The Theology of Questions On Doctrine (Colin D. Standish Russell R. Standish)

QofD title page 12/9/07 10:56 AM Page 1
THE THEOLOGY OF
Questions
on
Doctrine
Fidelity or Compromise?
Colin D. Standish & Russell R. Standish

Copyright © 2007
Colin D. Standish
Cover design and layout by

David Constable
Text editing and layout by

Harvey Steck
All emphasis in quotations added by

the authors unless otherwise indicated.
Published by
Hartland Publications
PO Box 1, Rapidan, VA, 22733 USA
(540) 672-3566
Printed in the USA
ISBN #978-0-923309-42-8
Contents
1. In Retrospect Fifty Years Later. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

2. The Role of Sister Ellen White in the Seventh-day
Adventist Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
3. The Completed Atonement. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
4. The Humanity of Christ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
5. What Was Gained by Conceding to the Evangelicals’
Unbiblical Errors?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
6. The Consequences of Questions on Doctrine. . . . . . . . . . . . . . . . . 65
7. The Impact of These Three Errors in Questions on Doctrine. . . . . 71
8. The Influence of Questions on Doctrine Upon Seventh-day
Adventists Believe. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
9. The Origin of Present-Day Errors in the Seventh-day
Adventist Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
10. Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
Hartland Publications Book List. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
About the Authors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143

Chapter One
In Retrospect Fifty Years Later
T he words of Paul to the Galatian believers could well apply to

the Seventh-day Adventist believers of the latter part of the twentieth
century:
I marvel that ye are so soon removed from him that

called you into the grace of Christ unto another gospel:
which is not another; but there be some that trouble you,
and would pervert the gospel of Christ. But though we,
or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him
be accursed. (Galatians 1:6–8)
Time alone can determine the magnitude of an historical event. Fifty

years have provided sufficient time to permit historians and Bible scholars
to evaluate the enormity of the impact of the publication of Seventh-day
Adventists Answer Questions on Doctrine (Washington, D.C.: Review and
Herald Publishing Assoc., 1957) upon the Seventh-day Adventist Church.
This book, hereafter referred to as QOD, was prepared largely by Leroy
Froom (1890-1974), an American and a former ministerial secretary of
the General Conference; Roy Allan Anderson (1895-1988), an Australian
who was then ministerial secretary of the General Conference; and W.
E. Read (1883-1976), an Englishman who served as a field secretary of
the General Conference. QOD provided answers in response to forty
questions presented by Pastor Walter Martin. After many consultations
mainly with Dr. Donald Grey Barnhouse, pastor of the Tenth Presbyterian

The Theology of Questions on Doctrine:
Church in Philadelphia, editor of Eternity magazine and popular radio

Bible expositor, and Walter Martin, a Baptist minister, author, founder
and director of Christian Research Institute in California, QOD was
prepared for publication.
The availability of QOD in Australia in 1957 was met by us with
enthusiastic anticipation. Colin eagerly drove to the Greater Sydney
Conference Adventist Book Centre to purchase his copy of QOD. We
were then 24-year-old undergraduate full-time students at the University
of Sydney. At the same time Colin was holding a full-time time job as
a primary (elementary) school teacher. Russell was working full time
much of this period also. The pre-publicity for the book was the most
extensive from a Seventh-day Adventist press that we can remember in
our lifetime.
“At last,” we thought, “there is a definitive book which will provide
the Bible bases by which to substantiate the pillar truths of our faith.
What a tool to help us witness to fellow university students!” No such
tool had previously been available.
With a confidence born of naïvety, we believed this book would “fill
in” all the blanks in our Biblical knowledge. Colin made the most of any
spare time he had, especially during Sabbath hours.
Yet, early in his reading Colin was confronted with his first perplexity,
and later he discovered two others which were of critical concern to him.
Colin continued to share his concerns with Russell, and when Russell
checked QOD for himself, he was equally deeply concerned. At that time,
we had no knowledge that any other church members were perplexed.
Our first perplexity was in reference to Ellen White. Some statements
did not seem right. We had already read much of the Spirit of Prophecy
from our mid-teens. Some of the answers in QOD seemed carefully
crafted to placate rather than enlighten those Christians not of our faith.
While we realize that we need to introduce the role of Sister White with
wisdom, her divinely appointed role can clearly be explained within the
spotlight of Biblical prophecy. What we had been taught by our father
and mother and instruction we received at the Hamilton Church in New-
castle, Australia, the Newcastle Seventh-day Adventist high school, and
at Avondale College were consistent and soundly supported by Scripture,

the foundation of all Seventh-day Adventist beliefs and practices. Fifty

years of constant study of the Bible and Spirit of Prophecy has served to
reinforce the convictions of our early lives regarding the blessed role of
Ellen White in the Seventh-day Adventist church and the world.
Later in his reading of QOD, Colin was startled by the positions
proposed concerning Christ’s atonement for the human race and the
human nature of Christ. Surely these were foreign to the learning of his
childhood, youth, and early manhood. Colin was greatly shaken by the
discovery that the book appeared to have the endorsement of the General
Conference and a large section of leaders and scholars in the Seventh-day
Adventist Church.
In despair, Colin sought to counsel with the pastor of the Woollahra
Church (Sydney), Pastor George Best. He seemed taken aback by Colin’s
comment, “Pastor Best, I don’t believe that book Questions on Doctrine
should ever have been published.” However, he revealed that he had not
read the book and so was unable to help him.
Dismayed and confused, Colin took precious time from his full-time
teaching load and full-time university studies to read the book. He knew
nothing about the Barnhouse-Martin dialog held with some of our lead-
ers. It was not until a few years later that the puzzle of the book become
clear to us as we witnessed the monumental changes it was effecting
within God’s chosen church.
Time has only deepened our concerns. It has led to the tragic frac-
tionation of our beloved church and has led multitudes to accept a gospel
foreign to the everlasting gospel of the three angels. It is surely evident
that many who have been influenced by this “other gospel” have been
led astray from their eternal salvation directly or indirectly by the influ-
ence of this book.
The book caused what has proven to be the greatest and most endur-
ing split in the history of the Seventh-day Adventist Church, with great
repercussions fifty years later. Elder Froom, the senior author, declared
that the book “completed the long process of clarification, rectifications of
misconceptions, and declaration of truth before the Church [of Christen-
dom] and the world.” Froom’s contemporary, Milian Lauritz Andreasen,
a former college and conference president, field secretary of the General

Conference, and author, declared the book to be “the most subtle and
dangerous error” and “most dangerous heresy.” These evaluations are the
foundation of the polarized Church which new members now inherit.
Our perplexity began with the early pages of the book. We believed
the authors were guilty of understating the God-given role of Ellen White.
(See QOD, pp. 29, 51, 89.) Yet subsequently we found few who expressed
concerns in regard to the QOD authors’ treatment of the role of Ellen
White’s ministry.
Further reading was encouraging until we read the section address-
ing the atonement. (See ibid., pp. 353–355.) We could hardly believe our
eyes when we read what we believed was the wholly unbiblical position
expounded by the authors—that the atonement of Christ was completed
at the cross. We were greatly shaken by the fact that this position was
published in an authoritative Seventh-day Adventist publication. This
was the main concern of M. L. Andreasen, though he also challenged the
book’s claim that Christ took unfallen human nature. (See George Knight,
Seventh-day Adventists Answer Questions on Doctrine: Annotated Edi-
tion [Berrien Springs, MI: University Press, 2003], p. xviii. Hereafter
referred to as QODAE.)
Our final concern arose when we were confronted with Appendix B
and the bold heading, “Took Sinless Human Nature.” (QOD, p. 650)
Herbert Douglass, in his booklet entitled Opportunity of the Century,
(Highland, CA:greatcontroversy.org, 2006), pp. 17-23, saw this heading
as his main concern with QOD. He stated,
Froom admitted [to the Evangelicals] that some Ad-

ventists had made it into print emphasizing these “atro-
cious ideas” [that Christ took fallen, sinful human nature],
but offered that such were from those in the Adventist
“lunatic fringe”! Remember, Froom and Anderson were
trying to find some common ground with their Calvinistic
friends! They used language such as “exempt from the
inherited passions and pollutions that corrupt the natural
descendents of Adam.” [QOD, p. 383] And “all that Jesus
took, all that he bore, whether the burden and penalty of

our iniquities, or the diseases and frailties of our human

nature—all was taken and borne vicariously.” [QOD, pp.
61, 62] Pure Catholic and Calvinistic notions! (Douglass,
op. cit., p. 18)
Douglass also acknowledged the validity of Andreasen’s protest con-

cerning QOD’s treatment of the atonement. (See ibid., p. 17.)
General Conference President Reuben Figuhr seems to have dis-
missed these vital differences from long-held Seventh-day Adventist
beliefs as simple semantics—a defense frequently employed later by the
“new theology” proponents of the 1970s and early 1980s.
The point of special interest is [DeHaan’s] testimony

to the fact that the book does not represent any change
in Adventist doctrine. . . . What has apparently confused
some is the avoidance of certain Adventist phraseology
and the employment of “terminology currently used in
theological circles.” Adventists through the years have
developed a vocabulary of their own that to them means
much but does not always rightly convey to non-Adven-
tists the ideas intended. The book endeavors to set forth
as clearly as possible a reason for the hope that is ours so
that sincere non-Adventist inquirers may understand. (R.
R. Figuhr, G.C. President, Review and Herald, April 24,
1958; as quoted in QODAE, p. v)
We searched our minds but could not recall ever hearing or reading
at home, at church, at school, or at college the concept that Christ “took
sinless human nature.” So unanimous had been the presentations that
Christ took upon Himself our fallen human nature that we had accepted it
without personal study. That was to change, but for Colin not until 1974,
when he dialogued with Elder Kenneth Wood and Dr. Herbert Douglass
at the Review and Herald office.
It was during this dialogue that Elder Wood introduced a new concept
to Colin and his then academic dean, Dr. Jack Blanco. Elder Wood had

asked whether Colin would come to his office to dialogue concerning the
many letters the Review office was receiving from Australians, mainly
pastors, hostile to the special righteousness by faith issue of the Review
and Herald. His assertion during this dialogue was that the basis of the
opposition to the message of character perfection was rooted in their
belief that Christ took unfallen human nature. Until that day, Colin had
not linked the two issues together, even though he had not wavered in his
belief in the fallen human nature of Christ on the one hand and the power
of Christ to enable fallen humans to gain victory over every temptation
of Satan on the other hand.
10
Chapter Two
The Role of Sister Ellen White
in the Seventh-day Adventist Church
W e were already aware that the prophetic role of Sister White

was not fully accepted among Seventh-day Adventists. We heard
that many in Western Europe were weak or skeptical regarding the divine
origin of Sister White’s writings.
One scoffer, Louis R. Conradi, did much to build up Ad-

ventism in Germany, only eventually to turn openly against
it in the 1930s. His doctrinal deviations began in 1888 [by re-
jecting the message of Christ our Righteousness at the Minne-
apolis General Conference in 1888. By extension he rejected
the role of Ellen White in the Seventh-day Adventist Church].
(Richard W. Schwarz and Floyd Greenleaf, Light Bearers:
A History of the Seventh-day Adventist Church [Nampa, ID:
Pacific Press Publishing Association, 2000], p. 186)
We had heard of “California Adventists” who likewise were skeptical

of the validity of Sister White’s writings. (Having lived in California for
five years, Colin has discovered that California does have many faithful
Seventh-day Adventists.) However, early in the pages of QOD, Colin
was aroused by what appeared to be a casual comment; its inclusion,
however, made no little impact upon us. The sentence, which introduced
a quotation by Sister White, simply stated, “Ellen G. White, one of our
leading writers, wrote in 1892. . . .” (Ibid., p. 29) Then followed a Spirit
of Prophecy quotation.
11
Colin wondered, “What are the authors attempting to convey to the

readers?” This was a major concern to him. It seemed that the authors
portrayed Sister White as occupying no special role in our midst. It
was hardly better when the QOD authors wrote, “This has been well
expressed by one of our most prominent writers, Ellen G. White.”
(Ibid., p. 51)
Of the questions posed by the evangelicals to the representatives of
the Seventh-day Adventist Church, question 9 set forth in QOD directly
addressed the role of Sister White:
Do Seventh-day Adventists regard the writings of El-

len G. White as on an equal plane with the writings of the
Bible? Do you place her in the prophetic class with such
men as Isaiah, Jeremiah, Ezekiel, and Daniel? Are her in-
terpretations of Bible prophecy regarded as final authority,
and is belief in these writings made a test of fellowship in
the Seventh-day Adventist Church? (Ibid., p. 89)
Some of the answers to these questions by the authors of QOD ap-

peared to be evasive. Below are their short answers:
“1. That we do not regard the writings of Ellen G. White as

an addition to the sacred canon of Scripture.
“2. That we do not think of them as of universal application,
as is the Bible, but particularly for the Seventh-day Ad-
ventist Church.
“3. That we do no regard them in the same sense as the Holy
Scriptures, which stand alone and unique as the standard
by which all other writings must be judged.” (Ibid.)
Let us evaluate the answers of the authors of QOD.
1. In their 3-point summary answer, the writers of QOD avoided

the part of the first question of the evangelicals by not addressing
whether Sister White’s writings were regarded as on an “equal
12
The Role of Sister Ellen White in the Seventh-day Adventist Church
plane” with the writings of the Bible. From their fuller answers,
here is a portion of their reply:
We have never considered Ellen G. White to be

in the same category as the writers of the canon of
Scripture. (QOD, p. 90)
While Adventists hold the writings of Ellen G.

White in highest esteem, yet these are not the source
of our expositions. . . . We as a denomination accept
them as inspired counsels from the Lord. But we have
never equated them with Scripture as some falsely
charge. (Ibid., p. 93)
2. We were amazed at the second answer provided to the evangeli-

cals. How could the authors of QOD assert that Sister White’s
writings are not of universal application? Certainly much of the
writings of Ellen White have universal application? Here are two
of many diverse examples of statements by Mrs. White which
have universal application:
When the Spirit of God, with its marvelous awak-

ening power, touches the soul, it abases human pride.
Worldly pleasure and position and power are seen to
be worthless. (The Desire of Ages, p. 135)
The worship of images and relics, the invocation

of saints, and the exaltation of the pope are devices of
Satan to attract the minds of the people from God and
from His Son. (The Great Controversy, p. 568)
Certainly some of the Bible writings are not of general universal

application. Below are a few examples of commands in the Bible which
do not have universal application:
13
Then spake Joshua to the Lord in the day when the

Lord delivered up the Amorites before the children of
Israel, and he said in the sight of Israel, Sun, stand thou
still upon Gibeon; and thou, Moon, in the valley of Ajalon.
(Joshua 10:12)
And Moses said, Let no man leave of it till the morn-

ing. Notwithstanding they hearkened not unto Moses;
but some of them left of it until the morning, and it bred
worms, and stank: and Moses was wroth with them. And
they gathered it every morning, every man according to
his eating: and when the sun waxed hot, it melted. And it
came to pass, that on the sixth day they gathered twice as
much bread, two omers for one man: and all the rulers of
the congregation came and told Moses. And he said unto
them, This is that which the Lord hath said, To morrow
is the rest of the holy sabbath unto the Lord: bake that
which ye will bake to day, and seethe that ye will seethe;
and that which remaineth over lay up for you to be kept
until the morning. And they laid it up till the morning, as
Moses bade: and it did not stink, neither was there any
worm therein. (Exodus 16:19–24)
And there went forth a wind from the Lord, and

brought quails from the sea, and let them fall by the camp,
as it were a day’s journey on this side, and as it were a
day’s journey on the other side, round about the camp,
and as it were two cubits high upon the face of the earth.
(Numbers 11:31)
And the Lord sent fiery serpents among the people,

and they bit the people; and much people of Israel died.
Therefore the people came to Moses, and said, We have
sinned, for we have spoken against the Lord, and against
thee; pray unto the Lord, that he take away the serpents
14
from us. And Moses prayed for the people. And the Lord
said unto Moses, Make thee a fiery serpent, and set it upon
a pole: and it shall come to pass, that every one that is bit-
ten, when he looketh upon it, shall live. And Moses made
a serpent of brass, and put it upon a pole, and it came to
pass, that if a serpent had bitten any man, when he beheld
the serpent of brass, he lived. (Numbers 21:6–9)
The Bible and the Spirit of Prophecy each set forth both individualized
counsel with limited application and also transcendent universal truths.
Also, this second point in the response of the authors of QOD clearly
implied that Sister White’s books have little if any application to those
not of our faith. Yes, many books provide special counsel specifically
to Seventh-day Adventists leaders and members, yet Sister White wrote
many books especially prepared for those not of our faith, including
Patriarchs and Prophets; Prophets and Kings; The Desire of Ages; Acts
of the Apostles; The Great Controversy; Steps to Christ; Thoughts From
the Mount of Blessing; Christ’s Object Lessons; The Ministry of Healing;
and Education.
3. Seventh-day Adventists certainly believe that the canon of Scrip-

ture is closed with the New Testament and the Bible is our foun-
dation of all faith and practice. However, we believe that Sister
White was inspired by the same Holy Spirit which inspired the
prophets and writers of the Holy Bible, including Isaiah, Jeremiah,
Ezekiel, and Daniel. The Seventh-day Adventist representatives
did not respond to this question of the Evangelicals in the initial
summary response. However, here is their later response:
We have never considered Ellen G. White to be

in the same category as the writers of the canon of
Scripture. However, apart from the chosen writers
of the canonical books of Scripture, God used a line
of prophets or messengers who lived contempora-
neously with the writers of the two Testaments, but
15
whose utterances were never a part of Scripture canon.

These prophets or messengers were called of God to
give encouragement, counsel, and admonition to the
Lord’s ancient people. Among these were such figures
as Nathan, Gad, Heman, Asaph, Shemaiah, Azariah,
Eliezer, Ahijah, Iddo, and Obed in the Old Testament,
and Simeon, John the Baptist, Agabus, and Silas in the
New. The line also included women, such as Miriam,
Deborah, and Huldah, who were called prophetesses,
in ancient times, as well as Anna in the time of Christ,
and Philip’s four daughters, “which did prophesy”
(Acts 21:9). The messages that came through these
prophets, it should be recognized, came from the same
God who spoke through those prophets whose writ-
ings were included in the Sacred Canon. . . .
It is in this latter category of messengers that we
consider Ellen G. White to be. . . .
While Seventh-day Adventists recognize that the
Scripture canon closed nearly two thousand years ago
and that there have been no additions to this compila-
tion of sacred books, yet we believe that the Spirit of
God, who inspired the Divine Word known to us as
the Bible, has pledged to reveal Himself to the church
through the different gifts of the Spirit.
Adventists believe that the closing of the Scripture
canon did not terminate Heaven’s communication with
men through the gifts of the Spirit, but rather that
Christ by the ministry of His Spirit guides His people,
edifying and strengthening them, and especially so in
these last challenging days of human history. (QOD,
pp. 90-95)
There is no doubt that the authors of QOD have improved upon their
earlier statements concerning the role of Sister White. However, she is
presented in a category inferior to the major prophets of the Bible. Even
16
John the Baptist’s prophetic role seems marginalized, no doubt because

he did not contribute to the canon of Scripture. We believe wisdom dic-
tates that we dare not seek to categorize the greatness of prophets. Let us
simply confirm that the undoubted prophetic utterances of Ellen White
are inspired by the Holy Spirit and are a great blessing to the church and
the world.
The authors of QOD correctly pointed out that all the pillars of our
faith are riveted in Holy Scripture. Yet we believe Sister White was given
inspired truths which are of universal application for our time.
For example, germs cause cancer:
Those who use flesh foods little know what they are
eating. Often if they could see the animals when living
and know the quality of the meat they eat, they would
turn from it with loathing. People are continually eating
flesh that is filled with tuberculous and cancerous germs.
Tuberculosis, cancer, and other fatal diseases are thus
communicated. (The Ministry of Healing, p. 313)
Tobacco is a malignant poison:
Tobacco is a poison of the most deceitful and malig-

nant kind. (Spiritual Gifts, vol. 4, p. 128)
Tobacco is a slow, insidious, but most malignant poi-

son. (The Ministry of Healing, p. 127)
Masturbation can cause mental illness:
. . . both mind and body were enfeebled through the

habit of self-abuse. (Testimonies for the Church, Volume
5, p. 91)
The effect of zinc deficiency has particularly profound

effects on the male, because extraordinary amounts of
17
zinc are found in the testicles and the prostate gland. . . .
The amount of zinc in semen is such that one ejaculation
may get rid of all the zinc that can be absorbed from the
intestines in one day. . . . In humans, among the most con-
sistent effects of zinc deficiency are changes in mood an
behavior. There is depression, extreme irritability, apathy
and even in some circumstances, behavior which looks
like schizophrenia. . . . It is even possible, given the im-
portance of zinc for the brain, that 19th-century moralists
were correct when they said that repeated masturbation
could make one mad! Similarly, the high livers were also
correct when they said that a diet rich in oysters was nec-
essary to compensate for excessive sexual indulgence.
[Oysters supply a high level of zinc]. (David Horrobin,
M.D., Ph.D. [Oxford University], Zinc [St. Albans, Vt.:
Vitabooks, Inc., 1981], p. 8).
We hate to say it but in a zinc-deficient adolescent,

sexual excitement and excessive masturbation might pre-
cipitate insanity. (Carl Pfeiffer, Ph.D., M.D. [Harvard Uni-
versity], Zinc and other Micro-Nutrients, [New Canaan,
CT: Keats Publishing, Inc., 1978], p. 45).
Progressive dietary reform should be made toward veganism:
Human beings are suffering the results of their own

course of action in departing from the commandments
of God. The beasts also suffer under the curse. Disease
in cattle is making meat-eating a dangerous matter. The
Lord’s curse is upon the earth, upon man, upon beasts,
upon the fish, and as transgression becomes almost uni-
versal, the curse will be permitted to become as broad and
as deep as the transgression. Disease is contracted by the
use of meat. The diseased flesh of these dead carcasses
is sold in the market-places, and disease among men is
18
the sure result. The Lord would bring His people into a
position where they will not touch or taste the flesh of
dead animals. There is no safety in eating of the flesh of
dead animals, and in a short time the milk of the cows will
also be excluded from the diet of God’s commandment-
keeping people. In a short time it will not be safe to use
anything that comes from the animal creation. (Pacific
Union Recorder, November 7, 1901)
In each of these health warnings Sister White was far ahead by many
decades of scientific medical research, and this counsel has proven to be
applicable to all humans worldwide. In other areas she presented broad
principles for Seventh-day Adventists, such as the counsel that we should
not vote for political parties:
The Lord would have His people bury political ques-

tions. On these themes silence is eloquence. Christ calls
upon His followers to come into unity on the pure gospel
principles which are plainly revealed in the word of God. We
cannot with safety vote for political parties; for we do not
know whom we are voting for. We cannot with safety take
part in any political scheme. (Gospel Workers, p. 391)
She wrote that competitive sports are not fit activities for Christians:
Some of the most popular amusements, such as foot-

ball and boxing, have become schools of brutality. They
are developing the same characteristics as did the games of
ancient Rome. The love of domination, the pride in mere
brute force, the reckless disregard of life, are exerting
upon the youth a power to demoralize that is appalling.
(Education, p. 210)
A view of things was presented before me in which the

students were playing games of tennis and cricket. Then
19
I was given instruction regarding the character of these

amusements. They were presented to me as a species of
idolatry, like the idols of the nations. (Counsels to Parents,
Teachers, and Students, p. 350)
Thus it appears the authors tried to minimize the role of Sister

White.
4. The QOD authors also leave much ambiguity in their answer to

the third question of the evangelicals. Have we ever made belief
in the Spirit of Prophecy a test of fellowship? We have not found
any authoritative statement which declares that the acceptance
of the Spirit of Prophecy is a test of continued fellowship in the
Seventh-day Adventist Church. However, Seventh-day Adventists
have made belief in the Spirit of Prophecy a part of our baptis-
mal vows which we affirm before baptism and are accepted into
church membership. Indeed, in the 1951 baptismal vows this was
so. These were the current vows when QOD was written, and this
vow did not change until 1985. In the 1986 Manual, the wording
reflected the change, from the “Spirit of Prophecy” to the “gift
of prophecy” as voted at the 1985 General Conference Session
held at New Orleans, Louisiana.
The 1951 baptismal vow number 8 stated,
Do you accept the doctrine of spiritual gifts and do you

believe that the Spirit of Prophecy is one of the identifying
marks of the remnant church?
This is how the vow now appears:
Do you accept the Bible teachings of spiritual gifts and

do you believe that the gift of prophecy in the remnant
church is one of the identifying marks of that church?
(Seventh-day Adventist Church Manual, 1986 ed., p. 44)
20
There is a great difference between the terms “the gift of prophecy”

and “the Spirit of prophecy,” for we can ignore Ellen White or have no
knowledge of her inspired counsels and yet affirm the gift of prophecy.
Nowhere in Scripture is God’s remnant identified by the term “the
gift of prophecy.” We must never forget that God’s end-time remnant
saints are identified as those who “keep the commandments of God and
have the testimony of Jesus Christ” which is “the Spirit of Prophecy.”
(Revelation 12:17; 19:10.) Neither must we ever forget that the Seventh-
day Adventist Church is not just another church among the multitude of
churches in Christendom. It is God’s remnant church which He has raised
up and commissioned to take the everlasting gospel of the three angels’
messages to every creature (Mark 16:15) on the planet prior to the return
of our blessed Lord and Savior.
21
22
Chapter Three
The Completed Atonement
I n his introduction to Seventh-day Adventists Answer Questions

on Doctrine: Annotated Edition (QODAE), Dr. George Knight offered
a surprising evaluation of the QOD authors’ conclusion concerning the
completed atonement. He had correctly evaluated that the QOD authors’
stated position concerning the humanity of Jesus represented “a substantial
shift in understanding” from that of the preponderance of Seventh-day
Adventists from the church’s beginning, who believed that Christ took
upon Himself our fallen, sinful human flesh (nature). (QODAE, p. xxix)
However we cannot support Knight’s assertion that “. . . the supposed
shift of position on the atonement [by the QOD authors as claimed by
M. L. Andreasen] was incorrect.” (Ibid.) Indeed Andreasen’s assertion
was fully consistent with the evidence.
Andreasen’s doctrinal position was that which had been taught by
Seventh-day Adventists from early times. This position was that the
sacrificial phase of the atonement was completed on Calvary by the
death and spilt blood of Jesus, but the atonement of Christ would not
be completed until after Jesus, as our ministering heavenly High Priest,
sprinkled His blood on the mercy seat in the Holy of Holies. The Bible
was the foundation for this conclusion:
And there shall be no man in the tabernacle of the

congregation when he goeth in to make an atonement
in the holy place, until he come out, and have made an
atonement for himself, and for his household, and for all
the congregation of Israel. (Leviticus 16:17)
23
Now of the things which we have spoken this is the

sum: We have such an high priest, who is set on the right
hand of the throne of the Majesty in the heavens; a min-
ister of the sanctuary, and of the true tabernacle, which
the Lord pitched, and not man. For every high priest is
ordained to offer gifts and sacrifices: wherefore it is of
necessity that this man have somewhat also to offer. . . .
But now hath he obtained a more excellent ministry, by
how much also he is the mediator of a better covenant,
which was established upon better promises. (Hebrews
8:1–3, 6)
But Christ being come an high priest of good things to

come, by a greater and more perfect tabernacle, not made
with hands, that is to say, not of this building; neither
by the blood of goats and calves, but by his own blood
he entered in once into the holy place, having obtained
eternal redemption for us. For if the blood of bulls and of
goats, and the ashes of an heifer sprinkling the unclean,
sanctifieth to the purifying of the flesh: how much more
shall the blood of Christ, who through the eternal Spirit of-
fered himself without spot to God, purge your conscience
from dead works to serve the living God? And for this
cause he is the mediator of the new testament, that by
means of death, for the redemption of the transgressions
that were under the first testament, they which are called
might receive the promise of eternal inheritance. . . . It
was therefore necessary that the patterns of things in the
heavens should be purified with these; but the heavenly
things themselves with better sacrifices than these. For
Christ is not entered into the holy places made with hands,
which are the figures of the true; but into heaven itself,
now to appear in the presence of God for us: nor yet that
he should offer himself often, as the high priest entereth
into the holy place every year with blood of others; for
24
then must he often have suffered since the foundation

of the world: but now once in the end of the world hath
he appeared to put away sin by the sacrifice of himself.
(Hebrews 9:11–15, 23–26)
This position was also uniformly supported by the Spirit of Prophecy:
Thus those who followed in the light of the prophetic

word saw that, instead of coming to the earth at the ter-
mination of the 2300 days in 1844, Christ then entered
the most holy place of the heavenly sanctuary to perform
the closing work of atonement preparatory to His coming.
(The Great Controversy, p. 422)
It is those who by faith follow Jesus in the great work

of the atonement who receive the benefits of His media-
tion in their behalf, while those who reject the light which
brings to view this work of ministration are not benefited
thereby. (Ibid., p, 430)
We can attest that from our earliest understanding—and without any

recalled exceptions—that we were consistently taught by teachers, pas-
tors, and evangelists that the atonement of Christ was not completed on
the cross. Beyond this, we had found the Bible and the Spirit of Prophecy
to be rock solid on this teaching.
Knight appears not to have noticed that the authors of QOD had been
careless, selective, or maybe not wholly transparent in their response to
question 30 proposed by the evangelicals:
“Seventh-day Adventists are frequently charged with

minimizing the atoning sacrifice completed at the cross,
reducing it to an incomplete or partial atonement that must
be supplemented by Christ’s priestly ministry; perhaps it
might be called a dual atonement. Is this charge true? Does
not Mrs. White state that Christ is now making atonement
25
for us in the heavenly sanctuary? Please explain your

position, and state wherein you differ from others on the
atonement.” (QOD, p. 349)
In response, Froom et al. referred to a statement from Early Writings,

p. 260:
The great Sacrifice had been offered and had been ac-
cepted, and the Holy Spirit which descended on the day
of Pentecost carried the minds of the disciples from the
earthly sanctuary to the heavenly, where Jesus had entered
by His own blood, to shed upon His disciples the benefits
of His atonement. (Quoted in QOD, p. 355; emphasis by
the QOD authors.)
When taken in isolation, this statement appears to support, at least

partially, the claim of the QOD authors, that
When, therefore, one hears an Adventist say, or reads

in Adventist literature—even in the writings of Ellen G.
White—that Christ is making atonement now, it should be
understood that we mean simply that Christ is now making
application of the benefits of the sacrificial atonement He
made on the cross; that He is making it efficacious for us
individually, according to our needs and requests. Mrs.
White herself, as far back as 1857, clearly explained what
she means when she writes of Christ’s making atonement
for us in His ministry: [Then Early Writings, p. 260, was
quoted as cited above.] (QOD, pp. 354, 355; emphasis in
the original.)
Yet it defies credibility to believe that the authors of QOD had over-
looked the plain statements a few pages earlier in Early Writings in which
Sister White taught that the atonement was completed not on the cross
but in the holy of holies of the heavenly sanctuary:
26
As the priest entered the most holy once a year to

cleanse the earthly sanctuary, so Jesus entered the most
holy of the heavenly, at the end of the 2300 days of Daniel
8, in 1844, to make a FINAL ATONEMENT for all who
could be benefited by His mediation, and thus to cleanse
the sanctuary. (Early Writings, p. 253)
The minds of all who embrace this message are di-

rected to the most holy place, where Jesus stands before
the ark, making HIS FINAL INTERCESSION for all
those for whom mercy still lingers and for those who
have ignorantly broken the law of God. This ATONE-
MENT IS MADE for the righteous dead as well as for
the righteous living. It includes all who died trusting in
Christ, but who, not having received the light upon God’s
commandments, had sinned ignorantly in transgressing its
precepts. (Ibid. p. 254)
Knight argues that Froom’s statement in his February 1957 Ministry

article (“That is the tremendous scope of the sacrificial act of the cross—a
complete, perfect, and final atonement for man’s sin.”) really meant “. . .
the sacrifice on the cross was a full and complete sacrifice (in terms of the
sacrificial aspect of the atonement) for sin.” (QODAE, op. cit., p. xviii;
emphasis in the original)
In the light of Ellen White’s statements in Early Writings, pp. 253,
254, we find this explanation overgenerous. If Froom overlooked the
wrong impression many would draw from his statement, surely a copy-
editor would flag the statement. Is there evidence that Froom made a cor-
rection in a future Ministry issue? We are not aware of such a correction
or clarification. Surely Andreasen’s words were “prophetic”:
If the book [QOD] is published, there will be repercus-

sions to the end of the earth that the foundations [of Ad-
ventist theology] are being removed.” (M. L. Andreasen
letter to Bro. R. R. Figuhr; quoted in QODAE, p. xxi)
27
Some suggested, uncharitably, that Andreasen’s opposition was mo-

tivated by the fact that he had been ignored in the dialogues and in the
review of the QOD manuscript. Elder Figuhr certainly ignored or rejected
Andreasen’s plea to reconsider the statement that the atonement was
completed by Christ’s sacrifice. Some critics of Andreasen make much of
Andreasen’s change to a statement Froom made in the February issue of
the Ministry magazine: “That is that tremendous scope of the sacrificial
act of the cross—a complete, perfect, and final atonement for man’s sin.”
(Leroy Froom, Ministry, February 1957)
Unfortunately Andreasen changed the dash after the word “cross”
to the word “(is).” The opponents of Andreasen quickly made capital of
this modification. Yet it is difficult for us to discern that this alteration
changed the intent of what Froom had written to any significant extent.
Indeed it appears to us that Froom’s original presentation is more im-
pactful with the dash rather than (is). Either way there is no ambiguity
in this statement. Froom asserted that the atonement was completed and
finalized at the death of Christ. By extension the conclusion is that the
high priestly ministry in the most holy place of the heavenly sanctuary
has no relevance to the atonement for the sins of humanity. This was not
the position of the early Seventh-day Adventist leaders, and, far more
importantly, it was not the position of Holy Scripture nor the position
found in the Spirit of Prophecy.
Neither does it seem possible that the QOD authors had overlooked
the clear exposition of some of the most notable writers in the ranks of
the Seventh-day Adventist Church such as James White, Uriah Smith,
and Stephen Haskell.
The word “atonement” means at-one-ment; and when

Christ pronounces the decree which determines the eternal
destiny of every soul, He and the subjects of His kingdom
are at-one-ment. Sin will never again separate Christ from
His people.
But the territory of His kingdom is still cursed by
sin so the at-one-ment of Christ and His kingdom will
not be complete in every sense of the term until the fires
28
of the last day there comes forth a new earth with every
mark of the curse removed. Then not only the subjects of
Christ’s kingdom, but the entire earth, will be at-one-ment
with Christ and the Father. (S.N. Haskell, The Cross and
its Shadow, Review and Herald Publishing Association,
1914, pp. 217-218)
Reconciliation the church has all along received through

Christ; but we receive the atonement only when it is made
as the closing service of our Lord in the sanctuary above.
(Uriah Smith and James White, The Biblical Institute, Pa-
cific S.D.A. Publishing House, 1878, p. 81.)
The explanation that seems most credible to us is that the authors and
their main advisors, including the then General Conference President,
Elder Reuben Figuhr, were so consumed in their desire to save the Sev-
enth-day Adventist Church from the stigma of the label “cult” that they
were ready to reshape pillar beliefs of the Seventh-day Adventist Church
to gain favor with these prominent evangelicals.
While we do not overlook the splendid answers to many questions
including the state of the dead, the seventh-day Sabbath, the law of the
ten commandments, the second coming, and prophetic interpretations,
it is of the utmost importance to understand that Barnhouse and Martin
had narrowed down their “tests” as to whether the Seventh-day Adventist
Church was a cult to just four areas—(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 was a created being,
not existing from eternity; and (4) that He partook of man’s sinful fallen
nature at the incarnation. (QODAE, p. xiv)
Why did the evangelicals confine themselves to just four “tests” of
whether Seventh-day Adventists are genuine Christians? Unarguably all
four of these tests are crucial to salvation. Why did they not include the
infallibility of Scripture, why not the Protestant principle of sola Scriptura
(the Bible only)? Why not the ordinance of baptism? The secret rapture?
We can only speculate that the evangelicals chose the four issues and
29
ignored the others because the evangelicals themselves are split on these
other crucial doctrines. Then there are the very distinctive Seventh-day
Adventist beliefs such as the three angels’ messages, the full sanctuary
message, the Sabbath, the state of the dead, the millennium, the Spirit of
Prophecy, and the investigative judgment? There is no doubt that both
Barnhouse and Martin had no love for many of these Seventh-day Ad-
ventist beliefs. While a number of these issues were superbly answered
in QOD, Barnhouse and Martin did not make these tests of Seventh-day
Adventists’ Christian authenticity. Maybe they recognized that they could
not adequately argue effectively against these Scriptural doctrines?
We can only continue to wonder why Barnhouse and Martin limited
their test to these four questions. No doubt, long before QOD was pub-
lished, Barnhouse and Martin understood that questions two and three
did not pose any significant difference between their beliefs and those
of Seventh-day Adventists.
We can only speculate why Barnhouse and Martin made no testing
challenge to the Seventh-day Sabbath, death as sleep, the sanctuary min-
istry of Christ (beyond the atonement), or the three angels’ messages.
Were they convinced of these truths or did they feel inadequate to answer
them?
Why did not they address our belief and practice of baptism or our
understanding of the anti-Christ, or the millennium, or the rapture? Pos-
sibly they avoided making these beliefs a test because the evangelicals
are greatly divided on these issues.
We are mystified by Knight’s interpretation of the statement of
Froom’s which is too plain to require added explanation. Here is Knight’s
interpretation: “. . . the sacrifice on the cross was a full and complete
sacrifice (in terms of the sacrificial aspect of the atonement) for sin.”
(Knight, QODAE, p. xviii) Froom was too gifted as an author to write
what he did while really meaning what Knight suggests.
However, in fairness to Knight, we cannot ignore other statements
of Froom concerning the atonement in the same article which are in ac-
cord with the long-held Seventh-day Adventist belief on the atonement.
Here are Froom’s words: “The term ‘atonement,’ which we are consid-
ering, obviously has a much broader meaning than has been commonly
30
conceived. Despite the belief of multitudes in the churches about us,

it is not, on the one hand, limited just to the sacrificial death of Christ
on the cross. On the other hand, neither is it confined to the ministry of
our heavenly High Priest in the sanctuary above, on the antitypical day
of atonement—or hour of God’s judgment—as some of our forefathers
first erroneously thought and wrote. Instead, as attested by the Spirit of
prophecy, it clearly embraces both—one aspect being incomplete without
the other, and each being the indispensable complement of the other.”
(Froom, ibid)
We can only wonder why Froom did not explain that “atonement”
has both of these meanings in this Ministry article and in his answer to
the evangelicals. There is no doubt that Froom understood the Biblical
foundation for the belief that both the sacrifice of Christ and the heav-
enly ministry of Christ in the Most Holy Place were essential elements
of the atonement for the salvation of fallen humanity. This atonement
was not completed at Calvary. This explanation would not have pleased
the evangelicals. It may have led to their designating the Seventh-day
Adventist Church as a cult, but it would have presented the truth of the
words of Scripture plainly.
Froom was certainly giving mixed signals, maybe one message for the
members of the Seventh-day Adventist Church and one more palatable
for the Evangelicals. Surely Froom could have redressed the situation
when Andreasen drew the attention of leadership to the duplicity and
inaccuracy of what was being placed in QOD. Again, we can conclude
only that the goal to accommodate the evangelicals was of such a prior-
ity that the writers of QOD felt compelled to satisfy the expectations of
these evangelicals to court favor with them.
If Elder Figuhr and the authors of QOD had harkened to the wise
counsel and plea of M. L. Andreasen, they could have quickly brought
unity with arguably the best scholar in the Seventh-day Adventist ranks
rather than the infliction of terrible retribution upon Elder Andreasen and
grief to his wife for his noble, courageous stand for the precious truth
which God has entrusted to His remnant church.
While Knight infers that Froom was to all intents and purposes sup-
porting the same belief on the complete atonement as was fervently cher-
31
ished by Andreasen, the actions of the General Conference do not sustain

this conclusion; neither do the comments in QOD on what Sister White
meant by writing “that Christ is making atonement now.” She meant,
they said, “that Christ is now making application of the benefits of the
sacrificial atonement He made on the cross.” (QOD, pp. 354, 355) Sister
White meant nothing of the sort. She clearly meant what she wrote.
1. Leaders expressed themselves accurately concerning the final

atonement in the Heavenly Sanctuary in Seventh-day Adventist
circles, but they denied this in QOD. For example, here are the
words of the General Conference President less than a year after
QOD was released for sale: “The sole hope of our salvation,
Christ, His atoning sacrifice on Calvary, the final phase of His
atoning ministry now going on in the heavenly Sanctuary must by
word and voice be clearly proclaimed to the world. . . .” (Elder R.
R. Figuhr address, June 1958 at the General Conference Session,
Cleveland, Ohio; published in “The Faith Once Delivered to the
Saints,” Review and Herald, June 23, 1958, p. 56; as quoted in
ibid. p, 177)
QOD stated the opposite of this. It proclaimed that the atonement

was completed at the cross. This is yet another evidence that the message
to Seventh-day Adventists was strikingly different from the message to
the evangelicals. This was clearly a case of duplicity. QOD was to infect
the minds of Seventh-day Adventists with the false evangelical belief
because of the book’s wide distribution to professors and religion majors
in our seminary, colleges, and university. Remember, Elder Figuhr spoke
those words after the publication of QOD and his strong endorsement
of its explanations. Had he changed his view? Was the spoken message
for Seventh-day Adventists different from the message prepared for the
consumption by Evangelicals? Was QOD written for the approval of
the Evangelicals rather than to affirm the precious truth to Seventh-day
Adventist believers?
32
2. Andreasen was the Isaiah, Jeremiah, and Ezekiel of his day. He

lost his ministerial credentials (April 6, 1961) (Ibid.) and his
sustentation for standing faithful for truth and righteousness, and
he was refused the opportunity to preach in the churches. These
actions were not taken because Andreasen departed from the
truth of the everlasting gospel, nor for abandoning the Seventh-
day Adventist Church, nor for beginning a new organization. He
suffered these punitive actions because he opposed leaders who
compromised the precious truths of the Seventh-day Adventist
faith to court favor with the Evangelicals.
3. Elder Andreasen’s call from his death bed for reconciliation with
the denominational leaders and the restoration of his ministerial
credentials posthumously, did not redress the great chasm which
had rendered apart the Seventh-day Adventists on some pillar
issues of our faith. Fifty years later surely the time is overdue to,
in sorrow and repentance, restore the integrity of God’s faith. Let
ministry and laity unite together to bring this restoration.
The second “test” imposed by Barnhouse and Martin was easily dem-
onstrated to be false by valid evidence. While we cannot deny that there
have been Seventh-day Adventists who have placed merit in law-keeping
in their explanation of salvation, those who are thoroughly Bible-based
Seventh-day Adventists have stood unwaveringly upon the plain words
of Scripture and the Spirit of Prophecy. Here are a few examples:
Neither is there salvation in any other: for there is none

other name under heaven given among men, whereby we
must be saved. (Acts 4:12)
For by grace are ye saved through faith; and that not

of yourselves: it is the gift of God: not of works, lest any
man should boast. For we are his workmanship, created in
Christ Jesus unto good works, which God hath before or-
dained that we should walk in them. (Ephesians 2:8–10)
33
Knowing that a man is not justified by the works of the

law, but by the faith of Jesus Christ, even we have believed
in Jesus Christ, that we might be justified by the faith of
Christ, and not by the works of the law: for by the works
of the law shall no flesh be justified. (Galatians 2:16)
For therein is the righteousness of God revealed from

faith to faith: as it is written, The just shall live by faith.
(Romans 1:17)
While good works will not save even one soul, yet it
is impossible for even one soul to be saved without good
works. (Selected Messages, vol. 1, p. 377)
Good works can never purchase salvation, but they

are an evidence of the faith that acts by love and purifies
the soul. And though the eternal reward is not bestowed
because of our merit, yet it will be in proportion to the
work that has been done through the grace of Christ. (The
Desire of Ages, p. 314)
There is not a point that needs to be dwelt upon more

earnestly, repeated more frequently, or established more
firmly in the minds of all than the impossibility of fallen
man meriting anything by his own best good works. Sal-
vation is through faith in Jesus Christ alone. (Faith and
Works, p. 18. See also ibid., pp. 19-26)
Keeping the law or good works are neither the basis of salvation nor
do they provide merit toward salvation. However, they are the inevitable
result of God’s saving grace and power in the heart of the converted man.
The presentation of Dr. Elliot Waggoner at the 1888 General Confer-
ence session in Minneapolis, fervently supported by Ellen White, was to
slowly but surely redress any earlier presentations by some Seventh-day
34
Adventists which inferred that there was merit toward salvation in law
keeping or good works.
Further, the third “test” was just as easily answered. Once again we
have had in our ranks those who deny the eternal deity of Christ even
to this day, and certainly included were some of our prominent pioneers
including James White, J. H. Waggoner, Uriah Smith, Joseph Bates, J.
N. Loughborough, and D.M. Canright. (See Richard W. Schwarz, Floyd
Greenleaf, Light Bearers [Boise, ID: Pacific Press Publishing Association,
2000], p. 161) However, especially after the publishing of the Desire of
Ages in 1898, we have had overwhelming support for the eternal existence
of Christ in the Spirit of Prophecy:
In Christ is life, original, unborrowed, underived. (The

Christ was God essentially, and in the highest sense.

He was with God from all eternity, God over all, blessed
forevermore. The Lord Jesus Christ, the divine Son of
God, existed from eternity, a distinct person, yet one with
the Father. (Selected Messages, book 1, p. 247; see also
p. 228)
These statements fully support the Bible:
Before the mountains were brought forth, or ever thou

hadst formed the earth and the world, even from everlast-
ing to everlasting, thou art God. (Psalm 90:2)
For unto us a child is born, unto us a son is given:

and the government shall be upon his shoulder: and his
name shall be called Wonderful, Counsellor, The mighty
God, The everlasting Father, The Prince of Peace. (Isaiah
9:6)
35
In the beginning was the Word, and the Word was with
God, and the Word was God. The same was in the begin-
ning with God. All things were made by him; and without
him was not any thing made that was made. In him was
life; and the life was the light of men. (John 1:1–4)
For the life was manifested, and we have seen it, and
bear witness, and shew unto you that eternal life, which was
with the Father, and was manifested unto us. (1 John 1:2)
The first and fourth “tests” posed valid challenges to long-held Sev-
enth-day Adventist doctrines. Overwhelmingly, Seventh-day Adventists
prior to 1957 believed that, while the sacrifice of Christ on the cross was
fully sufficient to pay the penalty for our sins, Christ’s work of atonement
is to be completed in the most holy place of the heavenly sanctuary. It
appears that the authors of QOD wilted under the withering pressure of
the evangelicals, and they failed the test on each of these two issues.
As we have presented above, the completed atonement in the heavenly
sanctuary is based upon sound Biblical evidence. If the atonement was
completed on the cross, Paul’s statement to the Corinthians would be
erroneous (1 Corinthians 15:17, 18) for it certifies that those who die “in
Christ” would perish [eternally] if Christ was not raised from the dead,
for Christ had to be raised to complete the atonement in the heavenly
sanctuary: “And if Christ be not raised, your faith is vain; ye are yet in
your sins. Then they also which are fallen asleep in Christ are perished.”
(1 Corinthians 15:17–18)
The fourth test, regarding the fallen, sinful human nature of Christ,
is also riveted in sound Biblical evidence, as we will address later in
this book.
To argue that Froom and others did not tamper with cardinal beliefs
of our church is impossible to defend validly. Certainly Barnhouse was
not deceived. Here are his words:
The position of the Adventists seems to some of us

in certain cases to be a new position; to them it may be
36
merely the position of the majority group of sane leader-

ship which is determined to put the brakes on any mem-
bers who seek to hold views divergent from that of the
responsible leadership of the denomination. (Donald Grey
Barnhouse, “Are Seventh-day Adventists Christians?”
Eternity, September 1956)
Dr. Walter Martin was no less aware of these changes than Barnhouse:
The Adventists had a definite theological platform,

which for many years remained almost constant. In recent
years, however, there has been a definite movement to-
ward a more explicit declaration of belief in the principles
of the Christian faith and the tenets of Christian theology.
In short, “clarification” and “redefinition” have character-
ized recent Seventh-day Adventist theological activities.
(Walter Martin, The Truth About Seventh-day Adventists
[Grand Rapids, MI: Zondervan, 1960], p. 35)
Nowhere does the Bible teach that the atonement of

Christ is yet to be completed! This particular doctrine is
drawn from the early writings of Seventh-Day Adventists.
. . . It is to the credit of the Adventists that their organi
zation has officially repudiated this position, maintaining
that the atonement has already been completed. (Walter
Martin, Martin Speaks Out on the Cults [Ventura, Calif.:
Regal Books, 1955, 1983], p. 152)
After an exhaustive examination of the history and

theology of the Seventh-day Adventist denomination cov-
ering a seven-year period, the last year and a half of which
have been spent in top-level conferences with officials of
the General Conference of Seventh-day Adventists, this
writer as a research polemicist has no hesitation what-
soever in stating that those previous positions so widely
37
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! (Walter Martin, “Seventh-day
Adventism Today,” Our Hope, November, 1956, p. 275)
Other Evangelicals also perceived these changes.
The Editor once held, with many of our beloved read-

er-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, that
SDAism has been undergoing a change through the past
decade, and that there are many brethren in Christ who
are within the fold of Adventism. (E. Schuyler English,
Our Hope, November, 1956, p. 271)
In the same (September 1956) issue of Eternity magazine, those who

remained steadfast in the faith established from the Bible in our church’s
earlier history were defamed by the vitriolic language of Dr. Barnhouse.
He stated that these loyal Seventh-day Adventists were those “. . . among
their number . . . [who were] of their ‘lunatic fringe.’ ”
Both Donald Barnhouse and Walter Martin were men of caustic
tongues. Knight referred to Barnhouse’s vitriolic response to those who
disagreed with him:
The Adventists were dealing with some fairly preju-

diced and aggressive fundamentalist leaders. That was
certainly true of Barnhouse, who has been described as
“merciless with other views, including . . . those who did
not share his pre-millennial [dispensational] view of the
second coming.” Other authors have described him as
“fiery,” “fearless and brusque,” and one who was willing
to criticize “freely.” (QODAE, p. xvi, xvii)
38
Barnhouse described the failure of Seventh-day Adventists to ac-

cept the doctrine of the immortality of the soul as “folly.” (Barnhouse’s
telephone conversation with Al Hudson, May 16, 1958)
The experience of Dr. and Mrs. Kern Pihl, when Dr. Barnhouse was
questioned during his speaking tour of Peru in late 1959, was indicative
of his hatred of the Sabbath. “In the name of Jesus Christ, I curse the
Seventh-day Sabbath.” Colin recently received confirmation of this in
a letter from Sister Jane Pihl, dated May 11, 2007. Here is the relevant
part of Sister Pihl’s letter:
. . . There was a house meeting in Lima, and we, the

S.D.A. missionaries and other denominations, all met
together to hear this well-known speaker.
After the discourse, Mr. Barnhouse opened the floor
for questions.
A young pastor (SDA) asked a question (I think) con-
cerning justification and sanctification.
Barnhouse exploded! He turned livid red, and with
clenched fist he hit the palm of his other hand, and said
this: “In the name of Jesus Christ I curse this Seventh-day
Sabbath!!”
I whispered to Kern [her missionary doctor husband]
“He is going to die.”
Of course we were all horrified! He actually did die
a few years later! . . .
—“Jane Pihl” and Kern H. Pihl MD (Letter on file in
the office of the President of Hartland Institute.)
The aggressive challenge to Dr. William Johnsson by Walter Martin

on the Ankerberg programs in 1985 over the role of Sister White as the
“Adventist guru” was evidence of Martin’s aggressiveness. Yet the loyalty
by Froom et al. to these evangelicals was amazing. In what proved to
be Colin’s last conversation with Elder Roy Allan Anderson in the San
Bernardino mall in the early 1980s, Elder Anderson vigorously defended
Walter Martin as a “great friend” of the Seventh-day Adventist Church.
39
Yet it was Elder Anderson who made it plain that the real purpose of
Questions on Doctrine was a planned attempt to reshape the beliefs of our
church. This was revealed in a letter to Pastor Robert Greive, (president of
the North New Zealand Conference in the 1950s) who later left the faith.
It was Elder Anderson, a friend of Greive, who tried “to save him” before
Grieve was dismissed from his position and disfellowshipped from the
church for preaching evangelical beliefs. Here is what Anderson wrote
to Pastor Greive. This letter reveals that Elder Anderson recognized that
the authors of QOD were seeking to reposition certain long-held beliefs
of the Seventh-day Adventist Church.
If you would suffer me this little word of counsel as

a friend, I would suggest that you hold those thoughts in
your heart and not make an issue of them until we, as a
people, come to the place where we understand the doc-
trine as clearly as we should, and as we do other points
of our faith. . . . I am confident that the time is near when
the great mystery of godliness will be understood better
by us as a people. But until then it would seem wise if
we could confine ourselves to a prayerful discussion of it
between us as workers. (Letter to R. R. Greive, President
of the North New Zealand Conference, dated 19 January
1956, from Elder Roy Allan Anderson)
40
Chapter Four
The Humanity of Christ
T he uniquely divine-human nature of the incarnate Christ

was not in question in the issues raised in QOD. The issue was, What
human nature did Christ take upon Himself?
This was a very important issue because Barnhouse and Martin were
Calvinistic-oriented in their beliefs. John Calvin had learned the Augus-
tinian theology which was riveted upon the belief that fallen man inher-
ited the guilt of Adam’s original sin. Thus for Seventh-day Adventists to
proclaim that Christ took upon Himself sinful, fallen human nature was
perceived by Barnhouse and Martin to be saying that Christ was born a
sinner.
Yet Seventh-day Adventists believed the plain statements of Paul
that Jesus was “in all points tempted like as we are, yet without sin.”
(Hebrews 4:15) Never have Seventh-day Adventists taught other than
that Christ was free from sin during His life on earth. It would be vile
blasphemy to entertain the thought that at any time throughout His life
Jesus had ever yielded in the slightest way to Satan’s temptations. Like-
wise, Seventh-day Adventists have always taught that Christ’s character
was perfectly sinless.
Dr. Ralph Larson’s monumental book, The Word Was Made Flesh:
One Hundred Years of Seventh-day Adventist Christology, 1852–1952
(Cherry Valley, California: The Cherrystone Press, 1986), hereafter re-
ferred to as WMF, provides the definitive research revealing how Sev-
enth-day Adventist authors and writers in the English-speaking world
were unified upon the belief that Christ took upon Himself man’s fallen
human nature.
41
Dr. Ralph Larson was one of the most perceptive scholars from the
1970s, prominent in his courageous stand against QOD and its authors.
Larson’s articulate pen was exercised with forceful impact, even late in
his life. These extracts from an article published in 2004 reflected three
decades of deep concern over the misrepresentations of the Seventh-day
Adventist faith in QOD.
The “evidence” presented to Martin consisted of the

misrepresentations and falsifications discussed in previous
parts of this series, which were a methodological mon-
strosity and a historical fraud.
The “group” at our world headquarters had a very
difficult assignment. They had to produce a double de-
ception, for two different audiences. They had to prove
to the Calvinists that we had changed our doctrines, and
at the same time prove to the Adventists that we had not
changed our doctrines. . . .
Fact number one: There is no way, absolutely no way,
that a trained scholar with a Doctor’s degree, like Dr. Le-
roy Edwin Froom, could put forth such a mass of mangled,
misrepresented and misstated materials as this without
knowing what he was doing. No PHD is that dumb. This
“presentation” could not have been an accident. It had
to be a deliberate and intentional deception.
Fact number two: There is no way, absolutely no way,
that a trained scholar with a Doctor’s degree, like Dr.
Walter Martin, could accept such a mass of mangled,
misrepresented, and misstated materials as this without
knowing what he was doing. No PHD is that dumb. This
“acceptance” could not have been an accident. It had
to be a deliberate and intentional deception. (Our Firm
Foundation, May 2004; emphasis in the original.)
Larson presented about 1,200 quotes from periodicals and other

sources in North America, Great Britain, South Africa and Australasia.
42
About 400 of these quotes were from Ellen White. This tome offers
unchallengeable evidence which supports George Knight’s assessment
that QOD’s heading “Took Sinless Human Nature” “implies that that
was Ellen White’s idea when in fact she was quite emphatic in repeatedly
stating that Christ took ‘our sinful nature’ and that ‘He took upon Himself
fallen, suffering human nature, degraded and defiled by sin.’ ” (Knight,
QODAE, p. xvi)
Larson uncovered not one Seventh-day Adventist writer before 1952
who wrote other than that Christ took upon Himself our fallen, sinful
nature. Here are a few examples of the contribution of Seventh-day
Adventist authors:
[1854] To say that God sent His own Son “in the like-
ness of sinful flesh,” is equivalent to saying that the Son of
God assumed our nature. (J.M. Stephenson, RH, 11/09/54,
p.99, col. 3. Quoted in WMF, p. 34)
[1872] And He left that throne of glory and of pow-

er and took upon Him the nature of fallen man. In Him
were blended “the brightness of the Father’s glory” and
the weakness of “the seed of Abraham.” In Himself He
united the Lawgiver to the law-breaker—the Creator to the
creature. (J. H. Waggoner [Signs editor], The Atonement
(1872), p. 161. Quoted in WMF, p. 36, 37)
[1874] He took on Him the nature of the seed of Abra-

ham for the redemption of our fallen race. (James White
[General Conference president, Review editor, etc.], ST,
6/04/1874. Quoted in WMF, p. 39)
[1890] It must have been sinful man that He was made

like, for it was sinful man that He came to redeem. . . .
Moreover, the fact that Christ took upon Himself the flesh,
not of a sinless being, but of sinful man, that is, that the
flesh which He assumed had all the weaknesses and sinful
43
tendencies to which fallen human nature is subject, is shown

by the statement that He “was made of the seed of David
according to the flesh.” . . . actually taking upon Himself
sinful nature . . . having suffered all that sinful flesh is heir
to, He knows all about it. (E.J. Waggoner [Signs editor],
Christ and His Righteousness [later Christ Our Righteous-
ness], 1890, pp. 26, 27, 28, 30. Quoted in WMF, p. 46)
[1893] He took upon Himself our sinful natures, yet

without sin. (S.N. Haskell, GCB, 1893, p. 214, col. 1.
Quoted in WMF, p.51)
[1895] Although Jesus Christ took sinful flesh,—flesh

in which we sin, . . . God was able to keep Him from sin-
ning in that sinful flesh. So that although He was mani-
fested in sinful flesh, God by His Spirit and power dwell-
ing in Him, kept Him from sinning in that sinful flesh. . . .
(God) made a perfect revelation of His mind in that sinful
flesh. (W.W. Prescott, GCB, 1895, p. 319, col. 2. Quoted
in WMF, p.71)
[1896] Do not forget that the mystery of God is not

God manifest in sinless flesh but God manifest in sinful
flesh. There could never be any mystery about God’s man-
ifesting Himself in sinless flesh, in one who had no con-
nection whatever with sin. That would be plain enough.
But that He can manifest Himself in flesh laden with sin
and with all the tendencies to sin, such as ours is,—that
is a mystery. (A.T. Jones, BE, 11/30/1896, p. 370, col. 3;
emphasis his. Quoted in WMF, p. 60)
[1910] Because we dwell in flesh that is mortal, cor-

ruptible, temptable, having in it the accumulated tenden-
cies of centuries of sin, “He also Himself likewise took
part of the same.” (C.M. Snow [Review and Signs associ-
44
ate editor, Australian Signs editor], RH 6/02/1910, p. 12,

col. 2. Quoted in WMF, p. 150)
[1920] He took the same kind of flesh that you have—

sinful flesh. . . . He came “in the likeness of sinful flesh”
and lived a sinless life. (J.L. Schuler [evangelist, ministe-
rial secretary, conference president], The Watchman, July
1920, p. 18, col. 2. Quoted in WMF, p. 156)
[1923] As (man) grasps the truth that there actually

lived upon this earth One possessed of the same nature
as himself, who “was in all points tempted like as we are,
yet without sin,” he realizes that there is hope for him.
(F.D. Nichol [Signs assistant editor, Review editor], RH
3/01/1923, p. 7, col. 2. Quoted in WMF, p. 159)
[1923] None but a human being—“made in the like-

ness of sinful flesh”—could serve as a mediator on behalf
of sinful men. All the attributes of the Godhead, and those
of sinful humanity, must be made to meet in the one who
should effect the reconciliation. (Asa T. Robinson [con-
ference president, pioneer missionary], RH 12/20/23, p.
4, col. 1. Quoted in WMF, p. 159)
[1924] Christ united Himself to man in his fallen con-

dition. When He took our nature He did not take it as it
was originally created, before sin entered, but as it was
after four thousand years of the ravages of sin. He came
to us where we are. . . .
If Christ did not come in sinful flesh, to men just where
they are, He did not need to come at all, for He could
bring them no help otherwise. If He came only to where
men were in their original innocence and purity, . . . then
He might just as well have remained in heaven, . . . for in
this way He could not reach men. . . .
45
He partook of the essential nature of fallen humanity.

. . . The Bible very clearly teaches that Christ was truly hu-
man, that He partook of human nature as it now is. . . .
Paul makes it clear that this flesh that Christ partook
of was “sinful flesh,” [Romans 8:3 quoted]. . . . He did
bear our sinful nature for thirty-three years. . . .
In the weary, sinful, fallen, helpless nature of human-
ity, . . . Christ worked out the perfect way of human salva-
tion. (Carlyle B. Haynes [evangelist, author, administra-
tor], The Watchman, November 1924 p. 14, col. 2. Quoted
in WMF, p. 161–162)
[1926] Christ came and tabernacled in our sinful flesh.

(R.A. Salton, AST, 11/15/26, p. 13, col.1. Quoted in WMF,
p. 165)
[1929] [He was made] like you—like me. . . . Having

triumphed over sin in sinful flesh. (A.G. Daniells [confer-
ence president, union president, General Conference presi-
dent], RH, 11/07/29, p. 5, col. 3. Quoted in WMF, p. 174)
[1930] Jesus came into this world on human plane. . . . In

his human nature Jesus stands on our ground. (Allen Walker,
ST, 11/25/30, p. 11, col. 2. Quoted in WMF, p. 176)
[1933] In order for Christ to understand the weakness

of sinful nature, He had to experience it. . . . Therefore
He become bone of our bone and flesh of our flesh. W.H.
Branson [evangelist, author, conference administrator,
General Conference president], AST, 10/30/33, p. 11, col.
2. Quoted in WMF, p. 180)
[1936] Jesus Christ took upon Himself sinful flesh.

(Leonard S. Barnes, AST 1/13/36, p. 5, col. 1. Quoted in
WMF, p. 182)
46
[1938] In fact, as one writer says, These thirteen verses

(John 1:1–13) were intended to raise the reader to the
altitude of the climax, “The Word was made flesh.” And
in several other scriptures, “Flesh” denotes man’s present
frail, moral condition. . . .
By His incarnation He became married to our human
nature, and is as conscious of our infirmities, weaknesses,
and frailties as He is of all that is properly divine. . . .
Jesus, to redeem us, reached down to humanity’s low-
est depths. He took our nature. He became man. . . . Christ
“came where he (man) was” by His humanity. . . . For
taking our nature, thus He is “touched with the feeling of
our infirmities.” . . .
With His divine arm He grasps the throne of the In-
finite, and with His human arm He encircles the fallen
race. . . .
(John 1:51) Jesus is the ladder. This ladder is set upon
earth. He is the Son of man, and by His humanity He is
linked to humanity. The ladder is within our reach. (J.E.
Fulton [missionary, administrator], AST, 9/05/38, p. 1,
cols. 2, 3, p.3, col. 1. Quoted in WMF, p. 192)
[1940] He knows by experience all that man must pass

through. . . . It was necessary for Him to be made like
His brethren in all things. (M. L. Andreasen [conference
president, college president, seminary professor], RH,
10/10/40, p. 5, col. 2. Quoted in WMF, p. 195)
[1942] Jesus inherited . . . the nature of His mother.

. . . A man named Jesus, made of flesh and blood like
other men, had actually lived in their midst. (A.V. Olson
[conference president, union president, division president,
general vice-president], RH, 8/06/42, p. 4, col. 1, p. 5, col.
1. Quoted in WMF, p. 196)
47
[1944] Men seem to forget that Christ . . . divested

Himself of His kingliness and clothed Himself in sinful
flesh. (S. George Hyde, AST, 3/27/44, p. 1, col. 1. Quoted
in WMF, p. 199)
[1945] To reach and redeem fallen men the Redeemer

must be one with them. He must share their weakness. . . .
He must enjoy no privilege that is not within the reach of
the weakest of His fellows. . . . He came and took upon
Himself the flesh He had made, not as it was when en-
dowed with original strength, but after it had been weak-
ened and corrupted by centuries of sin. (F.G. Clifford,
Signs of the Times [South Africa], June 1945, p. 6, col. 2.
Quoted in WMF, p. 200)
[1945] Jesus took upon Himself the nature of man. . . .

As the son of David, the descendant of David, He inherited
all the frailties and weaknesses of His ancestral line . . .
(Hebrews 2:14–17 quoted). . . . This scriptural doctrine of
the incarnation is absolutely essential to a true conception
of the atonement. . . . Rome teaches that Jesus and even
Mary, His mother, were “immaculate” in their conception.
They were not born of the same flesh—subject to sin—as
are the multitudes of men who inherit the weakness of
Adam. (Varner Johns, RH, 11/01/45, p. 11, col. 2. Quoted
in WMF, p. 200)
[1947] Christ must partake of man’s sinful nature.

(A.G. Stewart [missionary, administrator, author], RH,
1/09/47, p. 44. Quoted in WMF, p. 201)
He also demonstrated that, over a period of almost sixty years, Sister

White did not waver in her position that Christ took upon Himself our
fallen, sinful nature. Here are a few Ellen White statements, one from
each decade from the 1850s:
48
[1858] Jesus also told them [the angels] that . . . he

should take man’s fallen nature, and his strength would not
be even equal with theirs. (Spiritual Gifts, vol. 1, p. 25)
[1864] It was in the order of God that Christ should

take upon himself the form and nature of fallen man.
(Spiritual Gifts, vol. 4a, p. 115)
[1874] Through his humiliation and poverty Christ

would identify himself with the weaknesses of the fallen
race. . . . The great work of redemption could be carried
out only by the Redeemer taking the place of fallen Adam.
. . . The King of glory proposed to humble himself to
fallen humanity! . . . He would take man’s fallen nature.
(The Review and Herald, February 24, 1874)
[1889] The divine Son of God, who had, with unprec-

edented self-denial and love for the creatures formed in
his image, come from heaven and assumed their fallen
nature. . . . He took upon Him our nature that He might
reach man in his fallen condition. . . . He came to bring to
man moral power, to unite the fallen race with Himself.
(The Signs of the Times, September 23, 1889)
[1893] The Son of God . . . humbled Himself in tak-

ing the nature of man in his fallen condition, but He did
not take the taint of sin. (Ms. 93, 1893, p.3; Manuscript
Releases, vol. 20, p. 324)
[1903] Christ assumed our fallen nature, and was sub-

ject to every temptation to which man is subject. (Ms. 80,
1903, p. 12; Manuscript Releases, vol. 17, p. 29)
[1915] He made Himself of no reputation, took upon

Himself the form of a servant, and was made in the like-
49
ness of sinful flesh. . . . Sinless and exalted by nature, the

Son of God consented to take the habiliments of human-
ity, to become one with the fallen race. The eternal Word
consented to be made flesh. God became man. (The Signs
of the Times, January 5, 1915)
That bold QOD heading, “[Christ] Took Sinless Human Nature”

certainly removes any credibility from General Conference President
Reuben Figuhr’s assertion that, while QOD presented the Seventh-day
Adventist beliefs in language understood by evangelicals, “there has been
no attempt to gloss over our teachings or to compromise.” (QODAE, p.
xxix) This heading was a denial of the plain truths taught in the Bible and
the Spirit of Prophecy—that Christ took fallen, sinful human nature.
One of the most significant findings in Larson’s book is that one of the
primary authors of QOD had, just a few years before the publication of QOD,
affirmed that Christ took fallen human flesh. This is what Elder W. E. Read
approvingly quoted from Sister White (The Desire of Ages, p. 311) at the 1950
General Conference: “Jesus was in all things made like unto His brethren. He
became flesh even as we are.” (1950 General Conference Bulletin, p. 154.)
When Colin was President of Columbia Union College, he was a
colleague of Elder Fenton Froom, the son of Elder Leroy Froom. It is of
some significance that Elder Fenton Froom also had in print proclaimed
Christ’s fallen human nature:
He was born as a babe in Bethlehem, subject to like

passions as we are. . . . If Christ had been exempt from
temptation, without the power and responsibility to choose,
or without the sin-filled inclinations and tendencies of our
sinful nature, He could not have lived our life without sin.
(Fenton Edwin Froom, Our Times, December 1949, p. 4,
col. 2. Quoted in WMF, p. 206)
One of the most disturbing revelations is Dr. Herbert Douglass’ dec-

laration that “Froom took a poll of Adventist leaders and discovered
that ‘nearly all of them’ felt that Christ had our sinful nature.” (Herbert
50
Douglass, Opportunity of the Century (Highland, California: Great Con-

troversy.org, 2006), p. 13)
Yet George Knight reports that the authors told Martin that “ ‘the
majority of the denomination has always held’ the human nature of Christ
‘to be sinless, holy, and perfect despite the fact that certain of their writ-
ers have occasionally gotten into print with contrary views completely
repugnant to the Church at large.’ ” (QODAE, pp. xv, xvi) These writers
“who occasionally” got into print confirming the fallen human nature of
Christ, were categorized as part of the “lunatic fringe” by the authors of
QOD. (See ibid.) Many happened to be General Conference presidents,
church leaders, editors of the Adventist Review and Sabbath Herald,
major authors and well-known college teachers. Larson has fully docu-
mented many scores of these writers. Colin’s personal limited research
has failed to discover any exceptions to Larson’s research.
However the reason that the great majority of Seventh-day Adventists
then believed that Christ took upon Himself fallen human nature was
because they found that this was affirmed in holy Scripture.
For example,
And the Word was made flesh, and dwelt among us,
(and we beheld his glory, the glory as of the only begotten
of the Father,) full of grace and truth. (John 1:14)
Concerning his Son Jesus Christ our Lord, which

was made of the seed of David according to the flesh.
(Romans 1:3)
For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh. (Romans 8:3)
But when the fulness of the time was come, God sent
forth his Son, made of a woman, made under the law,
to redeem them that were under the law, that we might
receive the adoption of sons. (Galatians 4:4-5)
51
Forasmuch then as the children are partakers of flesh

and blood, he also himself likewise took part of the same;
that through death he might destroy him that had the power
of death, that is, the devil; and deliver them who through
fear of death were all their lifetime subject to bondage. For
verily he took not on him the nature of angels; but he took
on him the seed of Abraham. Wherefore in all things it be-
hoved him to be made like unto his brethren, that he might
be a merciful and faithful high priest in things pertaining to
God, to make reconciliation for the sins of the people. For
in that he himself hath suffered being tempted, he is able
to succour them that are tempted. (Hebrews 2:14–18)
For we have not an high priest which cannot be touched

with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin. (Hebrews 4:15)
The most definitive text to explain why Christ took fallen human
nature is found in Hebrews 2:9, 14:
But we see Jesus, who was made a little lower than the
angels for the suffering of death, crowned with glory and
honour; that he by the grace of God should taste death for
every man. . . . Forasmuch then as the children are partak-
ers of flesh and blood, he also himself likewise took part
of the same; that through death he might destroy him that
had the power of death, that is, the devil.
Paul’s reasoning under inspiration is impeccable. Christ had to accept

human fallen flesh and blood “that through death” He might defeat the
enemy of souls both by living a life of sinless obedience to His heavenly
Father and so that He might break the bands of the grave. No being with
an unfallen nature has ever died. Adam and Eve had forfeited their sinless
nature because of sin; therefore, they were subject to death as is every
child of our first parents.
52
The concept that QOD authors borrowed from the fallen churches of
Christendom is totally destructive of the atonement, for Christ could not
have died for our sins without taking fallen human nature.
But we see Jesus, who was made a little lower than

the angels for the suffering of death, crowned with glory
and honour; that he by the grace of God should taste death
for every man. (Hebrews 2:9; see also Romans 8:3; Phi-
lippians 2:5-8)
Some Seventh-day Adventist scholars have concluded that a let-

ter written by Ellen White to an American pastor serving in Tasmania,
Australia in 1895, W.L.H. Baker, supports their views that Christ took
unfallen human nature.
Portions of this letter are reproduced in The Seventh-day Adventist
Bible Commentary, vol. 5, pp. 1128–1129. The full text of the letter is
found in Manuscript Releases, vol. 13, pp. 13–29.
The first conclusion which can be drawn from Sister White’s letter
is that nowhere is the human nature Christ assumed at His incarnation
addressed. Clearly, this was not the issue to which Sister White was ad-
dressing when she wrote,
. . . let every human being be warned from the ground

of making Christ altogether human, such an one as our-
selves. (The Seventh-day Adventist Bible Commentary,
vol. 5, p. 1129)
In The Word Was Made Flesh, author Ralph Larson also reprinted the
majority of the Baker letter (see pp. 311-320). In the following pages,
Larson analyzed the focus of the letter very effectively:
I find Ellen White’s own statement of the problem clear

and satisfactory. She wrote: “Let every human be warned
away from the ground of making Christ altogether human,
such an one as ourselves.” (Emphasis mine.) . . .
53
Let us try to fully internalize this statement, taking care

that no eisegesis (putting our meaning into the text) is min-
gled with our exegesis (getting the writer’s meaning from the
text). These points would appear to be beyond question:
a. The message is intended as a warning.
b. The warning, although primarily addressed
to Baker, is widened to include “every hu-
man being.”
c. The subject matter of the warning is Chris-
tology, the doctrine of Christ.
d. The warning is not limited by its wording
to either the human nature of Christ or the
divine nature of Christ. The writer is speak-
ing of Christ in His totality, the complete
Christ, the entire Christ, the divine-human
Saviour who is both God and man. This is
made clear by the wording of the sentence
itself, and by the context, in which care
is urged lest we “. . . lose or dim the clear
perceptions of His humanity as combined
with divinity.” (Emphasis mine.)
e. The specific content of the warning is that
we be careful to not present Christ to the
people as (1) altogether human, (2) such an
one as ourselves. (Ralph Larson, The Word
Was Made Flesh, op. cit., pp. 321–322.)
While we cannot be sure precisely what belief Elder Baker held to

which Ellen White was responding, Larson concluded that Baker may
have been proposing the “adoptionist” concept. Here is Larson’s expla-
nation of this belief and of Sister White’s response:
Without identifying the Christological error by its

specific technical name, Ellen White found occasion to
refute the principles of Adoptionism. This was a view that
54
Christ was not the Son of God at birth, nor during the first
phase of His earthly life, but became the Son of God by
adoption. . . .
In this interesting letter, we find (1) a warning to Pas-
tor Baker about spending too much time in reading, (2) a
caution against accepting the traditions of the Fathers (a
term which, when capitalized as in the letter, is understood
to refer to the church Fathers), and (3) a warning about
teaching speculative theories that would not be of benefit
to the church members. She also presents a specific, point-
by-point refutation of the errors of Adoptionism. (Ibid.,
pp. 324–325; emphasis Larson’s)
The Desire of Ages, which Ellen White was writing at the time of the
Baker letter, dispels any doubts concerning her belief that Christ took
upon Himself fallen, sinful human nature:
It would have been an almost infinite humiliation for

the Son of God to take man’s nature, even when Adam
stood in his innocence in Eden. But Jesus accepted human-
ity when the race had been weakened by four thousand
years of sin. Like every child of Adam He accepted the
results of the working of the great law of heredity. What
these results were is shown in the history of His earthly
ancestors. He came with such a heredity to share our sor-
rows and temptations, and to give us the example of a
sinless life. (Page 49)
Notwithstanding that the sins of a guilty world were

laid upon Christ, notwithstanding the humiliation of tak-
ing upon Himself our fallen nature, the voice from heaven
declared Him to be the Son of the Eternal. (Page 112)
For four thousand years the race had been decreasing

in physical strength, in mental power, and in moral worth;
55
and Christ took upon Him the infirmities of degenerate

humanity. Only thus could He rescue man from the low-
est depths of his degradation. . . . If we have in any sense
a more trying conflict than had Christ, then He would
not be able to succor us. But our Saviour took humanity,
with all its liabilities. He took the nature of man, with the
possibility of yielding to temptation. We have nothing to
bear which He has not endured. (Page 117)
In our own strength it is impossible for us to deny the

clamors of our fallen nature. Through this channel Satan
will bring temptation upon us. Christ knew that the enemy
would come to every human being, to take advantage of
hereditary weakness, and by his false insinuations to en-
snare all whose trust is not in God. And by passing over
the ground which man must travel, our Lord has prepared
the way for us to overcome. (Pages 122–123.)
Also, in a more recently discovered letter addressed to Dr. John Har-

vey Kellogg, Sister White presented her strong belief in the fallen nature
of Jesus eight years after she wrote the letter to Baker. Her interlineations,
which she added in her own handwriting (indicated by the White Estate
in <brackets> as shown below), is indicative:
When the fullness of time was come, He [Christ]

stepped down from His throne of highest command, laid
aside His royal robe and kingly crown, clothed His divin-
ity with humanity, and came to this earth to exemplify
what humanity must do and be in order to overcome the
enemy and to sit with the Father upon His throne. Com-
ing, as He did, as a man, <to meet and be subjected [to]>
/ with all the tendencies to which man is heir, <working in
every conceivable manner to destroy His faith,> He made
it possible for Himself to be buffeted by human agencies
inspired by Satan. (Letter K-303, 1903)
56
We also note that if He had not taken our fallen humanity, Christ
could not have qualified as our High Priest.
Wherefore in all things it behoved him to be made like

unto his brethren, that he might be a merciful and faithful
high priest in things pertaining to God, to make reconcili-
ation for the sins of the people. (Hebrews 2:17)
Nor could He have strengthened us when we are tempted.
For in that he himself hath suffered being tempted, he

is able to succour them that are tempted. (Hebrews 2:18)
Nor could He have been tempted as we are.

Nor could He have served as our Example.
For even hereunto were ye called: because Christ also

suffered for us, leaving us an example, that ye should fol-
low his steps: who did no sin, neither was guile found in
his mouth: (1 Peter 2:21–22)
The entire plan of salvation, the atonement for our sins, mandated
that Christ took upon Himself our fallen human nature.
Whereas the debate among Seventh-day Adventists from the late
1950s to the early 1980s was focused upon the straightforward issue of
whether Christ took fallen or unfallen human nature, sensing the Biblical
and Spirit of Prophecy evidence overwhelmingly supported the fallen
nature of our Savior’s human nature, a movement in our post-secondary
institutions began to argue that Christ took fallen physical and mental
human nature but took unfallen spiritual human nature.
57
The proponents of this view appear to be confused between the perfect

sinless character of Christ and His inherited nature. However there is
a dangerous flaw in this dichotomy. The physical, mental, and spiritual
aspect of the human nature are interdependent, and in the human life of a
Christian there is every goal to bring these powers into perfect harmony.
The introductory section of the book Education focuses upon this har-
mony. The opening paragraph introduces this.
Our ideas of education take too narrow and too low

a range. There is need of a broader scope, a higher aim.
True education means more than the pursual of a certain
course of study. It means more than a preparation for the
life that now is. It has to do with the whole being, and
with the whole period of existence possible to man. It is
the harmonious development of the physical, the mental,
and the spiritual powers. It prepares the student for the
joy of service in this world and for the higher joy of wider
service in the world to come. (Education, p. 13)
Four other times this three-fold development is addressed. (See ibid.,

pp. 14, 15, 16, 21)
In a knowledge of God all true knowledge and real

development have their source. Wherever we turn, in the
physical, the mental, or the spiritual realm; in whatever
we behold, apart from the blight of sin, this knowledge is
revealed. Whatever line of investigation we pursue, with a
sincere purpose to arrive at truth, we are brought in touch
with the unseen, mighty Intelligence that is working in
and through all. The mind of man is brought into com-
munion with the mind of God, the finite with the Infinite.
The effect of such communion on body and mind and soul
is beyond estimate. (Ibid., p. 14)
58
When Adam came from the Creator’s hand, he bore,

in his physical, mental, and spiritual nature, a likeness to
his Maker. . . .
But by disobedience this was forfeited. Through sin
the divine likeness was marred, and well-nigh obliter-
ated. Man’s physical powers were weakened, his mental
capacity was lessened, his spiritual vision dimmed. He had
become subject to death. Yet the race was not left without
hope. By infinite love and mercy the plan of salvation
had been devised, and a life of probation was granted. To
restore in man the image of his Maker, to bring him back
to the perfection in which he was created, to promote
the development of body, mind, and soul, that the divine
purpose in his creation might be realized--this was to be
the work of redemption. This is the object of education,
the great object of life. (Ibid., p. 15-16)
To love Him, the infinite, the omniscient One, with the

whole strength, and mind, and heart, means the highest
development of every power. It means that in the whole
being--the body, the mind, as well as the soul--the image
of God is to be restored. . . .
The law of love calls for the devotion of body, mind,
and soul to the service of God and our fellow men. (Ibid.,
p. 16)
Created to be “the image and glory of God” (1 Cor-

inthians 11:7), Adam and Eve had received endowments
not unworthy of their high destiny. Graceful and sym-
metrical in form, regular and beautiful in feature, their
countenances glowing with the tint of health and the light
of joy and hope, they bore in outward resemblance the
likeness of their Maker. Nor was this likeness manifest in
the physical nature only. Every faculty of mind and soul
reflected the Creator’s glory. (Ibid., p. 20)
59
From Greek pagan religious philosophy much of Christianity has ac-

cepted the concept that the soul is good and the body evil. This is the basis
for the belief in the destructible body and the immortal soul so common
in Christianity today, but it has no foundation in Biblical instruction.
The reason that Barnhouse and Martin and other evangelicals fiercely
opposed the concept that Christ took upon himself fallen human nature
results from their acceptance of the false Augustinian-Calvinistic con-
cept of original sin, which leads to the conclusion that sin is a state of
being rather than “the transgression of the law.” (1 John 3:4) Thus the
evangelicals believe that to affirm that Christ took upon Himself fallen
human nature is tantamount to the blasphemy of saying that He was a
sinner. Yet Paul is so plain that Christ’s human nature was identical with
fallen man, yet that He was wholly free from sin.
For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh.
(Romans 8:3)
60
Chapter Five
What Was Gained by Conceding to the
Evangelicals’ Unbiblical Errors?
T he answer to the question above can be determined by Barn-

house’s forward to Martin’s book, The Truth About Seventh-day
Adventism (Zondervan, 1960):
Let it be understood that we made only one claim; i.e.,

that those Seventh-day Adventists who follow the Lord in
the same way as their leaders who have interpreted for us the
doctrinal position of their church, are to be considered true
members of the body of Christ. (Ibid., p. 7; as quoted in “In-
troduction to the Annotated Edition,” QODAE, p. xxiv)
An analysis of this limited endorsement really equates “following

the Lord” with “following church leaders.” Seventh-day Adventists have
long accepted that the Bible only is our rule of faith and practice. (The
Great Controversy, p. 243) The true Seventh-day Adventist follows the
Lord by following the words of Holy Scripture. To follow men would
place God’s people in rejection of the warning of the Lord.
Thus saith the Lord; Cursed be the man that trusteth in

man, and maketh flesh his arm, and whose heart departeth
from the Lord. (Jeremiah 17:5)
Today, half a century later, many evangelicals still regard the Seventh-
day Adventist Church as a cult. Those who see Seventh-day Adventists
61
as part of the body of Christ do so not because our church has held stead-
fast to the faith delivered to us, but rather because we have increasingly
been wooed toward the embrace of the ecumenical movement. Many
Seventh-day Adventists no longer see the Seventh-day Adventist church
as God’s chosen end-time church, unique and distinctive from all other
churches.
But ye are a chosen generation, a royal priesthood, an

holy nation, a peculiar people; that ye should shew forth
the praises of him who hath called you out of darkness
into his marvellous light. (1 Peter 2:9)
Some may believe that our conferees in the 1950s were a witness to
the Evangelicals; however, the evidence is all in the other direction. There
is no evidence that Barnhouse nor Martin embraced any of the distinctive
Biblical truths of the Seventh-day Adventist Church. However, Seventh-
day Adventist leaders were willing to confuse the role of the Spirit of
Prophecy in the end-time church and to shift from the important truth
of the completion of Christ’s atonement for His saints in the most holy
place of the heavenly sanctuary and from the belief that Christ took upon
Himself sinful, fallen human nature.
While we believe that many of God’s saints are members of the
fallen churches of Christendom, we believe it is our focused mission to
call these people from these fallen churches into the glorious light of the
everlasting gospel of the three angels’ messages. We have found no other
church which understands the final messages to the world as expounded
in the three angels’ messages. We can review the Scriptures from Gen-
esis chapter 1 to Revelation chapter 22, and we find no other messages
to be proclaimed at the end of this sin-blighted planet’s history to all the
inhabitants of the world other than those three messages. This biblical
mandate is what sets the Seventh-day Adventist Church apart from all
other churches of Christendom, and it is this calling which precludes
us from embracing the compromises necessary to be participants in the
ecumenical union. Our calling is to invite God’s faithful ones out of this
ecumenical movement.
62
What Was Gained by Conceding to the Evangelicals’ Unbiblical Errors?
And I heard another voice from heaven, saying, Come

out of her, my people, that ye be not partakers of her sins,
and that ye receive not of her plagues. For her sins have
reached unto heaven, and God hath remembered her in-
iquities. (Revelation 18:4–5)
This is our work of love for those sincere brethren and sisters in these
churches of other faiths. In this way we can show our love for all other
earnest souls who are seeking the way of salvation.
63
64
Chapter Six
The Consequences of
Questions on Doctrine
M any believe that two or three errors in QOD are of little

consequence to the powerful overall body of truth contained in
the book. But such a conclusion is uninsightful. One error is sufficient
to despoil the whole body of truth. With great insight Sister White has
observed:
Men think they are representing the justice of God,

but they do not represent His tenderness and the great
love wherewith He has loved us. Their human invention,
originating with the specious devices of Satan, appears
fair enough to the blinded eyes of men, because it is inher-
ent in their nature. A lie, believed, practiced, becomes a
truth to them. Thus the purpose of the satanic agencies is
accomplished, that men should reach these conclusions
through the working of their own inventive minds.
But how do men fall into such error? By starting with
false premises, and then bringing everything to bear to
prove the error true. In some cases the first principles
have a measure of truth interwoven with the error, but
it does not lead to any just action, and this is why men
are misled. In order to reign and become a power, they
employ Satan’s methods to justify their own principles.
They exalt themselves as men of superior judgment, and
65
they have stood as representatives of God. (Testimonies

to Ministers, pp. 363–364)
It takes but one small error to change truth to falsehood. Once error
is insinuated into the body of truth, it becomes a cancerous growth which
continues to metastasize, destroying other pillars of truth. This brings
bitter division among God’s people, and it engenders vilification of those
who hold fast to the pillars of the faith. If leaders accept errors, history
attests that they make inappropriate efforts to force upon members a
false unity based upon “loyalty” to leaders and “the church” rather than
upon Bible truth and sanctification in loyalty to Christ. Christ provided
the perfect key to unity in His prayer for unity:
Sanctify them through thy truth: thy word is truth. . . .

And for their sakes I sanctify myself, that they also might
be sanctified through the truth. (John 17:17, 19)
Sister White stated, “There is no sanctification aside from truth.”

(Fundamentals of Christian Education, p. 432) “We must now, by dili-
gent, self-sacrificing effort, endeavor to walk in the love of Christ, in
the unity of the Spirit, through sanctification of the truth.” (Testimonies
for the Church, vol. 9, p. 197) Without truth there is no sanctification,
and without sanctification there is no unity, and without unity there is
no salvation. Sister White emphasized the crucial result of accepting
pure truth alone: “Unity is the sure result of Christian perfection.” (The
Sanctified Life, p. 85)
Until perfect truth is established within the ranks of Seventh-day
Adventists, there can be no character perfection of the body of Christ;
therefore, God’s saints cannot be sealed by the seal of the living God, and,
therefore, they are unprepared to receive the latter rain, and the gospel
commission cannot be completed.
Not one of us will ever receive the seal of God while our
characters have one spot or stain upon them. It is left with
us to remedy the defects in our characters, to cleanse the
66
The Consequences of Questions on Doctrine
soul temple of every defilement. Then the latter rain will fall
upon us as the early rain fell upon the disciples on the Day
of Pentecost. (Testimonies for the Church, vol. 5, p. 214)
The seal of God will never be placed upon the fore-

head of an impure man or woman. It will never be placed
upon the forehead of the ambitious, world-loving man or
woman. It will never be placed upon the forehead of men
or women of false tongues or deceitful hearts. All who
receive the seal must be without spot before God—can-
didates for heaven. (Ibid., p. 216)
Paul fully confirmed the necessity of the unity of the faith that ac-
companies character perfection.
Till we all come in the unity of the faith, and of the

knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ: that we
henceforth be no more children, tossed to and fro, and car-
ried about with every wind of doctrine, by the sleight of men,
and cunning craftiness, whereby they lie in wait to deceive;
but speaking the truth in love, may grow up into him in all
things, which is the head, even Christ: from whom the whole
body fitly joined together and compacted by that which
every joint supplieth, according to the effectual working in
the measure of every part, maketh increase of the body unto
the edifying of itself in love. (Ephesians 4:13–16)
He then presented the tragic consequence of disunity which results

in a life alienated from the character of our perfect Pattern.
This I say therefore, and testify in the Lord, that ye

henceforth walk not as other Gentiles walk, in the vanity
of their mind, having the understanding darkened, be-
ing alienated from the life of God through the ignorance
67
that is in them, because of the blindness of their heart:

who being past feeling have given themselves over unto
lasciviousness, to work all uncleanness with greediness.
(Ephesians 4:17–19)
We do not believe that the architects of the changes in Seventh-day

Adventist doctrine in QOD fully foresaw the terrible consequences of
their compromises by which they thought to please the evangelicals and
to “protect” the Seventh-day Adventist Church from the slander of being
“lumped” with so-called cults. That these experienced leaders surely must
have had their doubts seems to be confirmed by Dr. Herbert Douglass’
anecdotal report, that frequently Roy Allan Anderson would ask him
questions such as, “Herb, what is happening to our church?” (See Herbert
E. Douglass, Opportunity of the Century, p. 42)
The mega public relations blitz presented by the General Conference
through the Ministry magazine—the official organ of the Ministerial As-
sociation of the General Conference where Elders Froom and Anderson
served—assured the readers that this book (QOD) assumed center stage
as the most authentic publication concerning crucial Seventh-day Ad-
ventist beliefs. These books were circulated free to Bible departments
of our colleges and distributed to professors and students. Overnight,
the errors in QOD were being taught to the next generation of ministers,
some of whom were destined to become the leaders of our church. The
ministers preached these errors in the pulpits, and then these errors were
imbibed by the church members en masse. This problem has continued
to this day. That there are those scattered world-wide who, by their own
study or the presentation of faithful men and women, have embraced the
correct teachings upon these doctrines is a witness to the promise that
God’s Word will not return unto Him void. (See Isaiah 55:11)
Was Andreasen divisive when he went public with his concerns? De-
cidedly not! He was following in the same pathway as did Enoch, Noah,
Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, all the “minor” prophets, John
the Baptist, Stephen, Peter, John, James, Jude, Paul, and many others.
To have been silent in the time of crisis in the 1950s would have been
68
The Consequences of Questions on Doctrine
sin against God. It is the only valid response when the souls of humanity
are in the balance.
Son of man, I have made thee a watchman unto the

house of Israel: therefore hear the word at my mouth, and
give them warning from me. When I say unto the wicked,
Thou shalt surely die; and thou givest him not warning,
nor speakest to warn the wicked from his wicked way, to
save his life; the same wicked man shall die in his iniq-
uity; but his blood will I require at thine hand. Yet if thou
warn the wicked, and he turn not from his wickedness,
nor from his wicked way, he shall die in his iniquity; but
thou hast delivered thy soul. Again, When a righteous
man doth turn from his righteousness, and commit iniq-
uity, and I lay a stumblingblock before him, he shall die:
because thou hast not given him warning, he shall die in
his sin, and his righteousness which he hath done shall
not be remembered; but his blood will I require at thine
hand. Nevertheless if thou warn the righteous man, that
the righteous sin not, and he doth not sin, he shall surely
live, because he is warned; also thou hast delivered thy
soul. (Ezekiel 3:17–21)
So thou, O son of man, I have set thee a watchman

unto the house of Israel; therefore thou shalt hear the word
at my mouth, and warn them from me. When I say unto the
wicked, O wicked man, thou shalt surely die; if thou dost
not speak to warn the wicked from his way, that wicked
man shall die in his iniquity; but his blood will I require
at thine hand. Nevertheless, if thou warn the wicked of
his way to turn from it; if he do not turn from his way, he
shall die in his iniquity; but thou hast delivered thy soul.
(Ezekiel 33:7–9)
69
Cry aloud, spare not, lift up thy voice like a trumpet,

and shew my people their transgression, and the house of
Jacob their sins. (Isaiah 58:1)
For Zion’s sake will I not hold my peace, and for

Jerusalem’s sake I will not rest, until the righteousness
thereof go forth as brightness, and the salvation thereof
as a lamp that burneth. And the Gentiles shall see thy
righteousness, and all kings thy glory: and thou shalt be
called by a new name, which the mouth of the Lord shall
name. Thou shalt also be a crown of glory in the hand
of the Lord, and a royal diadem in the hand of thy God.
(Isaiah 62:1–3)
Elder Andreasen made it clear that he understood that he would face

consequences for his noble, lonely stand. Here are his words, “I have
counted the cost it will be to me to continue my opposition, but I am try-
ing to save my beloved denomination from committing suicide. I must be
true to my God, as I see it, and I must be true to the men that trust me.”
(Letter from M. L. Andreasen to R. R. Figuhr, May 9, 1958)
Over all, beginning in 1957, Andreasen published nine papers entitled
“The Atonement” and six entitled “Letters to the Churches.” (QODAE, p.
xxiii) The book Letters to the Churches is still available today. It is evident
that Andreasen was branded as a radical critic of leaders when he should
have been embraced as a faithful watchman on the walls of Zion.
The history of God’s church through the ages is replete with leaders
who have endorsed and embraced false teachings and who have vili-
fied those faithful ones who stood against the heresy and condemned
it. Elder Figuhr had the prestige and power of the General Conference
Presidency against which Andreasen could not prevail. Andreasen may
have perceived the wholesale apostasy which QOD would foment, but
he did not live to see the maturity of this apostasy.
70
Chapter Seven
The Impact of These Three Errors in
Questions on Doctrine
W e acknowledge that both Barnhouse and Martin had sig-

nificant fallout from other evangelicals by declaring Seventh-day
Adventists to be sincere Christians while in the same article maligning
Jehovah’s Witnesses, Mormons, and Christian Scientists. “Eternity lost
one-fourth of its subscribers in protest, and the sale of Martin’s books
plummeted.” (T. E. Unruh, “The Seventh-day Adventist Evangelical
Conferences of 1955-1956,” Adventist Heritage, Vol. 4, No. 2, 1977, p.
44; quoted in QODAE, p. xvii)
However, the consequences of the U-turn away from pillar truths by
the supporters and followers of QOD have had tragic mega-consequences,
greatly impeding the completion of the planet-wide proclamation of the
everlasting gospel, and this has delayed the return of Christ. The damage
to the reputations of Barnhouse and Martin was of minor consequences in
contrast with the tragedy of the delaying of the return of our blessed Lord
by the adoption within the ranks of our Seventh-day Adventist Church of
long-held unbiblical concepts of the fallen churches of Christendom.
Now we will address in capsule form the impact of these three errors
in QOD. They have eroded many areas of our faith, making our church
weak and very vulnerable to the evangelical errors and the dangerous
web of ecumenism whereby we do not make issues of those things which
divide but “unite” on those concepts only which we hold in common.
(See Baptism, Eucharist and Ministry, Faith and Order Paper Number
111 and comments from the Churches of Christendom [Lima, Peru: The
Faith and Order Commission of the World Council of Churches, 1982])
71
Such an accommodation, if not arrested, would destroy the integrity of

the Seventh-day Adventist church and derail its destiny.
Which faithful Seventh-day Adventist would be willing to compro-
mise the three angels’ messages, all doctrines of which are not part of
the beliefs of the ecumenical churches? Which faithful Seventh-day
Adventist would be willing to silence his or her voice from sharing these
transcendent truths with those not of our faith? Could we avoid culpabil-
ity before God if we silenced our settled Bible-founded beliefs on the
doctrines of the seventh-day Sabbath? the sleep-like state in death? adult
believers baptism by emersion? the pre-millennial return of Jesus to take
His saints to heaven to live for 1,000 years? the power of Christ to provide
victory over every temptation and deception of Satan? that Christ is now
our heavenly High Priest conducting the judgment of the human race,
blotting out the sins of the repentant and completing His atonement for
the salvation of His saints? The answers are in the questions. Yet that is
what QOD does.
Knight assigns the blame for the division QOD engendered in our
church to both sides in the controversy and the strong personalities of
Froom and Andreasen:
Looking back, one can only speculate on the different

course of Adventist history if Andreasen had been consulted
regarding the wording of the Adventist position on the atone-
ment, if Froom and his colleagues hadn’t been divisive in
their handling of issues related to the human nature of Christ,
if both Froom and Andreasen would have had softer person-
alities. (QODAE, p. xxvi; emphasis in the original)
No doubt Froom and Andreasen were passionate concerning their

positions. Yet we must never lose sight of the fact that it is the infiltration
of error into God’s perfect truth which, without exception, has engen-
dered division into God’s church. Personalities may at times exacerbate
the division, but no division can be assigned to those who uphold truth.
Yet the upholders of truth are routinely labeled the “troublers of Israel.”
The Sanhedrin accused Christ of dividing the church.
72
The Impact of These Three Errors in Questions on Doctrine
The rabbis hoped to excite suspicion of Christ. They

represented Him as trying to overthrow the established
customs, thus causing division among the people. (The
One thing which we do know is that Andreasen became a model for many
of us younger men, demonstrating the integrity and the earnestness by which
we should speak up, address, and seek to reverse the intrusion of heresy into
God’s chosen church. We cannot be silent in a time of spiritual crisis.
If God abhors one sin above another, of which His

people are guilty, it is doing nothing in case of an emer-
gency. Indifference and neutrality in a religious crisis is
regarded of God as a grievous crime and equal to the very
worst type of hostility against God. (Testimonies for the
Church, Vol. 3, p. 280)
It was the results of QOD which led to the protest of the Concerned
Brethren in Australia. These brethren (often called the CB’s) included a
retired union president, retired conference and mission presidents, retired
department leaders from the local to the General Conference level who
protested the rampaging apostasy which developed rapidly in Australia
in the 1970s. It became a term of derision and led to the discrediting of
these anguished retired leaders. One of them, a retired evangelist and
division ministerial secretary, Pastor George Burnside, when warned by
a minister friend that he was being classified with the CB’s, responded,
“I am not a CB, I am a DB—a disgusted brother.” All the original “CB’s”
have now passed to their earthly rest.
Froom explained to Elder Figuhr, “If you know the backgrounds,
the attitudes, the setting of it all, you would understand why we stated
these things as we have.” (L. E. Froom, letter to R. R. Figuhr, April 26,
1955; quoted in QODAE, p. xxvi.) Tragically, Froom’s explanation does
not stand well in the light of history which has revealed the chaos which
these changes have brought into the cherished belief system of the bibli-
cally-based doctrines of the Seventh-day Adventist Church.
73
A. Some of the Consequences of Diminishing and Confusing the

Role of the Spirit of Prophecy in the Church
1. It has led many to scorn what they call the exclusiveness of the iden-
tification of the Seventh-day Adventist Church as the remnant church
of Biblical prophecy. This identification does not imply that all Sev-
enth-day Adventists are part of the remnant but that it is the church
which contains those who “keep the commandments of God and have
the testimony of Jesus Christ” which is the Spirit of Prophecy.
And the dragon was wroth with the woman, and

went to make war with the remnant of her seed, which
keep the commandments of God, and have the testi-
mony of Jesus Christ. (Revelation 12:17)
And I fell at his feet to worship him. And he said

unto me, See thou do it not: I am thy fellowservant,
and of thy brethren that have the testimony of Jesus:
worship God: for the testimony of Jesus is the spirit
of prophecy. (Revelation 19:10)
At probation’s close, all God’s people will be Seventh-day

Adventists, for all the world’s inhabitants will have heard the ever-
lasting gospel, and the faithful will accept every precept of God.
2. Many have ignored or opposed the promised gift of the Spirit of
Prophecy as we approach the close of this earth’s history.
And it shall come to pass afterward, that I will

pour out my spirit upon all flesh; and your sons
and your daughters shall prophesy, your old men
shall dream dreams, your young men shall see
visions. (Joel 2:28)
3. No longer do the official baptismal vows contain reference to the

Spirit of Prophecy as did the former vows. At the 1985 General Con-
ference the term the “gift of prophecy” replaced the term “Spirit of
74
Prophecy.” They are not the same. (See chapter 2.) The divine role
of Ellen White now can be unknown to baptismal candidates.
4. It has led some to claim that after about 1884 the Spirit of Prophecy
books have been tampered with and are therefore unreliable.
5. Others claim that the Spirit of Prophecy writings before 1890 are
unreliable because only about 1890 did Sister White first state that
she may have to pass through the portals of the tomb. Therefore, it is
claimed that her early counsels do not have relevance to us today, as
before 1890 she believed she would be alive when Jesus returned.
6. It has led to many rejecting God’s blessed reforms, including the
following:
Sabbath Reform
Ye shall keep my sabbaths, and reverence my
sanctuary: I am the Lord. (Leviticus 19:30)
If thou turn away thy foot from the sabbath, from

doing thy pleasure on my holy day; and call the sabbath
a delight, the holy of the Lord, honourable; and shalt
honour him, not doing thine own ways, nor finding
thine own pleasure, nor speaking thine own words:
then shalt thou delight thyself in the Lord; and I will
cause thee to ride upon the high places of the earth, and
feed thee with the heritage of Jacob thy father: for the
mouth of the Lord hath spoken it. (Isaiah 58:13–14)
Health Reform
Whether therefore ye eat, or drink, or whatso-
ever ye do, do all to the glory of God. (1 Corinthians
10:31)
Music Reform
Speaking to yourselves in psalms and hymns and
spiritual songs, singing and making melody in your
heart to the Lord. (Ephesians 5:19)
75
Entertainment Reform
For thou art not a God that hath pleasure in wicked-
ness: neither shall evil dwell with thee. (Psalm 5:4)
Thou wilt shew me the path of life: in thy presence

is fulness of joy; at thy right hand there are pleasures
for evermore. (Psalm 16:11)
Recreational Reform
And because he was of the same craft, he abode
with them, and wrought: for by their occupation they
were tentmakers. (Acts 18:3)
And he said unto them, Come ye yourselves apart

into a desert place, and rest a while: for there were
many coming and going, and they had no leisure so
much as to eat. (Mark 6:31)
Dress Reform
The woman shall not wear that which pertaineth
unto a man, neither shall a man put on a woman’s
garment: for all that do so are abomination unto the
Lord thy God. (Deuteronomy 22:5)
In like manner also, that women adorn themselves

in modest apparel, with shamefacedness and sobriety;
not with broided hair, or gold, or pearls, or costly
array; but (which becometh women professing godli-
ness) with good works. (1 Timothy 2:9–10)
Whose adorning let it not be that outward adorn-

ing of plaiting the hair, and of wearing of gold, or of
putting on of apparel; but let it be the hidden man of
the heart, in that which is not corruptible, even the
76
ornament of a meek and quiet spirit, which is in the

sight of God of great price. (1 Peter 3:3–4)
Educational Reform
Hear, O Israel: The Lord our God is one Lord: and
thou shalt love the Lord thy God with all thine heart,
and with all thy soul, and with all thy might. And these
words, which I command thee this day, shall be in
thine heart: and thou shalt teach them diligently unto
thy children, and shalt talk of them when thou sittest
in thine house, and when thou walkest by the way, and
when thou liest down, and when thou risest up. And
thou shalt bind them for a sign upon thine hand, and
they shall be as frontlets between thine eyes. And thou
shalt write them upon the posts of thy house, and on
thy gates. (Deuteronomy 6:4–9)
All scripture is given by inspiration of God, and is

profitable for doctrine, for reproof, for correction, for
instruction in righteousness. (2 Timothy 3:16)
Family Life Reform

Husbands, love your wives, even as Christ also
loved the church, and gave himself for it; that he might
sanctify and cleanse it with the washing of water by
the word, that he might present it to himself a glori-
ous church, not having spot, or wrinkle, or any such
thing; but that it should be holy and without blemish.
So ought men to love their wives as their own bodies.
He that loveth his wife loveth himself. (Ephesians
5:25–28)
Wives, submit yourselves unto your own hus-

bands, as it is fit in the Lord. Husbands, love your
wives, and be not bitter against them. Children, obey
77
your parents in all things: for this is well pleasing

unto the Lord. Fathers, provoke not your children to
anger, lest they be discouraged. Servants, obey in all
things your masters according to the flesh; not with
eyeservice, as menpleasers; but in singleness of heart,
fearing God. (Colossians 3:18–22)
B. Some of the Consequences of Rejecting the Final Atonement in

the Heavenly Sanctuary
1. The rejection of the Old Testament types as a shadow of the
heavenly sanctuary ministry of Christ.
Who serve unto the example and shadow of heav-

enly things, as Moses was admonished of God when
he was about to make the tabernacle: for, See, saith
he, that thou make all things according to the pattern
shewed to thee in the mount. (Hebrews 8:5)
2. Some reject the belief that the completion of Christ’s atonement

takes place in the second apartment of the heavenly sanctuary.
And there shall be no man in the tabernacle of the

congregation when he goeth in to make an atonement
in the holy place, until he come out, and have made an
atonement for himself, and for his household, and for
all the congregation of Israel. (Leviticus 16:17)
3. The rejection or reapplication of the 2300-day prophecy of Daniel

8:14, altering its reference to Christ’s Second-Apartment ministry
in the heavenly sanctuary.
And he said unto me, Unto two thousand and three

hundred days; then shall the sanctuary be cleansed.
(Daniel 8:14)
78
5. The rejection by many of the investigative (end-time / pre-advent)

judgment and/or denying that Christ began His Second-Apartment
ministry in 1844.
And as he reasoned of righteousness, temperance,

and judgment to come, Felix trembled, and answered,
Go thy way for this time; when I have a convenient
season, I will call for thee. (Acts 24:25)
Saying with a loud voice, Fear God, and give glory

to him; for the hour of his judgment is come: and wor-
ship him that made heaven, and earth, and the sea, and
the fountains of waters. (Revelation 14:7)
6. The blotting out of sin at the time of the latter rain is rejected by
many.
Repent ye therefore, and be converted, that your

sins may be blotted out, when the times of refresh-
ing shall come from the presence of the Lord. (Acts
3:19)
7. Many now hold to a completed atonement on the cross.
A minister of the sanctuary, and of the true taber-

nacle, which the Lord pitched, and not man. (Hebrews
8:2)
For Christ is not entered into the holy places made

with hands, which are the figures of the true; but into
heaven itself, now to appear in the presence of God
for us. (Hebrews 9:24)
And if Christ be not raised, your faith is vain;

ye are yet in your sins. Then they also which are
79
fallen asleep in Christ are perished. (1 Corinthians

15:17–18)
For if, when we were enemies, we were reconciled

to God by the death of his Son, much more, being
reconciled, we shall be saved by his life. (Romans
5:10)
For we are saved by hope: but hope that is seen is

not hope: for what a man seeth, why doth he yet hope
for? (Romans 8:24)
C. Some of the Consequences of Rejecting the Fact that Christ

Took Our Fallen Human Nature
1. Many reject Christ’s provision to give humans victory over all
sin and worldliness.
Now unto him that is able to keep you from fall-

ing, and to present you faultless before the presence
of his glory with exceeding joy. (Jude 24)
Having therefore these promises, dearly beloved,

let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God.
(2 Corinthians 7:1)
And ye know that he was manifested to take away

our sins; and in him is no sin. Whosoever abideth in
him sinneth not: whosoever sinneth hath not seen him,
neither known him. Little children, let no man deceive
you: he that doeth righteousness is righteous, even as he
is righteous. He that committeth sin is of the devil; for
the devil sinneth from the beginning. For this purpose
the Son of God was manifested, that he might destroy
the works of the devil. Whosoever is born of God doth
80
not commit sin; for his seed remaineth in him: and he

cannot sin, because he is born of God. (1 John 3:5–9)
Whereby are given unto us exceeding great and

precious promises: that by these ye might be partakers
of the divine nature, having escaped the corruption
that is in the world through lust. (2 Peter 1:4)
This I say then, Walk in the Spirit, and ye shall not

fulfil the lust of the flesh. (Galatians 5:16)
The remnant of Israel shall not do iniquity, nor

speak lies; neither shall a deceitful tongue be found
in their mouth: for they shall feed and lie down, and
none shall make them afraid. (Zephaniah 3:13)
Here is the patience of the saints: here are they

that keep the commandments of God, and the faith of
Jesus. (Revelation 14:12)
2. Many claim that Christ has a different nature from us and therefore
cannot be fully our Example.
For even hereunto were ye called: because Christ

also suffered for us, leaving us an example, that ye
should follow his steps: who did no sin, neither was
guile found in his mouth: (1 Peter 2:21–22)
3. Many fail to acknowledge the maturing of our perfection of

character by increasing knowledge and understanding, under
the promptings of the Holy Spirit.
That we henceforth be no more children, tossed to

and fro, and carried about with every wind of doctrine,
by the sleight of men, and cunning craftiness, whereby
81
they lie in wait to deceive; but speaking the truth in

love, may grow up into him in all things, which is the
head, even Christ. (Ephesians 4:14–15)
Therefore the Son of man is Lord also of the sab-

bath. (Mark 2:28)
4. Many have accepted relational theology. All we need for salvation,

they say, is to have a “relationship” with Jesus when the Bible
teaches that we must abide in Christ, have the mind of Christ,
that Christ must be in us, and we must be in Christ.
Abide in me, and I in you. As the branch cannot bear

fruit of itself, except it abide in the vine; no more can ye,
except ye abide in me. I am the vine, ye are the branches:
He that abideth in me, and I in him, the same bringeth
forth much fruit: for without me ye can do nothing. If
a man abide not in me, he is cast forth as a branch, and
is withered; and men gather them, and cast them into
the fire, and they are burned. If ye abide in me, and my
words abide in you, ye shall ask what ye will, and it
shall be done unto you. Herein is my Father glorified,
that ye bear much fruit; so shall ye be my disciples. As
the Father hath loved me, so have I loved you: continue
ye in my love. If ye keep my commandments, ye shall
abide in my love; even as I have kept my Father’s com-
mandments, and abide in his love. (John 15:4–10)
If ye love me, keep my commandments. And I

will pray the Father, and he shall give you another
Comforter, that he may abide with you for ever; even
the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye
know him; for he dwelleth with you, and shall be in
you. . . . He that hath my commandments, and keepeth
82
them, he it is that loveth me: and he that loveth me

shall be loved of my Father, and I will love him, and
will manifest myself to him. (John 14:15-17, 21)
Let this mind be in you, which was also in Christ

Jesus. (Philippians 2:5)
He that eateth my flesh, and drinketh my blood,

dwelleth in me, and I in him. (John 6:56)
Hereby know we that we dwell in him, and he in

us, because he hath given us of his Spirit. And we have
seen and do testify that the Father sent the Son to be
the Saviour of the world. Whosoever shall confess that
Jesus is the Son of God, God dwelleth in him, and he
in God. And we have known and believed the love that
God hath to us. God is love; and he that dwelleth in love
dwelleth in God, and God in him. (1 John 4:13–16)
5. Many have accepted an impotent gospel.
For I am not ashamed of the gospel of Christ: for

it is the power of God unto salvation to every one
that believeth; to the Jew first, and also to the Greek.
(Romans 1:16)
One of our denomination’s most influential scholars, Englishman

Edward Heppenstall, taught many students the new theology. He
expressed anti-biblical concepts against the power of Christ to enable
sinners to live victorious lives. He influenced a generation of pastors
at Andrews University to accept errors such as the following:
Sinless perfection is God’s ideal for His children.

. . . This will be realized with the return of Christ, not
before. (Edward Heppenstall, Perfection, p. 64)
83
The Bible rejects every possibility of our reaching

sinless perfection in this life. (Ibid., p. 75.)
Other professors in our tertiary institutions have followed suit.

6. Many believe that unforsaken sin will not deprive them of their
entrance into the kingdom of heaven.
Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven; but he that doeth the
will of my Father which is in heaven. Many will say to
me in that day, Lord, Lord, have we not prophesied in
thy name? and in thy name have cast out devils? and in
thy name done many wonderful works? And then will
I profess unto them, I never knew you: depart from
me, ye that work iniquity. (Matthew 7:21–23)
But your iniquities have separated between you

and your God, and your sins have hid his face from
you, that he will not hear. (Isaiah 59:2)
For whatsoever is born of God overcometh the

world: and this is the victory that overcometh the
world, even our faith. (1 John 5:4)
Behold, all souls are mine; as the soul of the fa-

ther, so also the soul of the son is mine: the soul that
sinneth, it shall die. . . . The soul that sinneth, it shall
die. The son shall not bear the iniquity of the father,
neither shall the father bear the iniquity of the son:
the righteousness of the righteous shall be upon him,
and the wickedness of the wicked shall be upon him.
. . . But when the righteous turneth away from his
righteousness, and committeth iniquity, and doeth ac-
cording to all the abominations that the wicked man
doeth, shall he live? All his righteousness that he hath
84
done shall not be mentioned: in his trespass that he

hath trespassed, and in his sin that he hath sinned, in
them shall he die. (Ezekiel 18:4, 20, 24)
What a carnage of lost souls is in our church today, largely as a re-

sult of these three major errors in QOD! Although many contemporary
Seventh-day Adventists, no doubt, have no knowledge of QOD, large
numbers will have imbibed the theological errors which can be traced
to this book. All but a few Seventh-day Adventist scholars have no per-
sonal knowledge of the pre-QOD era of Adventism. What lessons can
be learned?
1. The Bible must be re-established as the basis of all faith and

practice.
2. Do not marginalize the God-given Spirit of Prophecy to help
His people navigate through the treacherous minefield of
doctrinal error and worldly practices which Satan seeks to
infiltrate into the Seventh-day Adventist Church.
3. Do not minimize the consequence of even one deviation from
divine truth. Truth is only truth if it is free from all error.
4. There are times when leaders make serious mistakes which
must be corrected.
5. Do not seek to silence the voices of warning.
6. Do not seek to discredit the one who raises his or her voice of
warning against the intrusion of false views into the Seventh-
day Adventist church. Such warnings are just as necessary as
enlightening messages and are essential in this end time of
earth’s history.
Son of man, I have made thee a watchman unto the

house of Israel: therefore hear the word at my mouth, and
give them warning from me. When I say unto the wicked,
Thou shalt surely die; and thou givest him not warning,
nor speakest to warn the wicked from his wicked way, to
85
save his life; the same wicked man shall die in his iniquity;
but his blood will I require at thine hand. Yet if thou warn
the wicked, and he turn not from his wickedness, nor from
his wicked way, he shall die in his iniquity; but thou hast
delivered thy soul. (Ezekiel 3:17–19)
So thou, O son of man, I have set thee a watchman

unto the house of Israel; therefore thou shalt hear the word
at my mouth, and warn them from me. When I say unto the
wicked, O wicked man, thou shalt surely die; if thou dost
not speak to warn the wicked from his way, that wicked
man shall die in his iniquity; but his blood will I require
at thine hand. Nevertheless, if thou warn the wicked of
his way to turn from it; if he do not turn from his way, he
shall die in his iniquity; but thou hast delivered thy soul.
(Ezekiel 33:7–9)
Work with all your might to save your own souls and
the souls of others. It is no time now to cry, “Peace and
safety.” It is not silver-tongued orators that are needed
to give this message. The truth in all its pointed severity
must be spoken. Men of action are needed—men who will
labor with earnest, ceaseless energy for the purifying of
the church and the warning of the world. (Testimonies,
vol. 5, p. 187)
86
Chapter Eight
The Influence of Questions on Doctrine
Upon Seventh-day Adventists Believe
A meeting of no small significance took place at the General Con-

ference on January 27, 1988. The meeting was initiated by the Gen-
eral Conference President, Elder Neal Wilson, after consultation with
the former General Conference President, Elder Robert H. Pierson. The
meeting was between twenty-three General Conference leaders and for-
mer leaders and eight leaders of self-supporting ministries. The meeting
was chaired by Elder Wilson.
At this time Colin can remember seven of the eight self-supporting
leaders: Elder Joe Crews (Amazing Facts); Dr. Herbert Douglass (Wei-
mar Institute); Pastor John Osborne (Prophecy Countdown); Elder Ron
Spear (Hope International); Dr. Colin Standish (Hartland Institute); Elder
Laverne Tucker (The Quiet Hour); and Elder Robert Wieland (The 1888
Message Study Committee).
The twenty-three General Conference leaders included Elder Neal
Wilson (General Conference President); all but one of the Vice-Presi-
dents; Elder Charles Bradford (North American Division President); Elder
Robert Pierson (retired General Conference President); and Dr. Leo Van
Dolson (senior Sabbath School quarterly editor).
During the meetings a dialogue ensued concerning the upcoming
book Seventh-day Adventists Believe . . . : A Biblical Exposition of 27
Fundamental Doctrines, which was about to be released to the Adventist
Book Centers.
There was great apprehension expressed at this meeting about the
contents of this book. As Colin recalls, those who led out in expressing
87
concerns were Dr. Herbert Douglass, Dr. Leo Van Dolson, and Colin, him-
self. The expressed concerns centered about the divisions caused by QOD.
The thought was expressed that, if Seventh-day Adventists Believe was
no better than QOD, it would be wise not to publish it. Concern was also
expressed that the original contributor to the book, Dr. Normal Gulley,
was not theologically sound concerning the human nature of Christ.
We were assured that Seventh-day Adventists Believe was much dif-
ferent from QOD. This was reinforced by the emphasis that the original
manuscript had been thoroughly revised by Dr. P. G. Damsteegt, a teacher
in the church history department of Andrews University. That statement
tended to calm the concerns, for, Colin believes, those who expressed
concerns had confidence in the Biblical integrity of Dr. Damsteegt. How-
ever, when the book became available, we were greatly alarmed when
the acknowledgements (ibid, p. v), which presented a long list of those
“who gave special attention” to the book, represented a spectrum which
included many known revisionists of the Seventh-day Adventist faith.
When Floyd Greenleaf revised and updated Richard W. Schwarz’s
Light Bearers to the Remnant, 1979, in Light Bearers, A History of the
Seventh-day Adventist Church, he addressed the issue of Seventh-day
Adventists Believe. This is what is stated: “Although at the time [1957]
Questions on Doctrine was the most definitive book-length statement on
Adventist beliefs, within two decades it fell into disuse. In some circles
Adventists consciously opposed it. In 1988 a new volume, Seventh-day
Adventists Believe, became the favored and most widely consulted dec-
laration of Adventist doctrine.” (Ibid., p. 456)
Greenleaf was accurate in reporting that QOD was little referenced
after the 1970s. It was during the seventies and early eighties that many
informal and planned public meetings were held in which the teachings
of QOD—especially on the human nature of Christ and the final atone-
ment—were exposed as error.
These meetings were expanded at the end of the 1970s to encompass
a broader range of topics under what was now termed “the new theol-
ogy,” which could be equated with the other errors which were the logical
consequences of QOD. Thus errors were corrected by the presentation
of these truths:
88
The Influence of QOD Upon Seventh-day Adventists Believe
1. The power of the gospel enables a victorious Christian life in

those who surrender their will to the will of their Savior.
Having therefore these promises, dearly beloved,

let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God.
(2 Corinthians 7:1)
Now unto him that is able to keep you from falling,

and to present [you] faultless before the presence of
his glory with exceeding joy. (Jude 24)
2. The gospel of salvation embraces justification by faith and sanc-

tification by faith in Christ’s blood.
Therefore being justified by faith, we have peace

with God through our Lord Jesus Christ. . . . Much
more then, being now justified by his blood, we shall
be saved from wrath through him. (Romans 5:1, 9)
To open their eyes, and to turn them from darkness

to light, and from the power of Satan unto God, that
they may receive forgiveness of sins, and inheritance
among them which are sanctified by faith that is in
me. (Acts 26:18)
By the which will we are sanctified through the

offering of the body of Jesus Christ once for all. (He-
brews 10:10)
But we are bound to give thanks alway to God for

you, brethren beloved of the Lord, because God hath
from the beginning chosen you to salvation through
sanctification of the Spirit and belief of the truth. (2
Thessalonians 2:13)
89
Elect according to the foreknowledge of God the

Father, through sanctification of the Spirit, unto obedi-
ence and sprinkling of the blood of Jesus Christ: Grace
unto you, and peace, be multiplied. (1 Peter 1:2)
3. The man of Romans 7 was a convicted man but not a converted

man. Compare Romans 7:17 to Galatians 2:20. This man is not con-
verted until Romans 7:25, after he surrenders his life to Jesus.
Now then it is no more I that do it, but sin that

dwelleth in me. (Romans 7:17)
I am crucified with Christ: nevertheless I live; yet

not I, but Christ liveth in me: and the life which I now
live in the flesh I live by the faith of the Son of God,
who loved me, and gave himself for me. (Galatians
2:20)
I thank God through Jesus Christ our Lord. So

then with the mind I myself serve the law of God. . . .
(Romans 7:25)
There is therefore now no condemnation to them

which are in Christ Jesus, who walk not after the flesh,
but after the Spirit. For the law of the Spirit of life in
Christ Jesus hath made me free from the law of sin
and death. For what the law could not do, in that it was
weak through the flesh, God sending his own Son in
the likeness of sinful flesh, and for sin, condemned sin
in the flesh: that the righteousness of the law might be
fulfilled in us, who walk not after the flesh, but after
the Spirit. (Romans 8:1–4)
Who shall separate us from the love of Christ?

shall tribulation, or distress, or persecution, or famine,
90
or nakedness, or peril, or sword? As it is written, For

thy sake we are killed all the day long; we are ac-
counted as sheep for the slaughter. Nay, in all these
things we are more than conquerors through him that
loved us. For I am persuaded, that neither death, nor
life, nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to separate
us from the love of God, which is in Christ Jesus our
Lord. (Romans 8:35-39)
4. The new birth encompasses justification and sanctification.
Jesus answered, Verily, verily, I say unto thee, Ex-

cept a man be born of water and of the Spirit, he cannot
enter into the kingdom of God. (John 3:5)
5. The nature of sin is transgression of the law.
Whosoever committeth sin transgresseth also the

law: for sin is the transgression of the law. (1 John
3:4)
6. Humans are born with innate tendencies to sin, not original sin.
Behold, I was shapen in iniquity, and in sin did

my mother conceive me. (Psalm 51:5)
7. Salvation is conditional.
The soul that sinneth, it shall die. The son shall not
bear the iniquity of the father, neither shall the father
bear the iniquity of the son: the righteousness of the
righteous shall be upon him, and the wickedness of
the wicked shall be upon him. But if the wicked will
91
turn from all his sins that he hath committed, and keep
all my statutes, and do that which is lawful and right,
he shall surely live, he shall not die. All his trans-
gressions that he hath committed, they shall not be
mentioned unto him: in his righteousness that he hath
done he shall live. Have I any pleasure at all that the
wicked should die? saith the Lord God: and not that
he should return from his ways, and live? But when
the righteous turneth away from his righteousness,
and committeth iniquity, and doeth according to all
the abominations that the wicked man doeth, shall he
live? All his righteousness that he hath done shall not
be mentioned: in his trespass that he hath trespassed,
and in his sin that he hath sinned, in them shall he die.
(Ezekiel 18:20–24)
8. Sin is not accounted to the unwillfully ignorant.
Jesus said unto them, If ye were blind, ye should

have no sin: but now ye say, We see; therefore your
sin remaineth. (John 9:41)
If I had not come and spoken unto them, they had

not had sin: but now they have no cloak for their sin.
(John 15:22)
Therefore to him that knoweth to do good, and

doeth it not, to him it is sin. (James 4:17)
And the times of this ignorance God winked at;

but now commandeth all men every where to repent.
(Acts 17:30)
9. Sister White’s writings are a fulfillment of the promise of the

Spirit of prophecy’s guidance of God’s end-time people.
92
And the dragon was wroth with the woman, and

went to make war with the remnant of her seed, which
keep the commandments of God, and have the testi-
mony of Jesus Christ. (Revelation 12:17)
And I fell at his feet to worship him. And he said

unto me, See thou do it not: I am thy fellowservant,
and of thy brethren that have the testimony of Jesus:
worship God: for the testimony of Jesus is the spirit
of prophecy. (Revelation 19:10)
To our knowledge, the first major challenge to the new theology

in book form took place when Dr. John Clifford and Russell wrote the
book Conflicting Concepts of Righteousness by Faith in the Seventh-day
Adventist Church, Australasian Division, published by the Burnside
Press in 1976, which received an encouraging review from Elder Robert
Pierson:
A few days ago I received from you [Dr. John Clif-

ford] and Doctor Standish copies of the results of re-
search on the subject of Righteousness by Faith which
you two brethren had undertaken. You had prepared
some very good material, and we appreciated its input.
(Letter written by Pastor Pierson to Dr. John Clifford,
dated May 6, 1976.)
Elder Kenneth Wood also wrote a letter of encouragement:
While at Palmdale I examined it [Conflicting Con-

cepts] carefully, and since returning to Washington I have
given it further study. . . .
From the brief overview of your document, I would
say that it presents the historic view on righteousness by
faith as proclaimed by Adventists for many decades. In
saying this, I do not mean to either endorse everything
93
exactly as it has been expressed in the booklet, or to af-

firm that there are not other ways in which the subject of
righteousness by faith may be presented. I feel, however,
that anyone reading your booklet with an open mind and
a prayerful spirit would find it helpful and would be led
to a desire for a closer walk with the Lord. The purpose of
righteousness by faith is not merely to change our standing
before God, but to change our hearts and bring them into
harmony with His will. (Letter written by Pastor Kenneth
Wood to Dr. Russell Standish, dated June 7, 1976.)
The first direct addressing of the new theology in public meetings

took place at Vision Valley, a camp near Sydney, Australia in 1979. The
main speakers were Dr. Ralph Larson (pastor of the Campus Hill Church,
Loma Linda, California), two New Zealanders—Pastor George Burnside
(retired South Pacific Division evangelist and former division ministerial
secretary) and Pastor Austin Cooke (retired South Pacific Division evan-
gelist)—and Colin (dean of Weimar College). Of course, the righteous-
ness by faith issue of the Review and Herald in 1974 was also seeking
to redress the concepts of the new theology.
Soon, camp meetings on every inhabited continent were convened.
These camp meetings upheld precious Seventh-day Adventist truths
which had been seriously compromised by the QOD authors. Literally
thousands of such meetings have been held since then, and scores of
books have been written against the new theology.
We now address the question, “Did the book Seventh-day Adventists
Believe redress the errors presented in QOD?” We think not. In the Ad-
ventist Review of November 5, 1992, an undated sixteen-page insert by
undisclosed authors appeared entitled The Seventh-day Adventist Church
and Certain Private Organizations. In this issue, a quote was included
from an article Colin had written and which was published in the Our
Firm Foundation magazine of June 1989. Colin’s statement quoted was,
“The official Seventh-day Adventist statement of beliefs is couched in
such a way that pivotal doctrines such as victorious Christian living, the
nature of Christ, and the atonement are left sufficiently general that all
94
but the most rabid New Theology teachers can give confident assent to
them. Thus it is hard to take strong action against them.” (Ibid., p. 8)
These anonymous authors of this insert responded to Colin’s state-
ment with these astonishing words: “But that is exactly the point. The
united church in session has deliberately chosen to leave some points
open because general agreement on specifics does not exist.” (Ibid.)
Is it true that “the united church in session has deliberately chosen
to leave some points open . . .”? Russell was a delegate representing the
South-East Asian Union when these 27 beliefs were voted at the 1980
General Conference Session in Dallas, Texas. No such debate or decision
was made to keep some areas open. Colin also attended this Dallas Ses-
sion and heard the whole debate. Indeed, that issue was not discussed,
and no such decision was voted.
Indeed, we had no idea until 2004 that the Twenty-Seven Fundamen-
tal Beliefs were not those which had been prepared by the committee
which had been appointed after the 1975 General Conference Session
in Vienna, Austria.
The members of the ad hoc committee, entrusted with the task of
preparing the new Statement of Fundamental Beliefs were all men known
to us:
Dr. Charles Bradford, Associate Secretary of the General
Conference
Elder Reginald Dower, Secretary of the General Conference
Ministerial Association
Pastor Duncan Eva, General Conference Vice-President
(Chairman)
Elder Clyde Franz, Secretary of the General Conference
Elder Willis Hackett, Vice-President of the General Conference
Dr. Richard Hammill, Vice-President of the General
Conference
Dr. Gordon Hyde, General Field Secretary of the General
Conference
Pastor Alf Lohne, Vice-President of the General Conference
Dr. Bernard Seton, Associate Secretary of the General Confer-
ence (Secretary)
95
Elder Arthur White, Secretary of the Ellen G. White Estate
This list included some men who were very faithful to the Seventh-
day Adventist message.
In 1980, however, the work of the ad hoc drafting committee was
virtually superseded, although this was far from the intention of the Gen-
eral Conference. That the General Conference permitted the work of its
sub-committee to be effectively hijacked by the theologians of Andrews
University is a matter of the deepest concern.
This unseemly activity must be born in mind as we evaluate the
Twenty-Seven Fundamentals. God never works through such means.
In preparation for the 1980 General Conference Session, the General
Conference ad hoc committee which was delegated to redraft our funda-
mental beliefs, had completed its work by August, 1979. This provided
a mere eight months for further consultations and evaluations. It was in
this period that the consequences of the selection of the faulty members
to the ad hoc committee became evident.
We have been unable to obtain a copy of the ad hoc committee’s draft
fundamental beliefs. Until this is made available we cannot know whether
or not it more strongly upheld our Bible and Spirit of Prophecy-based
faith than the final submission. We feel convicted that men such as Elders
Dower, Franz, Hackett, Hyde, Lohne and White would not have been of
a mind to leave loopholes in the fundamentals which would have opened
the doors to the serious dilution of the faith. Yet the final Twenty-seven
Fundamentals were full of such loopholes.
If, as we suspect, the ad hoc committee’s recommendations were
firmer than those of the final Twenty-seven Fundamentals adopted, then
the recommendations of Pastor Eva (chairman) and Seton (secretary) may
be evaluated by some as a none-too-subtle attempt to subvert the wishes
of the full committee. The liberal agenda not infrequently achieves its
aims against the will of the majority.
Pastors Eva’s and Seton’s recommendation ensured that any hope
that a straightforward statement of the principles of our faith would be
produced, irrespective of the draft suggestions of the 1980 General Con-
96
ference ad hoc committee, would not be fulfilled. Their recommenda-

tions are documented:
[Pastor Eva] said that before the new statement would

be submitted to the full Church Manual Committee, it
would be presented to “certain professors at the Seminary
with whom we will meet in September.” After the Church
Manual committee gave its approval, the statement would
proceed to the [General Conference] officers, the union
[conference] presidents, the Annual Council, and finally
to the General Conference session in Dallas [the follow-
ing April]. (Dr. Lawrence Geraty, President, La Sierra
University, “A New Statement of Fundamental Beliefs,”
Spectrum, Vol. 11, Issue No. 1, Summer, 1980, p. 3).
Further, Pastor Seton recalled:
When that further limited revision was completed, I

ventured to suggest that it would be wise to submit the
document to our professional theologians on the basis that
it would be better to have their reactions before the docu-
ment went further rather than await their strictures on the
session floor. There was some hesitation, but eventually
the suggestion was accepted, and the document went to
Andrews University with the request that it be studied,
that comments and recommendations be referred back to
the ad hoc committee. Those terms of reference did not
register, for the University prepared its own set of Funda-
mentals. (Dr. Lawrence Geraty transcription of a presenta-
tion to the San Diego Forum, presented April 18, 2000 in
which he presented his recollections from a conversation
with Pastor Bernard Seton as recorded in Dr. Fritz Guy,
Spectrum, Vol. 32, Issue 3, Summer 2004, p. 23).
97
The recommendations of Pastors Eva and Seton were to alter Sev-

enth-day Adventist history. Despite the wise reservations of some of the
members of this 1980 ad hoc committee, the recommendations of Pastors
Eva and Seton were adopted. As a result Australian, Pastor Walter Scragg,
then Northern European Division President—1975-1983 (and later Presi-
dent of the South Pacific Division—1983-1990) reported that:
W. Duncan Eva has described to me his surprise

when he received back from [the Andrews scholars] not
a reworking of the material submitted but a completely
rewritten document. (Walter R. L. Scragg, “Doctrinal
Statements and the Life and Witness of the Church,” un-
published paper presented at a workers’ meeting in Vast-
erang, Sweden and Manchester, England between August
24 and September 4, 1981).
As a result the Andrews theologians effectively routed the General

Conference 1980 ad hoc committee in a doctrinal coup, possibly un-
precedented in our church history, for the Andrews University version of
fundamental beliefs completely overshadowed the 1980 General Confer-
ence ad hoc committee’s recommendations.
We can only wonder what would have been the response of the delegates
to these twenty-seven fundamental beliefs if it had been known that the
recommendations of the officially appointed committee had been hijacked
by an unauthorized group of Andrews University professors. With this
knowledge not revealed to the delegates at the Dallas General Conference
Session, the statement of the authors of The Seventh-day Adventist Church
and Certain Private Organizations, that “the united church in session has
deliberately chosen to leave some points open . . .” proves quite false.
A review of the large quarto-size 467-page book, Issues: the Seventh-
day Adventist Church and Certain Private Ministries also shocked many
readers by what they could hardly believe could be in a book authorized
by the North American Division officers and the union presidents. It
condemned Hope International and Our Firm Foundation for holding
“certain views on the human nature of Christ, the nature of sin, and sanc-
98
tification. These issues have never been settled among Christians, much
less among Seventh-day Adventists. They are not issues so essential to
salvation that souls will be lost unless they are resolved. The problem
that Hope International / Our Firm Foundation has created is that this
independent ministry feels driven to charge the SDA church with being
in a state of apostasy because it does not accept their views on these moot
theological issues.” (Ibid., p. 109)
Surely, most Seventh-day Adventists are shocked that such a state-
ment would be immortalized in print form. The human nature of Christ
not essential to salvation!
For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the like-
ness of sinful flesh, and for sin, condemned sin in the
flesh: that the righteousness of the law might be fulfilled
in us, who walk not after the flesh, but after the Spirit.
(Romans 8:3, 4)
For verily he took not on him the nature of angels;

but he took on him the seed of Abraham. Wherefore in all
things it behoved him to be made like unto his brethren,
that he might be a merciful and faithful high priest in
things pertaining to God, to make reconciliation for the
sins of the people. (Hebrews 2:16, 17)
The humanity of the Son of God is everything to us. It is

the golden chain that binds our souls to Christ, and through
Christ to God. (Selected Messages, Vol. 1, p. 244)
The nature of sin not important to man’s salvation! Seventh-day

Adventists do not know what sin is?
Whosoever committeth sin transgresseth also the law:

for sin is the transgression of the law. (1 John 3:4)
99
If we do not know what sin is, we do not know God’s perfect law
of liberty.
What shall we say then? is the law sin? God forbid.

Nay, I had not known sin, but by the law: for I had not
known lust, except the law had said, Thou shalt not covet.
(Romans 7:7)
But whoso looketh into the perfect law of liberty, and

continueth therein, he being not a forgetful hearer, but a
doer of the work, this man shall be blessed in his deed.
(James 1:25)
So speak ye, and so do, as they that shall be judged

by the law of liberty. (James 2:12)
If we do not know what sin is, we will be separated from God.
But your iniquities have separated between you and

your God, and your sins have hid his face from you, that
he will not hear. (Isaiah 59:2)
We cannot discern righteousness or sanctification, and we do not

know what sanctification is! We are saved by grace through sanctification
(together with justification).
But we are bound to give thanks alway to God for you,

brethren beloved of the Lord, because God hath from the
beginning chosen you to salvation through sanctification of
the Spirit and belief of the truth. (2 Thessalonians 2:13)
Elect according to the foreknowledge of God the Fa-

ther, through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ: Grace unto
you, and peace, be multiplied. (1 Peter 1:2)
100
All these are moot theological issues!

Have the twenty-seven (now twenty-eight) fundamental beliefs re-
dressed the dangerous errors of QOD? Sadly, we must answer, “No.”
Indeed, they demonstrate how far we have parted from the blessed truths
of salvation.
Did the book Seventh-day Adventists Believe redress the errors of
QOD on the issue of the Spirit of Prophecy, the completed atonement of
Christ, or the human nature of Christ? Tragically, it now reflected these
errors.
1. The Spirit of Prophecy – the gift of prophecy is not the Spirit

of prophecy; yet there is an attempt to equate the two. When
an attempt is made to explain the Spirit of Prophecy (Ibid.
p. 221), there is no reference to the works of Ellen White.
These definitions of the Spirit of prophecy are proposed:
So the expression the Spirit of prophecy can refer

to (1) the Holy Spirit inspiring the prophet with a
revelation from God, (2) the operation of the gift of
prophecy, and (3) the medium of the prophecy itself.
(Seventh-day Adventists Believe, p. 221)
Sister White is introduced by the subheading “The Spirit of

Prophecy in the Seventh-day Adventist Church.” When address-
ing the role of Ellen White under this heading, it says, “The gift of
prophecy was active in the ministry of Ellen G. White.” (Ibid. p.
224) Are the authors of Seventh-day Adventists Believe equating
the term “Spirit of prophecy” with the “gift of prophecy”? It is
appropriate to associate both designations, but it is the Spirit of
prophecy which identifies Sister White as an end-time prophet.
2. The Final Atonement – Consistent with the error of QOD, Sev-

enth-day Adventists Believe says, “The atonement, or reconcili-
ation, was completed on the cross . . .” (Ibid. p. 315) Even more
101
consistent with QOD is this statement: “The Saviour has com-

pleted His atoning sacrifice. . . . Jesus’ resurrection and ascension
direct our attention to the heavenly sanctuary, where, no longer
the Lamb, He ministers as priest. The once-for-all sacrifice has
been offered (Hebrews 9:28); now He makes available to all
the benefits of this atoning sacrifice.” (Seventh-day Adventists
Believe, p. 313. See also pp. 128, 160, 312, 315.)
3. The Human Nature of Christ – Seventh-day Adventists Believe

gets closest to redress the issues on the nature of Christ but it
seems that it stops short of a clear and decisive statement that
Christ took upon Himself fallen, sinful human nature. Here is an
example: “He clothed His divinity with humanity, He was made
in the ‘likeness of sinful flesh,’ or ‘sinful human nature,’ or ‘fallen
human nature,’ (cf. Romans 8:3).” (Ibid. p. 46) However, just
two paragraphs later, in the authors’ efforts to further clarify our
position, they stopped short of inspiration.
When He took on human nature the race had already

deteriorated through 4,000 years of sin on a sin-cursed planet.
So that He could save those in the utter depths of degrada-
tion, Christ took a human nature that, compared with Ad-
am’s unfallen nature, had decreased in physical and mental
strength—though He did so without sinning. (Ibid. p. 47)
The following endnote is added to the end of the above paragraph:
Christ took upon Him “the same susceptibilities, men-

tal and physical” as His contemporaries (White, “Notes
of Travel,” Advent Review and Sabbath Herald, Feb. 10,
1885, p. 81)—a human nature that had decreased in “physi-
cal strength, in mental power, in moral worth”—though
not morally depraved, but totally sinless (White, “ ‘In All
Points Tempted Like As We Are,’ ” Signs, Dec. 3, 1902, p.
2; White, Desire of Ages, p. 49). (Ibid., endnote 12, p. 57)
102
This is the confusion that Seventh-day Adventists Believe presents,

for the authors do quote the italicized portion of the following plain state-
ment on Christ’s humanity:
For four thousand years the race had been decreasing

in physical strength, in mental power, in moral worth;
and Christ took upon Him the infirmities of degenerate
humanity. Only thus could He rescue man from the low-
est depths of degradation. (Signs of the Times, December
3, 1902)
Unfortunately, in their own words, however, the authors state in the

endnote above that Christ took “a human nature . . . totally sinless.” Note
how the authors fell short of Ellen White’s inspired revelation.
Laying aside His royal crown, He condescended to

step down, step by step, to the level of fallen humanity.
(Selected Messages, book 3, p. 128)
The King of glory proposed to humble Himself to

fallen humanity! He would place His feet in Adam’s steps.
He would take man’s fallen nature, and engage to cope
with the strong foe who triumphed over Adam. (The Sev-
enth-day Adventist Bible Commentary, vol. 1, p. 1085. See
also Testimonies, vol. 6, p. 147; vol. 3, p. 566-567)
Clad in the vestments of humanity, the Son of God

came down to the level of those he wished to save. In
him was no guile or sinfulness; he was ever pure and un-
defiled; yet he took upon him our sinful nature. (Review
and Herald, December 15, 1896)
There is another concern regarding the section in Seventh-day Adven-

tists Believe on the humanity of Christ. We noticed the heading on page
49: “6. The sinlessness of Jesus Christ’s human nature.” To us, the
103
heading and the following discussion creates an unfortunate confusion

of nature and character. It is true that the word “nature” does sometimes
refer to a person’s character, but we do not believe that “human nature,”
in this context, is referring to “character.” This confusion would make
it very difficult for someone to grasp the fact that Jesus took our sinful
nature while maintaining a sinless character.
In the end, the author(s) straddled the issue, choosing the dichotomy
more consistent with the concept of the evil body but the good soul
(spirit), couching it in such language as to confuse nature with Christ’s
perfect character and sinless life.
Thus “Christ’s humanity was not the Adamic human-

ity, that is, the humanity of Adam before the fall; nor fallen
humanity, that is, in every respect the humanity of Adam
after the fall. It was not the Adamic, because it had the
innocent infirmities of the fallen. It was not the fallen,
because it had never descended into moral impurity. It
was, therefore, most literally our humanity, but without
sin.” (Seventh-day Adventists Believe, p. 47)
Thus QOD’s ambivalence sadly still reigns within our “official” pre-
sentation of fundamental beliefs. Let us remember, confusion and error
is frequently more dangerous than outright error.
104
Chapter Nine
The Origin of Present-Day Errors
in the Seventh-day Adventist Church
T he test of Christian integrity is the same today as it has always

been—implicit loyalty to God and His Word. Since the garden of
Eden, Satan has insinuated his admixture of truth and error, and with
amazing success he has ultimately prevailed against every reform move-
ment which God has raised up in the history of the world.
The Eden paradise, the patriarchal system, the Mosaic education, the
schools of the prophets, the rabbinical schools, the synagogue schools, the
Celtic schools, the schools of the Waldensians, the Huguenots, the Albe-
genses, the Reformation schools, the schools which arose under the holi-
ness movement of Wesley—all drifted into apostasy or were destroyed.
Augustine (354–430), Bishop of Hippo (396–430) in North Africa,
was the architect of theological turmoil in the early Christian church,
the medieval church, the Reformation churches, and in the Seventh-day
Adventist Church today. Like so many Western theologians, beginning
in the second century, Augustine viewed Christianity through the prism
of pagan concepts.
Unlike men such as Justin Martyr (born about 100 AD), Tatian (second
century AD), Clement of Alexandria (150–215), and Origen (184–254),
all of whose background was Greek, Platonian (Plato—427–347) and/or
Aristotelian (Aristotle—384–322 BC) Paganism, Augustine’s background
was Manichaeism. Mani (215–274 AD, also called Manes or Manichaeus)
attempted to “marry” the pagan Zoroastrianism of the Persians and Bud-
dhism of India with Christianity. Mani viewed the world “as a fusion of
spirit and matter, the original contrary principles of good and evil respec-
105
tively” (“Mani,” Encyclopedia Britannica, 2007 edition), as concepts of the

conjunction of the kingdom of the light (good) and the kingdom of darkness
(evil). He believed that the soul is part of the kingdom of light. It is trapped
inside the body, and it yearns to escape the body, but the escape can only
occur at death. (World Book, 1999 edition, vol. 13, 141) Manichaeism in-
corporated some of the same characteristics as Greek paganism, such as the
balancing of the polar opposites in the universe. Augustine, himself, also
attempted to base Christian theology upon facets of the philosophy of the
Greek Plato, no doubt as a result of studying the Neo-Platonist philosophies
as a young man in Carthage early in the 380s.
Like almost all pagans, Augustine had learned as a youth, probably,
from his father to believe that the gods were in complete control. Yet
he believed in limited free-will. Toward the end of his life, however, he
became strong in following the Greek pagan false concept of predestina-
tion. He thus accepted that by God’s predetermined edict, some humans
would be saved and others would be punished eternally. (See “Augustine
/ The City of God,” Encyclopedia Britannica, 2003 ed., vol. 1, p. 700)
He rejected the truth that one’s personal acceptance of Christ’s free grace
through faith with its offer of salvation determines his eternal destiny.
For if by one man’s offence death reigned by one;

much more they which receive abundance of grace and of
the gift of righteousness shall reign in life by one, Jesus
Christ. (Romans 5:17)

man should boast. (Ephesians 2:8–9)
Augustine’s belief that some were predestined by God to eternal

burning hell and others were predestined to eternal salvation fearfully
defames the character of our God of love.
Augustine seemed unable to comprehend the clearest statements of
Scripture on the choice which God gives to man. He did not give due
weight to these texts:
106
The Origin of Present-Day Errors in the Seventh-day Adventist Church
And if it seem evil unto you to serve the Lord, choose

you this day whom ye will serve; whether the gods which
your fathers served that were on the other side of the flood, or
the gods of the Amorites, in whose land ye dwell: but as for
me and my house, we will serve the Lord. (Joshua 24:15)
And Elijah came unto all the people, and said, How
long halt ye between two opinions? if the Lord be God,
follow him: but if Baal, then follow him. And the people
answered him not a word. (1 Kings 18:21)
But one thing is needful: and Mary hath chosen that

good part, which shall not be taken away from her. (Luke
10:42)
Come unto me, all ye that labour and are heavy laden,
and I will give you rest. (Matthew 11:28)
All that the Father giveth me shall come to me; and

him that cometh to me I will in no wise cast out. (John
6:37)
And the Spirit and the bride say, Come. And let him
that heareth say, Come. And let him that is athirst come.
And whosoever will, let him take the water of life freely.
(Revelation 22:17)
The Lord is not slack concerning his promise, as some

men count slackness; but is longsuffering to us-ward, not
willing that any should perish, but that all should come to
repentance. (2 Peter 3:9)
Wherefore he is able also to save them to the uttermost

that come unto God by him, seeing he ever liveth to make
intercession for them. (Hebrews 7:25)
107
For if by one man’s offence death reigned by one;

much more they which receive abundance of grace and of
the gift of righteousness shall reign in life by one, Jesus
Christ. (Romans 5:17)
The concept of predestination led many ultimately to the conclusion

that once we are saved, we are always saved, for God is constant. Once
He has saved us, He cannot change—no matter what our subsequent life
history is, whether we possess holy or unholy characters. This false teach-
ing, termed by some as the doctrine of the perseverance of the saints, set
forth a train of false doctrines which included that once we are saved by
Christ who changes not, we are always saved, irrespective of our conduct,
whether virtuous or evil. Both the Old and New Testaments attest to the
falsity of this concept.
Behold, all souls are mine; as the soul of the father, so

also the soul of the son is mine: the soul that sinneth, it shall
die. . . . The soul that sinneth, it shall die. The son shall not
bear the iniquity of the father, neither shall the father bear
the iniquity of the son: the righteousness of the righteous
shall be upon him, and the wickedness of the wicked shall
be upon him. But if the wicked will turn from all his sins
that he hath committed, and keep all my statutes, and do
that which is lawful and right, he shall surely live, he shall
not die. All his transgressions that he hath committed, they
shall not be mentioned unto him: in his righteousness that
he hath done he shall live. Have I any pleasure at all that
the wicked should die? saith the Lord God: and not that he
should return from his ways, and live? But when the righ-
teous turneth away from his righteousness, and committeth
iniquity, and doeth according to all the abominations that
the wicked man doeth, shall he live? All his righteousness
that he hath done shall not be mentioned: in his trespass
that he hath trespassed, and in his sin that he hath sinned,
in them shall he die. (Ezekiel 18:4, 20–24)
108
For it is impossible for those who were once enlight-

ened, and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the good
word of God, and the powers of the world to come, if
they shall fall away, to renew them again unto repentance;
seeing they crucify to themselves the Son of God afresh,
and put him to an open shame. (Hebrews 6:4–6)
Thus the “once saved, always saved” teaching laid the foundation of
the “sin-and-live” theology, whose adherents are quick to point out that
we are not saved according to our works. While this is true, the sin-and-
live theology fails to emphasize that no one will be saved without the
good works of the Spirit, for salvation does not encompass forgiveness
only; it also frees us from the slavery of the practice of sin.

man should boast. For we are his workmanship, created
in Christ Jesus unto good works, which God hath be-
fore ordained that we should walk in them. (Ephesians
2:8–10)
For the law of the Spirit of life in Christ Jesus hath

made me free from the law of sin and death. For what the
law could not do, in that it was weak through the flesh,
God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh: that the righteous-
ness of the law might be fulfilled in us, who walk not after
the flesh, but after the Spirit. (Romans 8:2–4)
These teachings of Augustine opened the doors to the pagan con-

cept of original sin, which taught that the original sin of Adam required
the punishment of all the human race. In other words, we are guilty for
Adam’s sin. This teaching proclaimed that we sin because we are sinners,
not that we are sinners because we have sinned. This teaching is a major
109
error and is contrary to the Bible. While we inherit from Adam sinful
flesh and his tendency to sin, the act of sin itself is a volitional act.
Whosoever committeth sin transgresseth also the law:

for sin is the transgression of the law. (1 John 3:4)
And the times of this ignorance God winked at; but now
commandeth all men every where to repent. (Acts 17:30)
Therefore to him that knoweth to do good, and doeth

it not, to him it is sin. (James 4:17)
Every human being is born unconverted, with a predisposition to sin.

An unconverted person will fall into sin as all have done. Nevertheless,
no sin is accounted against us unless it has resulted from our choice or,
at the least, deliberate negligence. Until God provides us knowledge of
sin He does not count us guilty.
Jesus said unto them, If ye were blind, ye should have

no sin: but now ye say, We see; therefore your sin re-
maineth. (John 9:41)
If I had not come and spoken unto them, they had not had
sin: but now they have no cloke for their sin. (John 15:22)
And the times of this ignorance God winked at; but

now commandeth all men every where to repent. (Acts
17:30)
Therefore to him that knoweth to do good, and doeth

it not, to him it is sin. (James 4:17)
How shall we escape, if we neglect so great salvation;

which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him? (Hebrews 2:3)
110
Who can have compassion on the ignorant, and on

them that are out of the way; for that he himself also is
compassed with infirmity. (Hebrews 5:2)
Coming, as He did, as a man, to meet and be subjected

to / with all the tendencies to which man is heir, working
in every conceivable manner to destroy His faith, He made
it possible for Himself to be buffeted by human agencies
inspired by Satan. (Letter K-303, 1903)
Christ declared, where stands Satan’s throne, there

shall stand My cross, the instrument of humiliation and
suffering. No single principle of human nature will I vio-
late. Clothing My divinity with humility, I will endure
every temptation wherewith man is beset. (Manuscript
Releases, vol. 5, p. 114)
He left the glories of heaven, and clothed his divinity

with humanity, and subjected himself to sorrow, and shame,
and reproach, abuse, denial, and crucifixion. Though he
had all the strength of the passion of humanity, never did
he yield to temptation to do that which was not pure and
elevating and ennobling. (Signs of the Times, November
21, 1892)
Augustinian theology created a great dilemma. It had been understood

that Christ took upon Himself our fallen nature and that, in the power
of His Father, He resisted Satan. However, the logical implication of
Augustine’s theory of original sin was that Christ, too, was a sinner if He
possessed the same fallen genetic nature of human beings. Therefore, the
view was proposed that Christ had a different inherited nature from fallen
human beings—that He had inherited the unfallen nature which Adam
had before the Fall. In this sense, He could not be fully our example; yet
the Bible is plain on this point.
111
For even hereunto were ye called: because Christ also

suffered for us, leaving us an example, that ye should fol-
low his steps: who did no sin, neither was guile found in
his mouth. (1 Peter 2:21–22)
Here we see the development of a body of doctrines which defies

pure Scripture, but is both logical and consistent with the false premise
upon which Augustine based his theology.
The New Testament is emphatic that Christ did inherit the fallen
nature of mankind. There is no excuse for us to err on this matter.
And the Word was made flesh, and dwelt among us,
(and we beheld his glory, the glory as of the only begotten
of the Father,) full of grace and truth. (John 1:14)
Concerning his Son Jesus Christ our Lord, which was

made of the seed of David according to the flesh. (Romans
1:3)
For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh. (Romans 8:3)
But when the fulness of the time was come, God sent
forth his Son, made of a woman, made under the law,
to redeem them that were under the law, that we might
receive the adoption of sons. (Galatians 4:4–5)
And without controversy great is the mystery of godli-

ness: God was manifest in the flesh, justified in the Spirit,
seen of angels, preached unto the Gentiles, believed on in
the world, received up into glory. (1 Timothy 3:16)
Forasmuch then as the children are partakers of flesh

and blood, he also himself likewise took part of the same;
112
that through death he might destroy him that had the power
of death, that is, the devil; and deliver them who through
fear of death were all their lifetime subject to bondage.
For verily he took not on him the nature of angels; but
he took on him the seed of Abraham. Wherefore in all
things it behoved him to be made like unto his brethren,
that he might be a merciful and faithful high priest in
things pertaining to God, to make reconciliation for the
sins of the people. For in that he himself hath suffered be-
ing tempted, he is able to succour them that are tempted.
(Hebrews 2:14–18)

Christ could not have provided an example to us who are born with
fallen natures unless He possessed the same nature as us and was tempted
as we are. He could not have demonstrated that we, filled with the power
of the Holy Spirit, have no excuse for sin. Thus, one error, the doctrine
of original sin, has led to another error and many more.
For example, Christians of that era began to ask how the curse and the
penalty of original sin was taken away. The answer eventually provided
was that the curse of original sin is abrogated by baptism. Other questions
naturally followed, such as, “What happens if someone dies unbaptized?”
It was then declared that they would suffer eternal burning torment. We
can only begin to imagine the chilling terror and anguish which filled the
hearts of parents who had lost their little ones and now were informed
that their deceased babies were consigned to eternal burning fire because
their little ones had died unbaptized. Even the most heartless priests
were surely troubled by this declaration. Thus, step by step, the wholly
unbiblical concept of infant “baptism,” entered fully into the beliefs of
the Roman Catholic Church.
Centuries later, indeed not until the thirteenth century, a totally un-
biblical word—“limbo”—was introduced into the ecclesiastical language
113
of the Church. Limbo was said to be some intermediate place where the
souls of unbaptized infants and “innocents” went at death.
When men commence with one false premise as Augustine did, and
then others attempt to bring every concept incompatible to it into unity
with this false premise, wholesale destruction of the faith inevitably
ensues. This deviation was the certain result of Augustine’s promotion
of predestination. Now, two clear distinct strands of Christianity were
developed throughout Christendom. One was built upon the purity
of God’s Word, the other was established upon false premises which
proved to be null and void when examined in the light of Holy Scrip-
ture. To support the false concepts, church tradition assumed equal
status with the Bible and in many instances superseded the authority
of the Bible.
Some also trace the concept of the immaculate conception of Mary
back to Augustine’s concept that Christ had an unfallen nature. Even
though this doctrine was not finally adopted by the Roman Church until
1854, during the reign of Pius IX (Pope 1846–1878), nevertheless it was
a logical extension of Augustine’s error.
Augustine was also the architect of persecution of other Christians
who stood against his beliefs. The most to suffer were his fellow Africans,
the Donatists. They opposed the church-state union and state enforcement
of the edicts of the church. Augustine threatened dire consequences to the
Donatists, and indeed they were persecuted out of existence. (See Leonard
Verduin, The Reformers and their Stepchildren [Sarasota, FL: The Chris-
tian Hymnary Publishers], 1964, pp. 21–62) Perhaps the annihilation of
the Donatists was the major event which permitted the Muslims to wipe
out Christianity in North Africa two to three centuries later.
Augustine’s beliefs, such as predestination, were imbibed by the Au-
gustinian monk Martin Luther, who taught Calvin, who then taught these
Augustinian concepts to Beza, Knox, and many others. (See World Book
Encyclopedia, 1999, vol. 1, p. 888, and vol. 15, p. 734, also Encyclopedia
Britannica, vol. 9, 2003 ed., 673) In turn, they have flooded into the ranks
of the Baptists and are now invading the Seventh-day Adventist Church.
These Augustinian concepts also influenced the philosophers Immanuel
Kant and Blaise Pascal. (Ibid.)
114
We must look to see how some of these false doctrines have be-
come embedded to a significant extent into the Seventh-day Adventist
faith of today, probably through the training of our Bible professors in
the universities and seminaries of the fallen churches of Christendom.
Augustine, who died in the first half of the fifth century, is casting his
shadow across the Seventh-day Adventist Church today, thus causing
spiritual turmoil and doctrinal uncertainty in the ranks of God’s people.
Thus today, many of these Augustinian heresies are preached from the
Seventh-day Adventist pulpits and are accepted increasingly by many
of our lay people.
When chairman of the education department of Avondale College in
the latter part of the 1960s, Colin was so exercised by the intrusion of
evangelical beliefs into the Bible classes taught by Dr. Desmond Ford that
he was constrained to utter this warning, “What is taught in our college
today, will be preached in our pulpits tomorrow and will be believed by
our members the day after tomorrow.” While Colin is not a prophet, that
statement has been tragically fulfilled with dire consequences.
Commonly presented in one form or another is the “sin-and-live”
theology. Many are increasingly proclaiming the concept of original sin.
Others are urging the doctrine that Christ came in the nature of unfallen
Adam. QOD opened the floodgate to these false teachings. It would be
logical to believe that some of the other teachings of Augustine will
eventually surface within our ranks unless we take conscientious stands
and definitive actions now.
Let us be reminded that when QOD was released in 1957, the mem-
bership of the Seventh-day Adventist Church was a little more than
1,000,000. Very few of us who were members then are still alive today.
Almost all the leaders and pastors of that era have ceased their labors for
the Lord, and most are resting in the grave. As we approach 16,000,000
members, we face the likelihood that only a tiny fraction of our members
have heard the unvarnished truths of the everlasting gospel. Further, it will
be true that the great majority of our pastors are in the same predicament
and therefore are incapable of teaching these precious truths.
To preserve and proclaim the everlasting gospel to every creature
(Mark 16:15) demands a mighty, diligent effort to teach the professors in
115
our colleges, universities, and seminaries, to train pastors and teachers at

all our schools, and by extension all our members these sacred truths so
that all can know them, believe them, live them, and proclaim them to the
world. We pray that our leaders will take up this monumental challenge
necessary for the hastening of Christ’s return.
116
Chapter Ten
Conclusion
T he Seventh-day Adventist Church, with the weightiest

commission in church history, must not fail. Attendees at this con-
ference have a solemn responsibility to do all, under the guidance of the
Holy Spirit, to make sure that the tragic failures of the last fifty years be
redressed. We do not hark back to the past history of our church. Our
generation should not have been born, for our forefathers failed to be
ready for the sealing, and God had to delay the return of our Savior.
And I saw another angel ascending from the east, hav-

ing the seal of the living God: and he cried with a loud
voice to the four angels, to whom it was given to hurt the
earth and the sea, saying, Hurt not the earth, neither the
sea, nor the trees, till we have sealed the servants of our
God in their foreheads. (Revelation 7:2–3)
If in the last 50 years we had moved courageously forward, we might

well now have reached the heavenly home, but we are far, far from home.
Let us solemnly vow together to lead a reformation led by the Holy Spirit,
which will guide our people back to “the old paths, where is the good
way.” (Jeremiah 6:16) Unlike the Jews of Jeremiah’s day, let us unite our
voices to respond, “We will walk therein.”
Let us heed the counsel of Paul to the Colossian believers.
117
Beware lest any man spoil you through philosophy and

vain deceit, after the tradition of men, after the rudiments
of the world, and not after Christ. (Colossians 2:8)
With these solemn thoughts in mind, Colin planned to place before the
attendees at the QOD Conference held at Andrews University, October
24–27, 2007, the following suggested resolution:
While this gathering has not been officially assembled

for the purpose of making recommendations to the world-
wide Seventh-day Adventist body of believers, and while
there has been no official mandate from the General Con-
ference leadership to do so, nevertheless, I believe that we,
the delegates gathered at the Fiftieth Anniversary QOD
Conference, convened at Andrews University, October
24-27, 2007, will be greatly remiss if we do not make our
voices heard to leadership, pastors, evangelists, teach-
ers, and laity, seeking to redress the tragic errors inserted
into QOD. These errors have led to the great theological
division and confusion now in the Seventh-day Adventist
ranks. Not only have our church’s doctrines been compro-
mised on the role of the Spirit of Prophecy, the completed
atonement in the heavenly sanctuary, and the fallen human
nature of Christ, these alterations have opened the flood-
gate to allow many of the beliefs of Augustinian Catholic
doctrines to infiltrate into our church. God’s church is too
special to permit this situation to continue. Dr. Douglass’
enlightening booklet was entitled The Opportunity of the
Century. Today, we must grasp the opportunity of this
moment, for to permit it to pass without a decided, unit-
ed thrust to rectify the failings of our spiritual forebears
would lead to our own complicit culpability.
THEREFORE, Brother Chairman, I move that we

recommend to the General Conference Committee that
118
Conclusion
it establish a subcommittee of faithful Seventh-day Ad-

ventist pastors and laity, commissioning them to review
the errors of QOD and to seek to bring Biblical reform
to our denomination, its institutions, and its worldwide
body of believers. Unity will follow only when truth has
sanctified the heart. “Unity is the sure result of Christian
perfection.” (Sanctified Life, p. 85)
119
Index
Scripture References Mark 2:28 . . . . . . . . . . . . . . . . . . . . . . . . . . 82
Mark 6:31 . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Exodus 16:19-24 . . . . . . . . . . . . . . . . . . . . 14 Mark 16:15 . . . . . . . . . . . . . . . . . . . . . 21, 115
Leviticus 16:17 . . . . . . . . . . . . . . . . . . . 23, 78 Luke 10:42 . . . . . . . . . . . . . . . . . . . . . . . . 107
Leviticus 19:30 . . . . . . . . . . . . . . . . . . . . . . 75 John 1:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . 36
Numbers 11:31 . . . . . . . . . . . . . . . . . . . . . . 14 John 1:14 . . . . . . . . . . . . . . . . . . . . . . 51, 112
Numbers 21:6-9 . . . . . . . . . . . . . . . . . . . . . 15 John 3:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
Deuteronomy 22:5 . . . . . . . . . . . . . . . . . . . 76 John 6:37 . . . . . . . . . . . . . . . . . . . . . . . . . 107
Deuteronomy 6:4-9 . . . . . . . . . . . . . . . . . . 77 John 6:56 . . . . . . . . . . . . . . . . . . . . . . . . . . 83
Joshua 10:12 . . . . . . . . . . . . . . . . . . . . . . . 14 John 9:41 . . . . . . . . . . . . . . . . . . . . . . 92, 110
Joshua 24:15 . . . . . . . . . . . . . . . . . . . . . . 107 John 14:15-17, 21 . . . . . . . . . . . . . . . . . . . 83
1 Kings 18:21 . . . . . . . . . . . . . . . . . . . . . . 107 John 15:4-10 . . . . . . . . . . . . . . . . . . . . . . . 82
Psalm 5:4 . . . . . . . . . . . . . . . . . . . . . . . . . . 76 John 15:22 . . . . . . . . . . . . . . . . . . . . . 92, 110
Psalm 16:11 . . . . . . . . . . . . . . . . . . . . . . . . 76 John 17:17, 19 . . . . . . . . . . . . . . . . . . . . . . 66
Psalm 51:5 . . . . . . . . . . . . . . . . . . . . . . . . . 91 Acts 3:19 . . . . . . . . . . . . . . . . . . . . . . . . . . 79
Psalm 90:2 . . . . . . . . . . . . . . . . . . . . . . . . . 35 Acts 4:12 . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Isaiah 9:6 . . . . . . . . . . . . . . . . . . . . . . . . . . 35 Acts 17:30 . . . . . . . . . . . . . . . . . . . . . 92, 110
Isaiah 55:11 . . . . . . . . . . . . . . . . . . . . . . . . 68 Acts 18:3 . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Isaiah 58:1 . . . . . . . . . . . . . . . . . . . . . . . . . 70 Acts 24:25 . . . . . . . . . . . . . . . . . . . . . . . . . 79
Isaiah 58:13-14 . . . . . . . . . . . . . . . . . . . . . . 75 Acts 26:18 . . . . . . . . . . . . . . . . . . . . . . . . . 89
Isaiah 59:2 . . . . . . . . . . . . . . . . . . . . . 84, 100 Romans 1:3 . . . . . . . . . . . . . . . . . . . . 51, 112
Isaiah 62:1-3 . . . . . . . . . . . . . . . . . . . . . . . . 70 Romans 1:16 . . . . . . . . . . . . . . . . . . . . . . . 83
Jeremiah 6:16 . . . . . . . . . . . . . . . . . . . . . . 117 Romans 1:17 . . . . . . . . . . . . . . . . . . . . . . . 34
Jeremiah 17:5 . . . . . . . . . . . . . . . . . . . . . . . 61 Romans 5:1, 9 . . . . . . . . . . . . . . . . . . . . . . 89
Ezekiel 3:17-19 . . . . . . . . . . . . . . . . . . . . . 86 Romans 5:10 . . . . . . . . . . . . . . . . . . . . . . . 80
Ezekiel 3:17-21 . . . . . . . . . . . . . . . . . . . . . 69 Romans 5:17 . . . . . . . . . . . . . . . . . . 106, 108
Ezekiel 18:4, 20, 24 . . . . . . . . . . . . . . . . . . 85 Romans 7:7 . . . . . . . . . . . . . . . . . . . . . . . 100
Ezekiel 18:4, 20-24 . . . . . . . . . . . . . . . . . 108 Romans 7:17 . . . . . . . . . . . . . . . . . . . . . . . 90
Ezekiel 18:20-24 . . . . . . . . . . . . . . . . . . . . 92 Romans 7:25 . . . . . . . . . . . . . . . . . . . . . . . 90
Ezekiel 33:7-9 . . . . . . . . . . . . . . . . . . . 69, 86 Romans 8:1-4 . . . . . . . . . . . . . . . . . . . . . . . 90
Daniel 8:14 . . . . . . . . . . . . . . . . . . . . . . . . . 78 Romans 8:2-4 . . . . . . . . . . . . . . . . . . . . . . 109
Joel 2:28 . . . . . . . . . . . . . . . . . . . . . . . . . . . 74 Romans 8:3 . . . . . . . . . . . . . . 51, 53, 60, 112
Zephaniah 3:13 . . . . . . . . . . . . . . . . . . . . . . 81 Romans 8:3, 4 . . . . . . . . . . . . . . . . . . . . . . 99
Matthew 7:21-23 . . . . . . . . . . . . . . . . . . . . 84 Romans 8:24 . . . . . . . . . . . . . . . . . . . . . . . 80
Matthew 11:28 . . . . . . . . . . . . . . . . . . . . . 107 Romans 8:35-39 . . . . . . . . . . . . . . . . . . . . . 91
120
1 Corinthians 10:31 . . . . . . . . . . . . . . . . . . 75 2 Peter 1:4 . . . . . . . . . . . . . . . . . . . . . . . . . 81
1 Corinthians 15:17-18 . . . . . . . . . . . . 36, 80 2 Peter 3:9 . . . . . . . . . . . . . . . . . . . . . . . . 107
2 Corinthians 7:1 . . . . . . . . . . . . . . . . . 80, 89 1 John 1:2 . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Galatians 1:6-8 . . . . . . . . . . . . . . . . . . . . . . . 5 1 John 3:4 . . . . . . . . . . . . . . . . . . . 91, 99, 110
Galatians 2:16 . . . . . . . . . . . . . . . . . . . . . . 34 1 John 3:5-9 . . . . . . . . . . . . . . . . . . . . . . . . 81
Galatians 2:20 . . . . . . . . . . . . . . . . . . . . . . 90 1 John 4:13-16 . . . . . . . . . . . . . . . . . . . . . . 83
Galatians 4:4-5 . . . . . . . . . . . . . . . . . . 51, 112 1 John 5:4 . . . . . . . . . . . . . . . . . . . . . . . . . . 84
Galatians 5:16 . . . . . . . . . . . . . . . . . . . . . . 81 Jude 24 . . . . . . . . . . . . . . . . . . . . . . . . . 80, 89
Ephesians 2:8-9 . . . . . . . . . . . . . . . . . . . . 106 Revelation 7:2-3 . . . . . . . . . . . . . . . . . . . . 117
Ephesians 2:8-10 . . . . . . . . . . . . . . . . 33, 109 Revelation 12:17 . . . . . . . . . . . . . . 21, 74, 93
Ephesians 4:13-16 . . . . . . . . . . . . . . . . . . . 67 Revelation 14:7 . . . . . . . . . . . . . . . . . . . . . 79
Ephesians 4:14-15 . . . . . . . . . . . . . . . . . . . 82 Revelation 14:12 . . . . . . . . . . . . . . . . . . . . 81
Ephesians 4:17-19 . . . . . . . . . . . . . . . . . . . 68 Revelation 18:4-5 . . . . . . . . . . . . . . . . . . . . 63
Ephesians 5:19 . . . . . . . . . . . . . . . . . . . . . . 75 Revelation 19:10 . . . . . . . . . . . . . . 21, 74, 93
Ephesians 5:25-28 . . . . . . . . . . . . . . . . . . . 77 Revelation 22:17 . . . . . . . . . . . . . . . . . . . 107
Philippians 2:5 . . . . . . . . . . . . . . . . . . . . . . 83
Philippians 2:5-8 . . . . . . . . . . . . . . . . . . . . 53
Colossians 2:8 . . . . . . . . . . . . . . . . . . . . . 118 Spirit of Prophecy References
Colossians 3:18-22 . . . . . . . . . . . . . . . . . . . 78
2 Thessalonians 2:13 . . . . . . . . . . . . . 89, 100 Counsels to Parents, Teachers, and Students,
1 Timothy 2:9-10 . . . . . . . . . . . . . . . . . . . . 76 p. 350 . . . . . . . . . . . . . . . . . . . . . . . . . 20
1 Timothy 3:16 . . . . . . . . . . . . . . . . . . . . . 112 The Desire of Ages, p. 135 . . . . . . . . . . . . . 13
2 Timothy 3:16 . . . . . . . . . . . . . . . . . . . . . . 77 p. 205 . . . . . . . . . . . . . . . . . . . . . . . . . 73
Hebrews 2:3 . . . . . . . . . . . . . . . . . . . . . . . 110 p. 314 . . . . . . . . . . . . . . . . . . . . . . . . . 34
Hebrews 2:9 . . . . . . . . . . . . . . . . . . . . . . . . 53 p. 530 . . . . . . . . . . . . . . . . . . . . . . . . . 35
Hebrews 2:9, 14 . . . . . . . . . . . . . . . . . . . . . 52 Early Writings, p. 253 . . . . . . . . . . . . . . . . 27
Hebrews 2:14-18 . . . . . . . . . . . . . . . . 52, 113 p. 254 . . . . . . . . . . . . . . . . . . . . . . . . . 27
Hebrews 2:16, 17 . . . . . . . . . . . . . . . . . . . . 99 p. 260 . . . . . . . . . . . . . . . . . . . . . . . . . 26
Hebrews 2:17 . . . . . . . . . . . . . . . . . . . . . . . 57 Education, p. 13 . . . . . . . . . . . . . . . . . . . . . 58
Hebrews 2:18 . . . . . . . . . . . . . . . . . . . . . . . 57 p. 14 . . . . . . . . . . . . . . . . . . . . . . . . . . 58
Hebrews 4:15 . . . . . . . . . . . . . 41, 52, 57, 113 p. 15-16 . . . . . . . . . . . . . . . . . . . . . . . . 59
Hebrews 5:2 . . . . . . . . . . . . . . . . . . . . . . . 111 p. 16 . . . . . . . . . . . . . . . . . . . . . . . . . . 59
Hebrews 6:4-6 . . . . . . . . . . . . . . . . . . . . . 109 p. 20 . . . . . . . . . . . . . . . . . . . . . . . . . . 59
Hebrews 7:25 . . . . . . . . . . . . . . . . . . . . . . 107 p. 210 . . . . . . . . . . . . . . . . . . . . . . . . . 19
Hebrews 8:1-3, 6 . . . . . . . . . . . . . . . . . . . . 24 Faith and Works, p. 18 . . . . . . . . . . . . . . . . 34
Hebrews 8:2 . . . . . . . . . . . . . . . . . . . . . . . . 79 Fundamentals of Christian Education,
Hebrews 8:5 . . . . . . . . . . . . . . . . . . . . . . . . 78 p. 432 . . . . . . . . . . . . . . . . . . . . . . . . . 66
Hebrews 9:11-15, 23-26 . . . . . . . . . . . . . . . 25 Gospel Workers, p. 391 . . . . . . . . . . . . . . . 19
Hebrews 9:24 . . . . . . . . . . . . . . . . . . . . . . . 79 The Great Controversy, p. 422 . . . . . . . . . . 25
Hebrews 10:10 . . . . . . . . . . . . . . . . . . . . . . 89 p. 430 . . . . . . . . . . . . . . . . . . . . . . . . . 25
James 1:25 . . . . . . . . . . . . . . . . . . . . . . . . 100 p. 568 . . . . . . . . . . . . . . . . . . . . . . . . . 13
James 2:12 . . . . . . . . . . . . . . . . . . . . . . . . 100 Letter K-303, 1903 . . . . . . . . . . . . . . . . . . 111
James 4:17 . . . . . . . . . . . . . . . . . . . . . 92, 110 Manuscript Releases, vol. 5, p. 114 . . . . . 111
1 Peter 1:2 . . . . . . . . . . . . . . . . . . . . . 90, 100 The Ministry of Healing, p. 127 . . . . . . . . . 17
1 Peter 2:9 . . . . . . . . . . . . . . . . . . . . . . . . . 62 p. 313 . . . . . . . . . . . . . . . . . . . . . . . . . 17
1 Peter 2:21-22 . . . . . . . . . . . . . . . 57, 81, 112 Pacific Union Recorder,
1 Peter 3:3-4 . . . . . . . . . . . . . . . . . . . . . . . . 77 November 7, 1901 . . . . . . . . . . . . . . . . 19
121
Review and Herald, Donatists, the . . . . . . . . . . . . . . . . . . . . . . 114
December 15, 1896 . . . . . . . . . . . . . . 103 Douglass, Dr. Herbert . . . . . . 8, 9, 50, 68, 87
The Sanctified Life, p. 85 . . . . . . . . . . 66, 119 Dower, Elder Reginald . . . . . . . . . . . . . . . . 95
Selected Messages, book 1, p. 244 . . . . . . . 99 Eva, Pastor W. Duncan . . . . . . . . . . . . . 95, 98
book 1, p. 247 . . . . . . . . . . . . . . . . . . . 35 Figuhr, Elder Reuben R. . . . . . 9, 27, 29, 31,
book 1, p. 377 . . . . . . . . . . . . . . . . . . . 34 . . . . . . . . . . . . . . . . . . . . . . . . . 32, 70, 73
book 3, p. 128 . . . . . . . . . . . . . . . . . . 103 Ford, Dr. Desmond . . . . . . . . . . . . . . . . . . 115
The Seventh-day Adventist Bible Commentary, Franz, Elder Clyde . . . . . . . . . . . . . . . . . . . 95
vol. 1, p. 1085 . . . . . . . . . . . . . . . . . . 103 Froom, Elder Fenton . . . . . . . . . . . . . . . . . 50
vol. 5, p. 1129 . . . . . . . . . . . . . . . . . . . 53 Froom, Elder Leroy E. . . . . . 5, 7, 27, 28, 30,
Signs of the Times, December 3, 1902 . . . 103 . . . . . . . . . . . . . . . . . . . 31, 36, 50, 68, 73
November 21, 1892 . . . . . . . . . . . . . . 111 Greenleaf, Floyd . . . . . . . . . . . . . . . . . . . . 88
Spiritual Gifts, vol. 4, p. 128 . . . . . . . . . . . 17 Greive, Pastor Robert . . . . . . . . . . . . . . . . . 40
Testimonies for the Church, Hackett, Elder Willis . . . . . . . . . . . . . . . . . 95
vol. 3, p. 280 . . . . . . . . . . . . . . . . . . . . 73 Hammill, Dr. Richard . . . . . . . . . . . . . . . . . 95
vol. 5, p. 91 . . . . . . . . . . . . . . . . . . . . . 17 Haskell, Stephen . . . . . . . . . . . . . . . . . . . . 28
vol. 5, p. 187 . . . . . . . . . . . . . . . . . . . . 86 Hyde, Dr. Gordon . . . . . . . . . . . . . . . . . . . . 95
vol. 5, p. 214 . . . . . . . . . . . . . . . . . . . . 67 Johnsson, Dr. William . . . . . . . . . . . . . . . . 39
vol. 5, p. 216 . . . . . . . . . . . . . . . . . . . . 67 Justin Martyr . . . . . . . . . . . . . . . . . . . . . . 105
vol. 9, p. 197 . . . . . . . . . . . . . . . . . . . . 66 Knight, Dr. George . . . . . . 23, 25, 27, 30, 31,
Testimonies to Ministers, pp. 363–364 . . . . 66 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43, 51
Knox, John . . . . . . . . . . . . . . . . . . . . . . . . 114
Larson, Dr. Ralph . . . . . . . . . . . . . . . . . 41, 94
IX_People Lohne, Pastor Alf . . . . . . . . . . . . . . . . . . . . 95
Loughborough, J. N. . . . . . . . . . . . . . . . . . 35
Anderson, Elder Roy Allan . . . . . . . 5, 39, 68 Luther, Martin . . . . . . . . . . . . . . . . . . . . . 114
Andreasen, Elder M. L. . . . . . . 7, 23, 27, 31, Martin, Walter . . . . . . . . 6, 29, 37-41, 62, 71
. . . . . . . . . . . . . . . . . . . . . . . . . 33, 68, 70 Origen . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
Aristotle . . . . . . . . . . . . . . . . . . . . . . . . . . 105 Osborne, Pastor John . . . . . . . . . . . . . . . . . 87
Augustine, Bishop of Hippo . . . . . . 105, 115 Pierson, Elder Robert H. . . . . . . . . . . . 87, 93
Baker, W.L.H. . . . . . . . . . . . . . . . . . . . . . . 53 Plato . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
Barnhouse, Dr. Donald Grey . . . . . 5, 29, 36, Read, Elder W. E. . . . . . . . . . . . . . . . . . . 5, 50
. . . . . . . . . . . . . . . . . . . . . . 38, 41, 62, 71 Schwarz, Richard W. . . . . . . . . . . . . . . . . . 88
Bates, Joseph . . . . . . . . . . . . . . . . . . . . . . . 35 Scragg, Pastor Walter . . . . . . . . . . . . . . . . . 98
Best, Pastor George . . . . . . . . . . . . . . . . . . . 7 Seton, Dr. Bernard . . . . . . . . . . . . . . . . . . . 95
Blanco, Dr. Jack . . . . . . . . . . . . . . . . . . . . . . 9 Smith, Uriah . . . . . . . . . . . . . . . . . . . . . 28, 35
Bradford, Elder Charles . . . . . . . . . . . . 87, 95 Spear, Elder Ron . . . . . . . . . . . . . . . . . . . . 87
Burnside, Pastor George . . . . . . . . . . . 73, 94 Standish, Dr. Colin . . . . . . . . . . . . . . . . . . . 87
Calvin, John . . . . . . . . . . . . . . . . . . . . 41, 114 Tucker, Elder Laverne . . . . . . . . . . . . . . . . 87
Canright, D.M. . . . . . . . . . . . . . . . . . . . . . . 35 Waggoner, Elliot . . . . . . . . . . . . . . . . . . . . 34
Clement of Alexandria . . . . . . . . . . . . . . . 105 Waggoner, J. H. . . . . . . . . . . . . . . . . . . . . . 35
Clifford, Dr. John . . . . . . . . . . . . . . . . . . . . 93 White, Elder Arthur . . . . . . . . . . . . . . . . . . 96
Conradi, Louis R. . . . . . . . . . . . . . . . . . . . . 11 White, James . . . . . . . . . . . . . . . . . . . . 28, 35
Cooke, Pastor Austin . . . . . . . . . . . . . . . . . 94 Wieland, Elder Robert . . . . . . . . . . . . . . . . 87
Crews, Elder Joe . . . . . . . . . . . . . . . . . . . . 87 Wilson, Elder Neal . . . . . . . . . . . . . . . . . . . 87
Damsteegt, Dr. P. G. . . . . . . . . . . . . . . . . . . 88 Wood, Elder Kenneth . . . . . . . . . . . . . . . 9, 93
Dolson, Dr. Leo Van . . . . . . . . . . . . . . . . . . 87
122
Hartland Publications Book List
These books may be ordered from Hartland Publications (see the last page
of this book for complete contact information). Many of these books are also
available from Highwood Books in Australia: 03–59637011
Books by Colin Standish and Russell Standish

(Unless otherwise noted as by one or the other)
The 144,000, the Great Multitude, and the Return of Jesus (352
pages)
Fascinating as it has been to many Christians, few have solved the mystery of
the 144,000 and the great multitude of the book of Revelation. Yet the pioneers
of the Seventh-day Adventist Church focused much attention upon them. Like
a sudden and unexpected flash of blinding lightning the 144,000 are introduced
in Revelation 7 and again in Revelation 14, never again to be mentioned. The
Old Testament is silent on the topic; Christ said nothing about it; neither did
the writers of the gospels or the apostolic epistles. Yet the authors solve most
of the divisive interpretations from the Bible itself and show how important is
the understanding of these groups to all Christians.
Adventism Imperiled—Education in Crisis (230 pages)

In this newly revised edition of the most penetrating books written on Ad-
ventist education, the Standish brothers go directly to the word of God for
the principles by which children that are called to be the sons and daughters
of the King of the universe are to be educated. Every Seventh-day Adventist
interested in our children and youth should read this book. Both authors are
trained educators, having spent decades in education from the elementary to
university level.
Adventism Proclaimed (202 pages)

In answer to “When shall these things be and what shall be the sign of thy
coming, and the end of the world?” (Matthew 24:3), Jesus related many signs.
One of those signs (verse 14) has captivated the authors—“This gospel of the
kingdom shall be preached in all the world for a witness unto all nations: and
123
then shall the end come.” In the context of the 3 Angels Messages, this is what
shall go forth with the power of the loud cry of Revelation 18:1–5. “To every
nation, and kindred, and tongue and people.” (Revelation 14:6) You will feel
compelled to share with others, and be motivated to prepare urgently for the
coming of the Lord.
Adventism Vindicated (141 pages)

The late 1970s was a time when the new theology was rapidly engulfing a
confused and uncertain Seventh-day Adventist Church as a reaction to legal-
istic principles. Tragically, many who found the impotency of legalism were
deceived into accepting a theology that claims that there are no divine conditions
of salvation–a belief that victorious Christian living is not possible and has no
mandate in salvation. This book answers the writings of Jack Sequeira as they
relate to the precious message of “Christ our Righteousness” given at the 1888
General Conference in Minneapolis.
The Antichrist Is Here (185 pages)

A newly updated, second edition! Colin and Russell Standish have exten-
sively researched the historical identification of the antichrist of past genera-
tions and are convinced the antichrist is present on earth now. They have taken
those events which have transpired in the last decade and measured them in
the light of biblical prophecy. You will read undeniable evidence in support of
their findings. A “must-read” for those who are interested in biblical prophecy
and its outworking in contemporary history.
The Big Bang Exploded (218 pages)

For decades the “big bang” hypothesis has held sway as the dominant expla-
nation of the origin of the universe. It has proven to be a remarkably enduring
hypothesis, yet the determined efforts of scientists from many disciplines have
failed to provide confirmation of this hypothesis.
The authors assert that the “big bang theory” and Darwin’s proposal of natu-
ral selection are “spent, decayed and archaic theories.” The Standish brothers
seriously address some of the most startling challenges to this theory of origins.
They present evidence which they assert supports, far more closely, the fiat
creation concept than the evolutionary model. This is another of the increasing
challenges which evolutionary scientists must address if their credibility is not
to be seriously undermined.
124
Deceptions of the New Theology (290 pages)
The term “new theology” was made prominent in the 1970s with the presen-
tation by a number of popular preachers in the Seventh-day Adventist Church
who taught what appeared to many to be a beautiful, new, Christ-centered
emphasis. However, the ultimate results have been seen in untold thousands
leaving the Seventh-day Adventist church, including many ministers and de-
nominational workers. The answer to the eternal destructiveness of this move-
ment is to uphold the authentic Christ.
Education for Excellence (174 pages)

This book goes directly to the word of God for educational principles for the
sons and daughters of the King of the Universe. In the ministry of the apostle
Paul, the culture, philosophy and education of paganism was confronted by the
principles of God-given education. Though the world of his day was under the
political rulership of Rome, Greece still controlled the mind, and therefore the
educational processes of the Mediterranean. As Paul’s ministry led him to city
after city under the influence of Greek education and philosophy, it was necessary
for him to define clearly the differences between pagan and Christian education.
Most cultures today face the continued influence of paganistic education. Many
who claim to support Christian education nevertheless are not fully aware of the
complete contrasts between the two. Christianity wholly defines the curriculum,
the teacher selection, the teaching methodology, the extracurricular activities, etc.
Its goals, purposes and objectives are entirely different from secular education.
Embattled Church (143 pages)

The SDA church faces a crisis! Confusion and division are rampant. As-
surance of truth has surrendered to uncertainty. Surety of faith has given way
to an enfeebling pluralism. Uniqueness has been overcome by ecumenical-
ism. The sense of urgency has been replaced by carnal security. The spiritual
church has become a social club. Unwavering loyalty is now branded as bigotry.
Faithfulness to Christ is judged legalism. The defenders of truth are spurned as
schismatics. The state of the church has led untold thousands to reevaluate their
relationship to it. This book addresses this issue of separation.
The Entertainment Syndrome (116 pages)

This book explores how the large increase in entertainment impacts the
physical, emotional, social, intellectual and spiritual life of the human race,
and the devastating effect of its use in our churches.
125
The European Union, the American Union, the Papacy, and
Globalism (192 pages)
The book of Revelation reveals a powerful global movement just prior to
the return of Christ—a moment which is deeply riveted in both politics and
religion. They provide evidence that the Papacy is the religious backbone of
this movement as it postures to become the superpower upon the planet. They
explain the reason why this globalism will lead to the greatest tyranny this
planet has ever witnessed and how every major unit of society will continue to
support this globalism. The authors present evidence from biblical prophecy
that this global thrust will not completely be achieved and how the world will
be liberated from ruthless globalists.
The Evangelical Dilemma (222 pages)

There has never been a more urgent time for an honest review of the past,
present and future of Evangelical Protestantism. The authors present an exami-
nation of the major doctrinal errors of Evangelical Protestants.
The Everlasting Gospel (368 pages)

This book is written for all sincere Christians of all faiths. The authors have
been puzzled why so many Christians strongly believe “the gospel” and yet
ignore the central theme of the gospel. The authors have preached this gospel
on every inhabited continent of the world and now they present it in a fascinat-
ing, simply explained presentation in this book for all to understand and share
with others.
The Gathering Storm and The Storm Burst (421 pages)

The Gathering Storm (Part 1)—The Seventh-day Adventist Church expe-
rienced a tragic and dramatic redirection of its doctrines and practices begin-
ning in the mid-1950s. While many were aware of this, few knew the almost
unbelievable story behind this great apostasy. In this section, formerly entitled
Adventism Challenged A, the authors have traced the only authentic, comprehen-
sive development of this tragic area in God’s remnant Church. Remarkably, God
placed them in situations that allowed them to be eyewitnesses to the unfolding
events. This book will challenge every reader who is loyal to Christ to rise up
on behalf of God, His Word and His Truth.
The Storm Burst (Part 2)—The ease with which previous heresies success-
fully invaded the Seventh-day Adventist Church had been of great shock to all
faithful members. Though we have been warned constantly that it would hap-
126
pen, its reality has come as a whirlwind into our midst. Adventism Challenged
B continues to detail how the new theology was imported from Australia to the
United States and other parts of the world. The authors document the earnest
efforts of many current leaders, former leaders, and laity, to stay the plague of
unfaithfulness to the truth and mission of the SDA Church.
The General Conference Confronts Apostasy (640 pages)

While a number of excellent histories of the Seventh-day Adventist church
have been written, The General Conference Confronts Apostasy is unique. No
other historical volume has documented in detail the manner in which church
leaders have dealt with apostasy in our midst from its earliest times. Com-
mencing with fanatical worship services, moving to the Messenger and the
Marian offshoots, then to the entry of what is now commonly known as the
“new theology” with the defection of Pastor Dudley Canright, this book takes
up the earth-shattering 1888 General Conference session, the promotion of
pantheism, the “holy flesh” movement of Indiana in 1900, hierarchical church
governance, the issue of self-supporting work, the military issue of World War
I, and the trend-setting 1919 Bible conference. The General Conference Con-
fronts Apostasy examines each one in detail, presenting the impact upon God’s
Church in the twenty-first century.
Georgia Sits On Grandpa’s Knee (R. Standish) (86 pages)

World-traveler Russell Standish delights in visiting with his little grand-
daughter, Georgia. She loves to sit on her grandpa’s knee and hear stories of
“the old times” when her daddy was a little boy in Australia, Malaysia, Thailand,
England, and Singapore. And it is Dr. Standish’s delight to also share these tales
of a family era now past—the joys of life together in exotic lands. Georgia thinks
that other children will enjoy her grandpa’s stories. Grandpa hopes so, too!
God’s Other Arm (106 pages)

Self-supporting ministries, independent ministries, supporting ministries—
sometimes there seems to be utter confusion in the Seventh-day Adventist church
today about their roles. Some church members believe that the denominational
work is so paralyzed by apostasy, worldliness, and corruption that lay ministries
are the only hope for finishing the gospel commission. Others militantly oppose
lay ministries, labeling them schismatics, divisive, separationists, cultists, and
offshoots.
127
God’s Solution for Depression, Guilt and Mental Illness (229
pages)
This powerful book argues with great persuasiveness that God is interested in
every aspect of His created beings and that the perfect answers to man’s needs
are to be found in the Word of God.
Grandpa, You’re Back! (R. Standish) (128 pages)

Pastor Russell Standish again delights and fascinates his granddaughter,
Georgia, with stories of his many travels to countries ranging from South Amer-
ica to such far-flung places as Singapore, Africa, and beyond. These stories
should pleasantly awaken the imagination of young readers.
The Greatest of All the Prophets (411 pages)

In 2004, under the guise of protecting the Spirit of Prophecy, the South Pacific
Division launched an eight-pronged attack against the Testimonies of God. This
book thoroughly documents the attack and the parallel defaming of Scripture.
The claimed errors of Scripture and the Spirit of Prophecy are examined in
detail and refuted. The book sets forth the inerrant, infallible character of God’s
inspired messages. It establishes our faith, essential for those who love and trust
God and truly desire salvation. It sets forth and exposes the fearful sophistries
which are deceiving God’s people today. This is a book for every church leader,
theologian, pastor, elder and member. It is a book for its time.
Gwanpa and Nanny’s Home (R. Standish and Ella Rankin)

(128 pages)
“I am Ella Marie Rankin. I want to tell you about Gwanpa’s and Nanny’s
home. But I have a problem! You see, I’m only three and I haven’t yet learned
to write. So, my Gwanpa is writing my story for me.” So begins a book that
Russell Standish wrote for his granddaughter.
Half a Century of Apostasy (480 pages)

This book covers the grim harvest of the “new theology” during the years of
1956 to 2006. It is the Mount Carmel in God’s Seventh-day Adventist Church
today. The words of the prophet Elijah, destined to be translated, echo in our
ears once more: “How long halt ye between two opinions? if the Lord be God,
follow him: but if Baal, then follow him” (1 Kings 18:21). Never in any book,
outside Scripture and the Spirit of Prophecy, has a volume been written which
128
has set forth so clearly the manifest departure from God’s pure truth by His
Church. Each brief chapter is an urgent call for reform in the power of the Holy
Spirit. It is the authors’ prayer that this book will open the eyes of the spiritu-
ally blind and help to prepare the hearts of sincere believers as each prepares
for translation.
Handbook for Lay and Self-Supporting Workers (255 pages)

This handbook provides essential information, guidance, and practical in-
formation to enhance the ministry of both new and experienced lay workers,
written by men who have founded successful lay ministries. Their wealth of
information will provide a strong platform for avoiding numerous pitfalls and
gaining new insights into a Spirit-filled, soul-saving ministry.
Holy Relics or Revelation (300 pages)

Biblical archaeologists have gathered data with painstaking effort, and their
work proves the accuracy of the Bible. Yet, mostly within a single decade, Ron
Wyatt had sought out and claimed the most amazing biblical sites and relics.
In this book, the Standish Brothers examine the Wyatt claims in-depth. Their
findings serve as a benchmark upon which Ron Wyatt’s “discoveries” can be
more carefully evaluated.
Keepers of the Faith (240 pages)

As every wind of doctrine is marshaled against the church, more determined
efforts are required to alert and warn of the dangers and errors that are now
endemic in most congregations. In this book, the authors have attempted to iden-
tify and explain clearly the nature of many of these errors, and to document the
clear truth as revealed by Inspiration. The book is especially directed to gospel
ministers and lay leaders in the church. Previous editions of the book have found
wide circulation among rank-and-file laity who discovered it to be one of the
clearest presentations of biblical principles of truth and righteousness.
Liberty in the Balance (263 pages)

The bloodstained pathway to religious and civil liberty faces its greatest test
in 200 years. The United States “Bill of Rights” lifted the concept of liberty
far beyond the realm of toleration to an inalienable right for all citizens. Yet,
for a century and a half, some students of the prophecies of John the Rev-
elator have foretold a time just prior to the return of Christ when these most
cherished freedoms will be wrenched from the citizens of the United States,
129
and the U.S. would enforce its coercive edicts upon the rest of the world. This
book traces the courageous battle for freedom, a battle stained with the lives
of many martyrs.
The Lord’s Day (310 pages)

In his famous encyclical Dies Domini, Pope John Paul II commenced with
these words, “The Lord’s Day—as Sunday was called from apostolic times. . . .”
To many Protestants, this was an unexpected and much-approved declaration
from the Roman Catholic supreme pontiff. The issue of the apostolic origin of
Sunday-worship has often been a contentious one between Roman Catholics
and Protestants. This book presents an in-depth examination of the Sabbath in
the Scriptures.
Missionary To Jamaica (C. Standish) (176 pages)

Nothing compares with foreign missionary service in a land far away from
home and in a country whose culture is widely different from your own. Through
this book you will “live” some of the joys, blessings, and miracles along with
the frustrations, death threats, tragic experiences, and complex issues Colin and
Cheryl Standish had to face. They will introduce you to a fascinating nation,
culture, and vibrant people—a people they learned to love dearly and in so
many ways to respect. This book is for those of all ages who love missionary
stories.
Modern Bible Translations Unmasked (228 pages);

Supplement (30 pages)
This fascinating book challenges the reader to consider two very serious
problems with modern translations: first, the use of corrupted Greek manu-
scripts, and second, translational bias. The authors are deeply concerned about
the paraphrases and some of the efforts to translate the Bible into colloquial
language, but they are also deeply concerned about the more respected transla-
tions that are gaining great acceptance in today’s society. You will learn how
these modern translations are reinforcing false teachings and erroneous gospel
presentations. The supplement contains Spirit of Prophecy quotations and other
materials for Seventh-day Adventists on this important topic.
The Mystery of Death (128 pages)

There are those today who believe that the soul is immortal and externally
preexisted the body. Pagan or Christian, the opinions vary widely. In this book,
130
the history of these concepts is reviewed and the words of Scripture are inves-
tigated for a definitive and unchallengeable answer.
Organizational Structure and Apostasy (164 pages)

This new reprint of The Temple Cleansed specifically details the way the
organizational structure of the SDA Church is being molded after the deadly
hierarchal pattern of the world. Few understand the simple organizational pattern
that God provided for His church at all denominational and local levels—there-
fore, few raise the alarm. The eyes of the discerning reader should be opened to
the type of organization God will have in place when he cleanses His church.
The human machinery will be swept aside.
Perfection (45 pages)

The Bible teaches perfection of character, not perfection of flesh or nature.
This book helps the leader to fully understand the Bible’s teaching of perfection
of character in all of its aspects.
Perils of Ecumenism (416 pages)

The march of ecumenism seems unstoppable. From its humble roots after the
first World War, with the formation of the Faith and Order Council at Edinburgh
University, Scotland, and the Works and Labor Council at Oxford University,
England, to the formation of the World Council of Churches in 1948 in Am-
sterdam, it has gained breathtaking momentum. The authors see the ecumenical
movement as very clearly identified in Holy Scriptures as the movement devised
by the arch-deceiver to beguile the inhabitants of the world.
Perils of Time Setting (82 pages)

This book demonstrates the failure of every time setting prediction ever
made since 1844. It gives conclusive evidence that such time setting has its
foundations in the Jesuit scheme to derail the Protestant Reformation and to
refocus Protestants from their unwavering identification of the Papacy as the
historical Antichrist of prophecy. It is an invaluable guide as to how to avoid
being trapped by tantalizing but false principles of biblical interpretation.
The Pope’s Letter and Sunday Laws (116 pages)

The authors examine the biblical foundations upon which the pope seeks to
buttress his apostolic letter, Dies Domini. But even the undoubted skill of the
pope and his scholarly advisors cannot mask the fallacies of the pope’s con-
131
clusions. The authors show emphatically that the pope’s assertions are in deep
contradiction to the record of the Holy Bible and that of history.
Postmodernism and the Decline of Christianity

Like stealth in the night, postmodernism has not only invaded the world but the
church. It is a concept in which there are no universal laws, no ultimates, no im-
mutables. It is a belief which developed out of the modernist world, though it has
gone far beyond modernism. It is based upon the feelings of each individual. Truth
is nothing more than the whims of each individual. Few Christians have understood
the postmodernist agenda, let alone the profound influence it has exerted upon the
Christian church. This book exposes how far this influence has invaded the portals
of the Christian establishments and how it is destroying the very fabric of society.
The Rapture and the Antichrist (288 pages)

This book sets forth the plainest truths of Scripture directing Protestantism
back to its biblical roots. It will challenge the thinking of all Christians, erase
the fictions of the Left Behind Series, and plant the reader’s spiritual feet firmly
on the platform of Scripture.
The Rapture, the End Times and the Millennium (378 pages)
This book will open the minds of the readers to a clear understanding of
areas of the end-time which have led to much perplexity among lay-people and
theologians alike. It is also guaranteed to dispel many of the perplexities pres-
ently confronting those who are searching for a clear biblical exposition of the
last cataclysmic days in which we now live.
Reflections on Eight General Conference Sessions (112 pages)

A thirty-five year span can be a significant period in the history of any
church, especially in the bewildering world in which we now live. How has
God’s chosen, remnant church fared during this period of earth’s history? Most
churches during the last thirty-five years in Christendom have taken very sharp
turns toward ecumenism, Pentecostalism, Roman Catholicism, and worldly
practices. How has our beloved church fared? This book examines the answer
to this question through the evaluations of eight consecutive General Conference
Sessions. Few delegates or visitors have attended eight consecutive General
Conference sessions but one of the authors has. This review of the actions taken,
messages presented, and the activities undertaken will be of deep interest to
church members and church leaders alike.
132
The Road to Rome (217 pages)
Sister White wrote, “The Omega of Apostasy will be of a most startling
nature.” (Selected Messages, Vol. 1, pg. 197) She also stated—“The church has
turned back from following Christ, her Leader, and is steadily retreating toward
Egypt.” (Testimonies, Vol. 1, pg. 217) The time is overdue for us to evaluate
how far we have traveled down the Road To Rome! With deep sensitivity and
a passionate love for their church, the authors have uncovered what many will
recognize as an orchestrated plan to systematically implement the catholicizing
of the Seventh-day Adventist Church.
The Sacrificial Priest (272 pages)

To all Christians the centrality of the sacrifice of Christ on Calvary has been
the focus of their salvation hopes. However, relatively few Christians have
understood the equally important ministry of Christ in the heavenly sanctuary.
The authors provide a fascinating biblical explanation and irrefutable evidence
of this little-studied high priestly ministry of Christ in the heavenly sanctuary.
The Second Coming (80 pages)

The Apostle Paul refers to the second coming of Jesus as the blessed hope.
(Titus 2:12) Yet, soon after the death of all the apostles, doubts and debates
robbed the people of this assurance and brought in the pagan notion of immediate
life after death. In this new updated work, Colin and Russell Standish present
a “wake-up call” for every complacent Christian.
The Sepulchres Are Whited (301 pages)

We are at the end of probationary time. If God’s church is to receive the full
outpouring of the latter rain, there must be a return to truth and righteousness.
This alone will provide the unity that God can honor with His Spirit. This book
is written to stimulate such a reformation in our ranks.
Spiritism in the SDA Church (133 pages)

The authors believe that every deviation from truth has its root in spiritism.
They take a broad concept of spiritism to include idolatry, paganism, humanism,
New Age philosophy, Catholicism and Satanism, and explore some surprisingly
“respectable” forms of spiritism that are designed especially for the more wary
Christian. This book reveals the frightening inroads of spiritualistic theory
and practice that has become deeply embedded within much of contemporary
Seventh-day Adventism.
133
The Theology of Questions on Doctrine: Fidelity or
Compromise? (144 pages)
From its very inception, Satan has hurled his untiring, nefarious energy with
unwearied persistence against God’s church. His subterfuge, deception, and in-
trigue have found no lack of church leaders eager to serve his bidding. His most
successful strategy was the foisting, in October 1957, of the book Seventh-day
Adventists Answer Questions on Doctrine (QOD) upon God’s precious church.
As a result, the omega of apostasy has been strongly advanced.
At Andrews University, October 24-27, 2007, the authors, Colin and Russell
Standish, were invited to present papers to the QOD 50th Anniversary Confer-
ence, held to examine and discuss the history and theology related to this book.
The paper presented by Colin on the theology of QOD is the basis for the content
of this book. It is a companion volume to the analysis of the history of QOD,
presented by Russell at the same conference.
Tithes and Offerings—Trampling The Conscience (112 pages)

With unreasonable fervor and scant knowledge, many have sought to con-
demn God’s ordained self-supporting ministries that accept tithe for their soul
saving gospel work. This has led the tithe issue to become a religious liberty
issue in God’s Church. This book is a remarkable contribution to our understand-
ing of this topic. The authors have researched the tithe issue to a depth never
before attempted, and have again done what they do best–bring an issue back
to the objective evidence of God’s sacred Word and the Spirit of Prophecy.
Twenty-eight Fundamentals: Apostasy Proclaimed in Silence

(234 pages)
Throughout the history of God’s church on earth the insinuation of apostasy
has been achieved, not so much in open pronouncements, but by guile and
stealth. Silence has been the major weapon upon which error has comfortably
rested. By subtlety it has found a foothold in God’s church. Through this strata-
gem, the initial tolerance of both precious truth and damnable error, a channel
has been opened so that sacred principles of faith and the destructive errors
of Satan have been permitted, for a season, to lie together as bedfellows. This
ploy has served the cause of Satan all too well. It has, in turn, led ultimately to
the spurning of truth.
134
Two Beasts, Three Deadly Wounds and Fifteen Popes (234
pages)
Revelation 13 presents two incomprehensible beasts—one of which received
a deadly wound in one of its heads. Prophecy stated that this mortal injury
would be healed, and that the power represented by the beast would be admired
worldwide. The authors give a detailed history of the fifteen popes who have
sat upon the papal throne since the infliction of the deadly wound. The reader
will find compelling evidence that the deadly wound is now so well-healed that
there remains virtually no trace of the scar. For students of Scripture, this book
will enlighten and bring an understanding of biblical prophecy and perhaps a
new appreciation of the conclusive accuracy of Bible prophecy. The authors
present this book as for all minds, a challenge to all hearts, and a timely wake-
up call for humanity.
Uncle Russell and Daddy Stories (208 pages)

When Colin’s children, Nigel and Alexandra, were growing up, he frequently
told them stories and lessons gleaned from events in the life of Colin and his
twin brother Russell during the time they were boys and youth growing up in
Australia. These stories included the surprise birth of Colin and Russell, some
of the challenges of the depression years, up to their college graduation. Al-
though the stories are not always flattering to two boys born into a very poor
but deeply dedicated family, they provide unique, first-hand insights into the
happenings and events which were to lay the foundation for a lifetime of service
for the Savior.
The Vision and God’s Providences (C. Standish): Unabridged

(240 pages); Abridged (176 pages)
The story of the development of Hartland Institute must be attributed to God
alone. Yet, many men and women have had the privilege of being His humble
instruments to contribute to Hartland’s establishment. This book recalls divine
leadings, human weakness, misunderstandings, and strong differences of opin-
ion, and we cannot but wonder what God might have accomplished, had we
listened perfectly to His voice.
135
Why Members Leave the Seventh-day Adventist Church (256
pages)
The authors have developed a great concern for the terrible carnage of
members in the Seventh-day Adventist Church. When they were children in
Australia there was great concern because 30 percent of children born into the
Seventh-day Adventist homes were choosing to walk away from the Church.
However, several years ago they were staggered to learn that now 81 percent of
the Church’s youth were abandoning the Seventh-day Adventist Church in Aus-
tralia and New Zealand. They also learned that an alarming number of members
who had been added through evangelistic outreach soon thereafter walk away
from the church. In this book the authors share the Divine solutions to the many
different ways that Satan has found to achieve this deplorable situation.
Winds of Doctrine (174 pages)

Satan has not confined his attacks to denominational workers and leaders,
but has also attacked those in the self-supporting work. The tragedy is that some
have accepted the nefarious subtleties of Satan and have led many that are not
stabilized in the faith away from truth and righteousness. This book is essential
reading for all earnest Seventh-day Adventists. It takes up the issues central to
the apostasy—the name of God, the Godhead, the Person of the Holy Spirit,
the eternal existence of Christ, the Wednesday crucifixion, the correct Sabbath
hours, and God’s destructive judgment.
Youth, Are You Preparing for Your Divorce? (168 pages)

A majority of youth, including Christian youth, are destined for divorce. Yes,
you read this correctly! Unbeknown to them or to their parents, long before
marriage or even courtship, the seeds of divorce have been sown to later pro-
duce their baneful consequences. Many youth who think they are preparing for
marital bliss are preparing for divorce and, all too frequently, their parents are
co-conspirators in this tragedy. The authors provide amazing simple principles
to avert the likelihood of future divorce.
Youth Do You Dare! (C. Standish) (88 pages)

If you are a young person looking for workable answers to the many issues
that confront you today, this book is for you. It presents a call to young people
to follow truth and righteousness, and to live morally upright lives.
136
Other Books from Hartland Publications
Behold the Lamb—David Kang (107 pages)
God’s plan of redemption for this world and the preservation of the universe
is revealed in the sanctuary which God constructed through Moses. This book
explains the sanctuary service in the light of the Christian’s personal experience.
Why this book? Because Jesus is coming soon!
China Letters—David Lin (428 pages)

Applies the hammer of truth to the tensile of New Theology, exposing the
nature of the base metal for what really is, not gold or silver, but rather tin
and dross. These collected letters and articles appeared in various Adventist
periodicals at a time when Ford’s teachings were the center of attention in the
SDA church.
Christ and Antichrist—Samuel J. Cassels (348 pages)

First published in 1846 by a well-known Presbyterian minister, who called
this book “not sectarian, but a Christian and Protestant work.” He hoped that
the removal of obstacles might result in a more rapid spread of the Gospel.
One of these obstacles he saw as “Antichristianity,” a term he that he used to
describe the Papal system.
Distinctive Vegetarian Cuisine—Sue M. Weir (329 pages)

100% vegan cooking, with no animal products—no meat, milk, eggs, cheese,
or even honey. No irritating spices or condiments are used. Most of the ingredi-
ents can be found at your local market. There are additional nutritional informa-
tion and helpful hints. Make your dinner table appealing to the appetite!
Food for Thought—Susan Jen (160 pages)

Where does the energy which food creates come from? What kinds of foods
are the most conductive to robust health and well being in all dimensions of our
life? What is a balanced diet? Written by a healthcare professional, this book
examines the food we prepare for our table.
Group Think—Horace E. Walsh (96 pages)

Find out how a state of groupthink (or group dynamics) has often contributed
to disaster in secular and spiritual matters, like the role of Hebrew groupthink
137
in the rejection and ultimate crucifixion of the Son of God. Or, the Ecumenical
Movement that seeks to unite the minds of dedicated men so much that their
passion is to build one great super church following Rome.
Heroes of the Reformation—Hagstotz and Hagstotz (320 pages)

This volume brings together a comprehensive picture of the leaders of the
Reformation who arose all over Europe. The authors of this volume have made
a sincere endeavor to bring the men of Protestantism alive in the hearts of this
generation.
His Mighty Love—Ralph Larson (159 pages)

Twenty-one evangelistic sermons! Every doctrine of the Bible is simply
an answer to the question, “How does the love of God relate to this particular
question or problem?” Every doctrine is further evidence that God is love!
This book is divided into three sections with seven individual sermons each.
Subjects range from “If God Is Almighty, Why Does He Permit Sin?” to “The
Unpardonable Sin.”
History of the Gunpowder Plot—Philip Sidney (303 pages)

Originally published on the 300th anniversary of the November 5, 1605, plot
aimed at the destruction of the English Realm, is Philip Sydney’s account of
one of the most audacious conspiracies ever known to the ancient or modern.
The failed plot became part of English popular culture.
The History of Protestantism—J. A. Wylie (2,136 pages)

This book pulls back the divine curtain and reveals God’s hand in the af-
fairs of His church during the Protestant Reformation. Your heart will be stirred
by the lives of Protestant heroes, and your mind captivated by God’s simple
means to counteract the intrigues of its enemies. As God’s church faces the
last days, this compelling book will appeal and will be a blessing to adults as
well as children.
History of the Reformation of the 16th Century—J. d’Aubigné

(1,472 pages)
In history and in prophecy, the Word of God portrays the long continued
conflict between truth and error. Today, we see an alarming lack of understand-
ing in the Protestant Church concerning the cause and effect of the Reforma-
138
tion. This reprinted masterpiece pulls back the curtain of history and divine
providence to reveal the true catalyst for the Reformation—God’s Word and
His Holy Spirit.
History of the Reformation in the Time of Calvin—d’Aubigné

(1,971 pages)
The renovation of the individual, of the Church, and of the human race, is
the theme. This renovation is, at the same time, an enfranchisement; and we
might assign, as a motto to the Reformation accomplished by Calvin, as well
as to apostolic Christianity itself, these words of Jesus Christ: The truth shall
make you free. (John 8:32)
History of the Waldenses—J. A. Wylie (191 pages)

During the long centuries of papal supremacy, the Waldenses defied the
crushing power of Rome and rejected its false doctrines and traditions. This
stalwart people cherished and preserved the pure Word of God. It is fitting
that this edition of their history should be reprinted to keep alive the spirit and
knowledge of this ancient people.
Hus the Heretic—Poggius the Papist (78 pages)

One of the greatest of Reformers in history was John Hus. His pious life
and witness during his trial and martyrdom convinced many of the priests and
church leaders of his innocence and the justice of his cause. Poggius was the
papal legate who delivered the summons to Hus to appear at the council of
Constance, then participated member. This book consists of letters from Pog-
gius to his friend Nikolai, and describes the trial and burning of Hus. So potent
was John Hus’ humble testimony, that even some of his ardent foes became
his defenders.
The Law and the Sabbath—Allen Walker (149 pages)

A fierce controversy is swirling around the role the Ten Commandments
should play in the church of the 21st Century. With a foreword by the late Elder
Joe Crews, here is a book that dares to examine the Bible’s own answers—with
unfailing scriptural logic and a profound appreciation for the doctrine of righ-
teousness by faith.
139
The Method of Grace—John Flavel (458 pages)
In this faithful reprint, John Flavel thoroughly outlines the work of God’s
Spirit in applying the redemptive work of Christ to the believer. Readers will find
their faith challenged and enriched. In true Puritan tradition, a clearly defined
theology is delivered with evangelistic fervor, by an author urgently concerned
about the eternal destiny of the human soul.
The Reformation in Spain—Thomas M’Crie (272 pages)

The boldness with which Luther attacked the abuses and the authority of the
Church in Rome in the 16th Century attracted attention throughout Christendom.
Luther’s writings, along with the earlier ones of Erasmus, gained a foothold
with a Spanish people hungry for the truth. Thomas M’Crie makes a case for
a Spain free of the religious errors and corruptions that ultimately dried up the
resources and poisoned the fountains of a great empire.
Romanism and the Reformation—H. Grattan Guinness (217

pages)
The Reformation of the 16th Century, which gave birth to Protestantism,
was based on Scripture. It gave back to the world the Bible. Such Reformation
work needs to be done again today. The duty of diffusing information on the true
character and history of “Romanism and the Reformation” is one that presses
on God’s faithful people in these days.
Strange Fire—Barry Harker (206 pages)

The Olympic games are almost universally accepted as a great international
festival of peace, sportsmanship, and friendly competition. Yet, the games are
riddled with conflict, cheating, and objectionable competitiveness. Discover
the disturbing truth about the modern Olympics and the role of Christianity in
the rise of this neo-pagan religion.
The Third Angel’s Message of Righteousness by Faith and Its

Present Rejection—L. Scarborough (107 pages)
As Seventh-day Adventists, we tend to believe that our greatest danger of
being deceived by error would come from without the church. Our concerns
have been concentrated upon these varied forms of deceptions. We are far less
prepared to stand against the deceptions that will come from within our own
church.
140
Truth Triumphant—Benjamin George Wilkinson (440 pages)
The prominence given to the “Church in the Wilderness” in the Scriptures
establishes without argument its existence and emphasizes its importance. The
same challenges exist today with the Remnant Church in its final controversy
against the powers of evil to show the holy, unchanging message of the Bible.
Who Are These Three Angels?—Jeff Wehr (126 pages)

The messages of three holy angels unfold for us events that are soon to take
place. Their warning is not to be taken lightly. They tell of political and religious
movements that signal the soon return of Jesus.
With Cloak and Dagger—H. H. Meyers (160 pages)

This is a startling revelation of a deliberate and successful effort by a small
group of men to sabotage effectively the message and mission of God’s remnant
church. The basic fundamental principles that were endorsed by God’s prophet
to His remnant church as having “unquestionable authority,” have since been
systematically eroded and even changed!
The Word Was Made Flesh—Ralph Larson (365 pages)

One hundred years of Seventh-day Adventist Christology, from 1852 to 1952.
This book is a comprehensive survey of the historical evidence of the human
nature of Christ. “The nature of God, whose law had been transgressed, and the
nature of Adam, the transgressor, meet in Jesus, the Son of God, and the Son
of Man.” Ellen White, Manuscript 141, 1901.
Youth Ministry in Crisis—Barry Harker (206 pages)

In this bracing book, Dr. Barry Harker examines the practices and passions
that are transforming and debasing contemporary youth ministry—rock music,
magic, clowning, comedy, drama, mime, puppetry, sports, extreme adventure
activities, youth fashions and movies—and exposes the disturbing ideas that
permit them to flourish in God’s church. Dr. Harker also outlines steps that need
to be taken if the enveloping crisis is to be resolved and youth ministry restored
to a culture of defensible innovation. This book is a timely corrective to the
ideas and practices that are defacing the image of God in His people.
141
True Education History Series
from Hartland Publications
Livingstone: The Pathfinder—Basil Matthews (112 pages)
Like most boys and girls, David Livingstone wondered what he would
become when he grew up. He had heard of a brave man who was a missionary
doctor in China. He also learned that this Dr. Gulztoff had a Hero, Jesus, who
had come to people as a healer and missionary. David learned all about this
great Physician, and felt that the finest thing in the whole world for him was to
follow in the same way and be a medical missionary. That was David’s quest,
which was his plan. Between these pages, you shall see how he made his good
wish come true.
Missionary Annals: Memoir of Robert Moffat—M. L. Wilder

(64 pages)
Robert Moffat first heard from his wise and pious mother’s lips that there
were heathen in the world and of the efforts of Christians sharing the knowl-
edge of a Savior who could raise them out of their base degradation. An intense
desire took possession of him to serve God in some marked manner but how
that would be, he did not know. Through a series of providential circumstances
and in God’s good time, the London Society accepted him as one of their mis-
sionaries, and in 1816, he embarked on his first trip and got his first glimpse
of heathen Africa. This book will inspire the young and old as you read the
many trials, disappointments, triumphs, and wondrous miracles that God can
accomplish when one is fully surrendered to Him.
The Waldenses—The Church in the Wilderness (72 pages)

The faithful Waldenses in their mountain retreats were married in a spiritual
sense to God who promised, “I will betroth thee unto me in faithfulness and
thou shalt know the Lord.” (Hosea 2:20) No invention of Satan could destroy
their union with God. Follow the history of these people as they are compared
to the dedicated eagle parents.
142
About the Authors
C OLIN and RUSSELL STANDISH were

born in Newcastle, Australia, in 1933. They
both obtained their teaching diplomas from
Avondale College in 1951. They were appointed
to one-teacher elementary schools in rural areas
of New South Wales, each teaching for three
years.
In 1958, both completed a major in history
and undertook an honors degree in psychology at
Sydney University in the field of learning theory. Colin went on to obtain
his Master of Arts degree with honors in 1961 and his Doctor of Philosophy
in 1964. His Masters Degree in Education was completed in 1967.
Russell graduated as a physician in 1964. Six years later he was
admitted to the Royal College of Physicians (UK) by examination. He
was elevated to the Fellowship of the Royal Colleges of Physicians in
Edinburgh (1983) and Glasgow (1984).
In 1965, Colin was appointed chairman of the education department
at Avondale College. Subsequently he held the posts of academic dean
and president at West Indies College (1970–1973), chairman of the De-
partment of Psychology, Columbia Union College (1974), president of
Columbia Union College (1974–1978), and dean of Weimar College
(1978–1983). He was invited to become the foundational president of
Hartland Institute (1983–), which comprises a college, a lifestyle center,
a publishing house, media services, and a world mission division.
As a consultant physician (internist), Russell has held the posts of
deputy medical superintendent of the Austin Hospital, University of Mel-
bourne (1975–1978), president of a hospital in Bangkok (1979–1984),
medical director at Enton Medical Centre, England (1984–1986), and
president of a Penang hospital (1986–1992). Since 1992 he has been
speaker and editor for Remnant Herald.
They have co-authored more than forty-five books.
143
HARTLAND Publications was established in 1984 as a Bible-centered,
self-supporting Protestant publishing house. We publish Bible-based
books and produce media for Christians of all ages, to help them in the
development of their personal characters, always giving glory to God
in preparation for the soon return of our Lord and Savior, Christ Jesus.
We are especially dedicated to reprinting significant books on Protestant
history that might otherwise go out of circulation. Hartland Publications
supports and promotes other Christian publishers and media producers
who are consistent with biblical principles of truth and righteousness. We
are seeking to arouse the spirit of true Protestantism, one that is based on
the Bible and the Bible only, thus awakening the world to a sense of the
value and privilege of the religious liberty that we currently enjoy.
Office hours (Eastern time):

Monday – Thursday: 9:00 a.m. to 5:00 p.m.
Friday: 9:00 a.m. to 12:00 noon
Payment must be in US dollars by check,

money order, or most credit cards.
You may order via mail, telephone, fax, e-mail, or on our web site:
Hartland Publications
PO Box 1, Rapidan, VA 22733 USA
Order line: 1-800-774-3566 / Fax: 1-540-672-3568
E-mail: sales@hartlandpublications.org
Web site: www.hartlandpublications.com
Notes Regarding This Electronic Book
Pagination: this electronic book was not scanned from

the printed book. In some cases, there may be slight
variations in pagination from the printed copy. Thus, any
references to page numbers in this book should be refer-
enced to the printed edition.
Sharing copies: Due to the nature of electronic books,

they can be easily shared with others. However, we
request that you honor the fact that this book (including
the electronic copy) is copyrighted, and therefore it is not
to be copied to distribute to others unless written permis-
sion is obtained from the publisher.
Current Publications Available
In some of our electronic books, you may find a list of

other books that are published by Hartland Publications.
This list was compiled at the time the book was pub-
lished; therefore, it may be out of date by the time you
read it. To browse the current books available by Colin
and Russell Standish and many other authors, please go
to:
http://www.hartlandpublications.com
Thank you!

The Theology of Questions On Doctrine (Colin D. Standish Russell R. Standish)

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QofD title page 12/9/07 10:56 AM Page 1

Colin D. Standish & Russell R. Standish

Cover design and layout by

Text editing and layout by

All emphasis in quotations added by

1. In Retrospect Fifty Years Later. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

T he words of Paul to the Galatian believers could well apply to

I marvel that ye are so soon removed from him that

Time alone can determine the magnitude of an historical event. Fifty

Church in Philadelphia, editor of Eternity magazine and popular radio

the foundation of all Seventh-day Adventist beliefs and practices. Fifty

Froom admitted [to the Evangelicals] that some Ad-

our iniquities, or the diseases and frailties of our human

Douglass also acknowledged the validity of Andreasen’s protest con-

The point of special interest is [DeHaan’s] testimony

W e were already aware that the prophetic role of Sister White

One scoffer, Louis R. Conradi, did much to build up Ad-

We had heard of “California Adventists” who likewise were skeptical

Colin wondered, “What are the authors attempting to convey to the

Do Seventh-day Adventists regard the writings of El-

Some of the answers to these questions by the authors of QOD ap-

“1. That we do not regard the writings of Ellen G. White as

Let us evaluate the answers of the authors of QOD.

1. In their 3-point summary answer, the writers of QOD avoided

We have never considered Ellen G. White to be

While Adventists hold the writings of Ellen G.

2. We were amazed at the second answer provided to the evangeli-

When the Spirit of God, with its marvelous awak-

The worship of images and relics, the invocation

Certainly some of the Bible writings are not of general universal

Then spake Joshua to the Lord in the day when the

And Moses said, Let no man leave of it till the morn-

And there went forth a wind from the Lord, and

And the Lord sent fiery serpents among the people,

3. Seventh-day Adventists certainly believe that the canon of Scrip-

We have never considered Ellen G. White to be

whose utterances were never a part of Scripture canon.

John the Baptist’s prophetic role seems marginalized, no doubt because

Tobacco is a malignant poison:

Tobacco is a poison of the most deceitful and malig-

Tobacco is a slow, insidious, but most malignant poi-

Masturbation can cause mental illness:

. . . both mind and body were enfeebled through the

The effect of zinc deficiency has particularly profound

We hate to say it but in a zinc-deficient adolescent,

Progressive dietary reform should be made toward veganism:

Human beings are suffering the results of their own

The Lord would have His people bury political ques-

Some of the most popular amusements, such as foot-

A view of things was presented before me in which the

I was given instruction regarding the character of these

Thus it appears the authors tried to minimize the role of Sister

4. The QOD authors also leave much ambiguity in their answer to

The 1951 baptismal vow number 8 stated,

Do you accept the doctrine of spiritual gifts and do you

This is how the vow now appears:

Do you accept the Bible teachings of spiritual gifts and

There is a great difference between the terms “the gift of prophecy”

I n his introduction to Seventh-day Adventists Answer Questions

And there shall be no man in the tabernacle of the

Now of the things which we have spoken this is the

But Christ being come an high priest of good things to

then must he often have suffered since the foundation