore, those early statements were the declarations of individuals or groups, not of the Church as a whole, and had never committed the Denomination. Our later formal declarations were clear, Biblical, sound, and "orthodox. "

But, they insisted, unless and until those early declarations -although they might have been only the voice of prominent individuals-were definitely disavowed, we as a denomination were justly held accountable for them, and any misunderstandings growing out of their early issuance. Further, they said that many hostile critics thought that such personal expressions really constituted our actual and general early teaching on these cardinal points. That surely called for a disavowal.

5. Preponderant Support for Clear Declarations.-Their point could scarcely be gainsaid-that the early erroneous concepts of a minority clearly needed to be repudiated. So the appointed framers of the answers to their questions prepared a simple statement disavowing these personal, individual, minority positions, for inclusion in the forth-coming book, to be called "Seventh-day Adventists Answer Questions on Doctrine."*

It reads:

"The belief of Seventh-day Adventists on these great truths is clear and emphatic. And we feel that we should not be identified with, or stigmatized for, certain limited and faulty concepts held by some, particularly in our formative years.

"This statement should therefore nullify the stock 'quotations' that have been circulated against us." ("Questions on Doctrine," Question 3, pp. 31, 32.)

* [Footnote:] There were some who saw no need for such a disclaimer. But the preponderant view of the counseling "Committee of Fourteen" leaders was that we should set the record straight, disavow any and all erroneous early views that had unfortunately gotten into print, and should reaffirm before all men -and in more explicit terms than ever before employed-the fundamental belief of Seventh-day Adventists in the basic Eternal Verities of the Everlasting Gospel on the points under scrutiny. That counsel prevailed.

6. Definitive Spirit of Prophecy Declarations Assembled. To complete the rather comprehensive presentation, and to give it maximum weight, complete search was made for all pertinent Spirit of Prophecy statements, through the years, bearing on the vital questions of (1) the eternal pre-existence and complete Deity of Christ, and His relation to the Trinity; (2) His sinless nature during the Incarnation-without our sinful propensities; and (3) the broader, twofold truth of the Atonement-as the completed sacrificial Act of Atonement on the Cross, and Christ's application of its benefits through His subsequent High-Priestly Ministry, climaxing with the closing event of the antitypical Day of Atonement, or Judgment Hour. These are the three crucial areas.

.. After various sections setting forth the soundness and the uniqueness of the Adventist position on our various doctrines, and the clear historic principles and applications of prophetic interpretation that we hold, the reader is finally brought, in Section VII, to the "wider concept of the Atonement"-the Sacrificial Atonement provided-once for-all and all-sufficient and the complete Atoning Act of the Cross applied. Here the comprehensive Adventist position is expressly spelled out. That clarified the second of the two main areas of historic misunderstanding on the Atonement.

.. The relationship of the Spirit of Prophecy to the Bible was carefully and satisfactorily explained. There were, of course, many other related phases that were considered.

IV. Questions on Doctrine Influences Non-SDA Scholars

1. Has Changed Distorted Concepts.-The molding influence of "Questions on Doctrine" upon non-Adventists scholars especially preachers and teachers, Protestant and Catholic-has been more widespread and profound than many have realized. This writer and other members of the "Questions on Doctrine" team-have been the recipients of periodic letters from non-Adventist scholars ever since its publication in 1957. Many thousands of copies have been placed with clergymen and theology teachers not of our faith-in a few instances thousands in a single conference. And they have had their wholesome effect. Its total circulation by 1970 had exceeded 138,000.. .

3. Priests and Rabbis Have Benefited.-It has been similarly esteemed by various Roman Catholic priests and student priest, as bringing before them the fundamental features wherein Seventh-day Adventists differ from all other Protestant groups . .

4. Catholic Writer Cites "Questions."-In mid-December, 1965, a 24-page Roman Catholic booklet appeared-"The Seventh Day Adventists" (Chicago: Clarentian Publications), by Roman Catholic Prof. William J. Whalen, of Purdue University. It was first issued as an article in the "U.S. Catholic," in September, 1965, and twice reprinted in "Universal Fatima News"-another Catholic journal-before being put into revised leaflet form. Writ numerous colleges and many seminaries not of our faith, particularly when a class is studying Adventism, or when a student is to prepare a paper on some assigned phase of Adventism. This is because of its recognized standing as a lucid and comprehensive Seventh-day Adventist presentation. Such is one of the results of this book, brought forth under such unusual but providential circumstances.

5. Cited 28 Times in WCC "Ecumenical Review."-Another striking example of scholarly acceptance and reliance upon "Questions on Doctrine" for an authoritative portrayal of the World Council of Churches . . [Another, a Catholic publication, quotes from QD, and] written in a kindly vein, . . asks what Catholics can learn from Seventh-day Adventists.

Mark this significant point: In this tract, "The Seventh Day Adventists," Professor Whalen three times quotes favorably from "Questions on Doctrine. "And no other book is quoted. At the close, on a page headed "Other Reading," he lists "Seventh-day Adventists Answer Questions on Doctrine," the four-volume "Prophetic Faith of Our Fathers," and Herndon's "The Seventh Day."

"Questions on Doctrine" has been assigned reading in of the World Council of Churches, edited by Dr. W.A. Visser 't Hooft, longtime general secretary of the WCC.

The January, 1967, issue contains a very fair and comprehensive ten-page "essay" on "The Seventh-day Adventist Church," by Dr. M.B. Hanspicker of the WCC staff. .

"QD" is Dr. Hanspicker's abbreviation for "Questions on Doctrine"-which he quotes, and cites a remarkable total of 28 times in his ten-page "sketch." Eight of its ten pages have quotations from or references to QD. .

[We have personally examined this article published by the World Council of Churches. It appears to be a statement on Seventh-day Adventist doctrinal beliefs, based on the information given in "Questions on Doctrine," showing that in view of the present teachings of the Adventist Church they should be acceptable to the World Council of Churches. We have not had opportunity to read the Roman Catholic booklets and papers referred to above.]

7; Cited in Printed and Oral Form.-Out of many thousands of scholars, of many faiths and lands, who have been presented with "Questions on Doctrine," many hundreds have cited and quoted it in article or book form, used it in classroom reference and assignment, and in oral public presentation. This their many articles, books, and letters attest. "Questions on Doctrine" was (by 1965) in several thousand seminary, university, college, and public libraries. Many have been placed overseas. That is a remarkable record for only a decade of distribution.

Written in language that religionists understand, and avoiding Adventist clichés, it covers succinctly the scope of leading Adventist teachings. It has accomplished and is accomplishing increasingly the specific purpose for which it was prepared and authorized by the General Conference.

Above all, its clear declarations, in "Questions on Doctrine," on the eternal pre-existence and complete Deity of Christ, His sinless nature and life during the Incarnation, and the transcendent Act of Atonement consummated [finished] on the Cross, are the determining factors, many non-Adventist scholars frankly tell us, that have caused us to be recognized as truly Christian believers-and thus to consider our other beliefs without the well-nigh insurmountable barrier of prejudice. They accept "Questions on Doctrine" as representative and reliable, and trustworthy for citation. -Movement of Destiny, 15-23, 427-428, 465-492.