* Seventh-day Advent Cf the investigative judgment — is also not in harmony with the foes (3) A third reason why the doctrine of the investigative judgment is to be rejected ts thet this doctrine is based on a ‘misteken application of the Old Testament sacrificial system 10 Christ, Ths, of course, naturally follows from the previous point. If Seventh-day Adventists misunderstand the Old. Testament saccifclal stem, it follows that they will also. misapply. that Sactifcial system’ 0 the work of Chris. Let us now look at this matter in detail. ‘First. the Adventists mistakenly apply the Old Testament sactifical system to. Christ by insisting that Christ only forgave ‘ins previous to 1644 but did not blot them out. It will be recalled that Crosier taught this in his DayStar article (see ‘above, p. 14), and that Seventh-day Adventists today stil teach this (above, p. 41). This view ties in with their under- Standing of the meaning of the Old Testament sacrifices, as the following quotation will show: In the sanctuary in heaven, the record of sins is the only ‘counterpact of the deslement of the earthly sanctuary. That the sine of men are recorded in heaven, we shall show in the next section, It is the expunging, or bloting out, of these sins from the heavenly records tht fulfis the type set forth in the services of the Day of Atonement. I that way. the fanctuary in heaven ean be eleansed from all defilemeni. The thrst of these words is that, previous to 1844, the sims of Pestent teers. thooph forgiven were recorded in the heavenly ‘SEnctoury, was not tl after 1844 thatthe proce of Bot ‘out these sins was begun. - Tn refutation, we reply that the conception of sins being re- corde inthe sanctuary one which hat been shown to eet 08 misunderstanding of the Old Testament sacrificial. sstem Farther the thought chat Chris id not Bot ot ins previous 0 i844 without one sted of Scriptural support. On the contrary David excl in Psalm 103°12,-"As far os the ast from the west, far hath be femoved (iri, Hiphilpriet of rchog, inating completed action) ger transgressions from us In Isiah 44:22 we read. "1 have blowed cu (machi pect teas, 8 ering ori 8 try 2 Sets ah Geet ot crn thao admits sven edn Sra inca he Sone Sane In fact, the entire distinction between the forpiveness of sins and the blotting out of sins — which is basic to Seventh-day is foreign to the Scriptures. Does David ‘merey upon me, O God, according t0°thy multitude of thy tender mercies in the New Testament the word is aohice The rook mening of ‘away; hence it has acquired the ‘cancel, remit, 0¢ pardon sins." Is there, ‘ow, any justification for the view that ope's sin ean be canceled ‘without being bloted out? When Jesus, for example, said to the paralytic, “Son, be of good cheer; thy sins are forgiven” (Mt. 9:2), did He mean: your sins are now forgiven, but not yet blotted ‘out; if you do not continve 0 live up 10 all my comnisndments, these sins may still be held against you? Why should the paralytic hhave been of good cheer, if this was the meaning of these words? Seventh-day Adventists try to justify this distinction by appeat- ing to the Parable of the Unmerciful Servant in Matthew 18:23-35. ‘They contend that, since the king in the parable revoked his cancellation of the Unmersiful servant's debt, God may also with- raw forgiveness once granted — hence the forgiveness of sins does not necessarily mean the bloting out of sins.”* The faw Jn this reasoning is that an earthly King cannot read hearts, where~ ‘a God can. The point of the parable is not that God may revoke forgiveness once bestowed, but that we most be ready 10 forgive others if we expect to be forgiven by God. Christ ‘Himself expresses this point very clearly when He says, “For if ye forgive men their tespasses, your heavenly Father will also forpive,you. But if ye forgive not men their trespass, neither will your Father forgive your trespasses” (Mt, 6:14, 18). In ther words, a man who does not forgive those who have sinned 1 Arndt and Gingrkh, Grer-Bxglsh Licon of the New Testament (Cpeaeo: Unherty ot Pleas 1953) p 128 S°Giuions or thatrine, pre 3 0:%0 Seventh-day Advemiom sgninst im has never really had his sins forgiven by Gos, though (of salvation. Secondly, the idea that Christ has been engaged since 1844 in a work of investigative jodgment in the heavenly sanctuary is completely without Biblical support. For, according to. the Seriptutes, the present work of Christ in Beaven is a work of imtetcession, not a work of judging. Note, for example, how clearly this is taught in Hebrews 7:25, “Whetefore also he is able t0 fave to the uttermost them that draw near unto him, secing he ever liveth to make intercession for them, Dasic meaning of the verb entupchanoo, which is ta plead for someone ot to intercede for someone.* "The ‘of judging, of examining records, of determining, whet two this word. "The same verb is used in Romans 8:34, the that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, ‘who also maketh ioteteession for us." In. both the verb entugehanoo is inthe present tense, indicating that this intereession is a continuing activity. In Hebrews 7:25, in fact, the infinitive phrase eis fo entugchanein shows that this inter- cession constitutes the very purpose for which Christ “now lives! On what Scriptural ground, therefore, can Adventists say that Christ is now engaged in a work of judgment? tis, of course, true that there shall be a judgment of all men. But this judgment will occur after Christ has returned, not before. Note what our Lord Himself tells us, in Matthew 25:31-32, “But when the Son of man shall come in his glory, fd all the angels with him, then shall he sit on the throne ‘of his glory; and before him shall he gathered all the nations.” cneniny ee Relortewt ota ae ic rie ea are as His people and Jade them atthe some me? = os Appendix A: Investigative Judgment and Scapegoat Doctrine 81 ‘Christ then goes on to describe the ature of this julgment nd the standard whereby men shall be judged. ending his description wit the familiar words, "And these shall go aay lato cleral punishment; but the rghlcous into eternal lf” (¥, 46). Here, Indeed, we read about an “investigative judgment” — a jodgment based om an investigation ofthe lives of those arraigned before the ‘throne; but tis judgment takes place ales Christ has returned in iBory. In ll Thesslonians1°7-9 we read: “And 1 you that ate iliced fest with us, at the revelation of the Lord Jesus from ieaven withthe angels of his power in faring fie, rendering ven- {o them that know not God, and to them that obey not the {espe of our Lod Jesus: who shal suffer punishment, een eternal {estrton from the face the Lard. The work f Christm is here pictured as occuring after His return fom heaven Reventon 201-18 we aso fel abot th ues being before the grest white throne (%. 11). a5 the dead (wv. 12 and 13) — this implies that the must have occured. before this time — and as fon works. (v.12). At the end of this judgment, rath and Hades are cas into he Ink of ire (v.18); that the cesation of eath stall be » mark of ae i 5 e aes idl A life are cast into the lake of fire — this, t00, ich points to the end of time. From every indica- ere that the jodement ee tired ‘ing on now, but one which will take place is ushered in. From the other pase onclude that this must be after Christ's return Scriptural warrant do Seventh-day Adventists have for that there will be s judgment according to works before ‘of Christ? The Scripture passages alluded to in parentheses at the end of Article 16 of the Fundamental Beliefs {an article dealing with the investigative judgment) do. not five the slightest support for this doctrine. The fist one T Petey 4:17-18, “For the time is come for judgment to besin at the house of God,” simply states, in harmony with the context, that Christians may often have 10 be chastised by God in this works in order that they may become more holy; it says nothing sbout fany judgment in the heavenly sanctuary. The second passage, Daniel 7:9 and 10, pictures the Ancient of Days seated on & tt oguiges Hila eu He :2 Seventh-day Adventiom throne, and a judgment which involves the of ‘books. This vision, however, which is to be understood in the light of the rest of the chapter, and particularly in the light of verses 13 tnd 14 (the giving of dominion and glory to the Son of Man), ‘does not depict any investigative judgment in the heavenly sancto- ary, but vividly symbolizes the overthrow of earthly empires and powers that are opposed to God and the establishment of Christ's everlasting reign. The third passage, Revelation 14:6-7, describes ‘the message of the first angel: “Fear God, and give him glory: for the hour of his judgment is come.” One needs a great deal ‘of imagination to sce in this verse a reference to an investigative i by {he Heavenly sanctuary! "The last text Sanctuty. Anyone who ses an verge pment aught the eres jst examined tr seing somthing im hee. usage ‘ick dingy ot se! (@)A"fout reson. why the doctrine of te investigative Judgment to be feed tht vilaer Septal feck Ine hou the sovereignty of God We eal sae, in Ae 16 ot the Fundamentl Blt, tat “ths investigative faye dkiemives who ‘of the mya sicpng inthe dst of the far are worthy of part in the fst resurectog and Sho of its ving muted are"worthy of tansaion Tht Statement, bower sande ia vie conradcton to wha ie Sidon page 420 of Questons on Doce: As Sesion God, He knows jst who wil cep and whe wil fet Hi ‘great station" It ths 30, why, should God or Cvs have fo elaine books of record 1 determine who. may be ‘aed in lor or tansated ito hry? Serenh-day_ Avena Gaot have ter cake ad et Helter Cod does know hs wil acct His reat sation, and in tha ewe the imesige Jigen is unneesary — or He mist conduct an invention te od ot who td, and ten He cant eed Appendix A: Investigative Judgment und Scapegoat Doctrine 83 Let us see what Mrs. White, the prophetess of Seventh-day ‘Adventism, has to say about this matter: «There must be an examination of the books of record to “Scermine who, though fepentance of sn and faith in Chr, are ‘etited the Benet: ot to each student! And this Christ om the one hand, and the God and Christ of ‘Seriptres on the other? We learn from Ephesians 1:4 that estinies of the saved are not only foreknown by God but ave been predetermined from eternity: “Even as he chose fin him {in Christ] before the foundation of the world.” ‘dear on this point is Romans 8:29.30: “For whom he he also foreordained 1 be conformed to the image The might be the firtborn among many brethren; 3° foreordained, them he also called; and whom he ihe also justified; and whom he justified, them be ‘lorfed.””" Why should God have to conduct an investiga judgment about those whom He has foreordained from eternity to be justifed and glorified? What about Christ?) The Bible tes us that Christ knows His sheep, and has given them eternal lf, 90 that no one can snatch ‘out of His hand (Jn, 10:27-28); that He prayed not for ‘world but for those whom the Father had given Him (John 17:9); that itis the wil of Him that sent Christ that of all that ‘which’ the ‘Father had given Him He should lose nothing, but Should raise i up at the last day (Jn, 6:39). Does this Chris. ‘now, Mave to conduct an investigation to determine which of the {habitants of the earth shall be raised i glory? "Adventists try to get around this difficulty by saying ee & ie a 5 F 1 The Great Controverny, p224 Seventh-day Adventism Were God slone concerned, there would be no need of an investigation ofthe Ife records of men in this jdgment [he Investigative judgment), for as our eteral ‘God, He is ‘omniscient, But thatthe inhabitants of the whole univers, ‘the good and evil ‘snd all who have ever lived on thi ‘arth might understand His fove and His justice the life history Sof every individual who has ever lived on the earth has been ecorded, and inthe gment [the investigative jodgment] these Feconds wil be diclowsd = But here is confusion worse confounded! In the first place, the above statement is not consistent with the assertion previously ‘quoted, that the purpose of the investigative judgments to de- Termine who are worthy of resurrection to glory and translation. Further, what is said above makes sense if we think of the final judgment, which is public, in which the reasons for the final Sestiies ‘of men will be made Known to all. But it makes no ‘sense when applied to the investigative judgment, which is not Public, and whichis therefore not witnessed by men! (5) A fifth reason why the doctrine of the investigative judg- iment Is to be rejected is that it feopardizes the Biblical eaching ‘har we are saved by grace alone. We have already touched upon this point (see above, pp. 49-52). Let us look at this matter @ bit amore closely. Mrs. White describes those who “pass” in the ine ‘vestigatve judgment 2s foows All who have truly repented of sin, and by faith claimed the bod of Christ a8 their atoning sacrifice, ave had pardon ‘entered against their names in the books of heaven: a they Ihave become partakers of the righteousness of Christ, and ther characters ate found tobe in harmoay withthe law of God, thee sins will be Boted out, and they themselves will be accounted worthy of eternal ite ‘The stipulation that the characters of these individuals. must be found to be in harmony with the law of God before their sins can bbe blotted out suggests that they must have attained certain, lez rghcousoess of thei own before they wil receive fll salva Tn a chapter a which be discus the investigative judgment William Henry Branson says: : eae - = Questions on Dering, pp 42021, + Fhe Great Corner 18, Appendis A: Investigative Judgment and Scapegoat Doctrine $$ ‘A-Cioistian who through faith in Jesus Chvst has (athflly kept the law's requirements will be acquitted fin the investigative judg vere is no conderanation, forthe law fins no fait fo ‘ment en. In this astounding statement a prominent Seventh-day Adventist ‘writer ells us that the basis for acquittal in the investigative Judgment is the perfect keeping of the law's requirements! This s surely a far er) from the Apostle Pauls assertion, “We reckon justied by faith apart from the works of To the Galatians, who were being to bate their hope for salvation ia part on works which themselves, came Paul's stem warning: “Ye are severed at, ye Who would be justified by the law; ye are fallen ‘race™ (Gal. $:4). I the determining factor in being in the investigative. judgment is the faithfulness with Thas kept the law's tequirements, then certainly salea- longer by grace alone. And if the fallure 10 confes ‘iagle transgression of the law will result in damnation, ‘wonders what will happen to the Psalmist who exclaimed, ‘ean discern his errors?" (Ps. 19:12). We conclude that Seventh-day Adventist doctrine of the investigative judgment ‘permit Adventists {0 continue to claim that they teach by grace alone. “Tue ScaPecoat Docrane “The other aspect of Seventh-day Adventist teaching in relation Agment that remains 10 be evaluated is the ‘view that the sins of mankind will be laid on Satan just before Cris’ return to earth. It is my conviction that this doctrine, 10, fs completely without Seriptural support. For this judgment 1 advance the following four reasons: i) Wis not at all certain that the word Azacel in Leviticus 16:8, and following verses, means Satan. Seventh-day Adventists insist that this is what the word means. citing « number of au- thories to suppor their elaim2* The plain fact of the matter, however, is that no one Knows exactly what this strange word means. The early tradition rendered the word laza'zeel as fol- pellEEig eeetd 5 h 2 Drama ofthe Ase,» 381 Qrescnt on Bote pp. 391-98.86 Seventhday Adventiom lor: x memorials Sepa emer tO rpc Wat 100 apopompaioo: for the one to be sent away. From was derived the Vulgate translation, capro emissario: for the gout to be sent forth, It is from this tradition that the King James rendering originated: “scapegoat” (literally, “escape-goat”). This fncient tradition still has many supporters. The Brown-Driver- Briggs Hebrew lexicon suggests that the word Azazel means “entire removal." The article on Azazel found in the Fazernational Standard Bible Encyclopedia suggests the same interpretation ‘Others, however, argue from the juxtaposition of Azazel with Jahwe that the former must be a proper name. Following this interpretation, some hold that it must refer to Satan, and otbers ‘suggest that it designates a wilderness demon. One must simply ‘confess that, until further light i given, no one can be dogmatic st the meaning of this word. It may mean Satan, but it may slso mean something cle (2) Even if it be granted, for the sake of argument, that Azazel ‘does mean Satan, it does not at all follow that the second goat in the ceremonies of the Day of Atonement siood for Satan. For it |s specifically stated in Leviticus 16:10 that the second goat was to be sent into the wilderness fo'ezazee!: 10 or for Azazel. If ‘Azazel means Satan, the second goat was sent 10 of jor Satan; to say that the second goat stood for Saran is to make an uawar~ ranted leap from the entity to Whom or for whom the goat was sent tothe goat himself. (3) Tis, further, impossible to regard the second goat as standing for Satan since, according 19 Leviticus 16:5, the (wo. ae cores sign Oe lane ven read, priest} shall take of the congregation of the children of Israel two he-podts for a sin-offering (lecharta’th).” Tes not just the slain goat, in other words, that constitutes the sin-oflering itis the two goats together. This means that oth goats pictured the propitiation that was to be offered by Christ ‘The slain goat pictured the fact that Christ was to shed His blood to redeem us from sin, whereas the goat sent into the wilderness pictured the fact that by His atoning work Christ was to remove ‘our sins from us. To suggest, as Seventh-day Adventists do, that the second goat stood for Satan is to transfer a work of Christ to the Prince of Darkness! % Fa James Orr (ce. Grand Rapids: Eerdmans, 1939), 1, 442-44 Appendis A: Investigative Judgment and Scapeyoet Doctrine $7 Note what Fairbairn has to say about this second gout: (4), That Satan will | for his sins is certainly taught in Scripture, but that our sins or the sins of all men will be placed fon Satan is nowhere taught in Scripture, This idea rests, as we In is bay pon the te ur sis and thu gemoved en not Satan To suges tat Gt sl hast ake ao sie from the esvely Scary a the 98 te re ny hemo Stn py at He ot previously borne them way, is soning work ws therlore Inadequate forthe compete remit of so. Move bre, Cit lays the sins of wnbelivers on Sata as well, why88 Seventh-day Advention and of the laying of sins on Satan are fase teachings. 4 they lack all Scriptural support: they Scripture at varius points, as has been ‘Adventist. honestly wish to be true : teachings, they should repudiate both of these doctrines. The sender i frer refered to, Hebert do Advent, 9p. 7252. and to Nerman Doutys Anathet Cook Seretnedayaseniion, pp 11839. for competent evaluations Of both ‘Ho Tavnizaihe odement ostne andthe scapepsat teaching. YV. Appendix B: Seventh-day Adventist Teaching on the Sabbath In Chapter 3 we discimaed the teaching of Seventh-day Ad- seals onthe Sabbath isfar a ts content wi their cai that thoy bebe in talvaon by gece aloe (above, pp. $I- 2), In is appendix we shall examine and evaluate the teach- ing oo the question of the proper da 10 be observed by Criss ‘At Sevendny Advent ght io ising that Ue Seventh Guy alte week i the nly. proper Lars day for ws 4 cbse, In ‘ada tothe Fourth Commandment? re agua we must fit ofall recall Dow Shir doctrine of he sabbath eigioas A retred eu captain Joseph Bates) be- Ste conriased through reading an arcle na periodical that {Be seventh day waste proper Sabu to be hep Afr having rived at tn Conlin, he came ilo comic with «group of ‘Adventists in New Hampshire who had been influenced by a lay ‘Woman (Mrs. Rachel Oakes) to Keep the seventh-day Sabbath. Having thus been confirmed in his convictions, Bates wrote two on stil held. by0 Seventh-day Adventiom siesta eet au obey oe eee ee iemathe el tog souks en fee he, Wi Wen broth Some a {sel mc amey ns beng ste ue as er Oy at cons of Chan cee Beng oe Guth ee Teil a hoe oft pment Aas oni nn Ce Payal te lc mead Sea cnt Staley lator ore We oe, So ah et ay eee gee Fata bk te ten of te ce aes Geta ett wdc cv ve cee dare o Sart eery ati et Sey pick nce Ainge Sy ced paar ao ieee poe sl be heared et te wae 8 Sa ps rd Se toe ek orate tae rae eee ive he Shao tad ee a Ney fay tipi enor ad eae tech ae Leiner tee tae ee ea ee Sih tet) pape God aay ae tae abe ye ny a See rij comenence Puc “ries eset he Sta scot se lt oy a egos cos Be inna etry ea eens ee ses ote Sen commas "cre fee iether Sun ee EcrcicrnarcseMotar dea eee in pin id tet a ne Tea Tia inc min sucht os eA sea St ow ate ¢ ets gamers snr Comnst era“ Sal tone Renn age carom toe eee ee A a Sree as eee a si later inthe "Eel Thetory (Grand Rapids, Eerimans, 1934) pass, [ Appendix B: Teaching on the Sabbath on of Christ. ‘This the Old Testament and the New Testament hhave in common. But they difler as to the perspective ‘which they each soe the emergence of work aid res. Tasmmuch Sr the Old. Covenant war stil looking forward to the pet= ‘of the Messianic ork, naturally the days of labor ome frst the day of feat falls at the end of the week ‘We, under the New Covenant, look back upon the accomplished work of Chrit. We, therefore, fist celebrate the rest in riac- procured by Christ althoogh the Sabbath also sil remains {sign looking forward tothe final echatohogialrest® & z Peers eet ere ee cas cern emery cca em roe ees ate cemetery ce Sei rene cer naree ae ‘was that the Adventist heralds of Sabbath reform cat mak startet nga pono te ane ce eam fant ates Ce eats TP" té1eF contain» salement about Sabbath bvervance2 Seventheday Adventism beast — holding it to be, in essence, the atempted change of {he Sabbath of the fourth commandment of the Decalogve by the Pupecy, its endeavor to impove ths change on Christendom, tnd the acceptance of the Papacy's substitute by individuals ‘The readers attention is now called to the text of Revelation 149-12; ‘And another angel, « third, followed them, saying with = ‘great voice, I any man worthippeth the feast and bis image, Sind receivech a mark on his forehead, or upon bis hand, be iho shall drink of the wine of the wrath of God, which ie prepared unmined in the cup of his anger: and he shall be formented with fre and brimione in the presence of the holy Angels, and in the presence of the Lamb: and the smoke of their torrent goeth up for ever and ever: and they have no rest day and night, they tht worship the beast and hie image. tn whoso receiveth the mark of his name, Here is the patience ofthe saints they that Keep the commandments of God. and the faith of fous, Where, now, does one see any reference to the Sabbath in this ‘entire pastage? One can perhaps excuse a retired sea captain for imagining that he could see denunciation of the first-day Sab. bath inthis passage, but for an entire denomination to adopt this Inerevttn 4 fie mate serius mater. By thik Spe of ire pombe cx prove anything from the Bible which (3) Seventh-day Adventists assert that she New Testament ‘eriphasizes the observance of the seventh day as the Sabbath. For proof they point to the fact that both Jesus" and Paul” observed the seventh day rather than the fist. This argument, however, is ‘ot difficult to meet. Our Lord observed the seventh ay before His resurrection because He was at that time bound to the Old amet replant sipican to nt, however, ht afer lis resurrection He appeared to the apostles on two successive first days of the week. "As far as the Apostie Paul is concerned, he went to Jewish synagogues on the seventh-day Sebbath Because he wished to witness to Jews, whom he could find there on that 7, God Speaks Heras, "952); pp. 4, 0, "On port tat olen the beck Sf Ati, Service aid ony one Ara-dny meetin for ‘Appendix B: Teaching on the Sabbath 93 day. Does the fact that Seventh-day Adventists sometimes attend Sunday church services in order to win converts to their faith imply that they believe the first day of the week to be the Sabbath? Further, iti to be remembered that Paul did address a gathering ‘of Christians at Troas on the fist day of the week — to this point ‘we shall come back in a moment. ‘What proof is there now from the New Testament itself thatthe ‘observance of the Sabbath was changed from the seventh to the first day of the week? Let us note the following Biblical fact: Gi) Jesus arose from the dead on the first day of the week ‘Gobn 20:1), thus designating the first day as the one now t0 be observed." Gi) Jesus appeared to ten of His disciples on the evening of ‘that first day of the week (John 20: 194.) (On the flowing st ay of he week, Jem appeared 10 the eleven disciples. John 20:26 (Gy) The promised coming of the Holy Spirit was fufiled on the frst day Of the week (Acts 2:1ff.). Since this was an event cof a great importance as the incarnation of Christ its highly sar nffcant that this outpouring occurred on a Sunday.” ‘Ge) On that same first day of the week the first gospel sermon ‘reached by Peter (Acts 2:14), and 3,000 converts were Feeeived into the church (Acts 2:41). é Gri) At Trots the Cristian of that city assembled for worship con the frst day of the week and Paul preached to them (Acts 20: é eee9 Seventh-day Adventism zi wo pet ope ature arg ern Ta te sas ea ee io scene cea cet a eee Gtertas tales ae neers aaa eccoeee nae otte ea e ee aS Lickey’s reasor ee ee tel ceteaee ones ate eenees eee ea eee Mice te women pe eet oan tae tt a eas enya Ss eet eae wees anes een peepee ye Sui Seceee See ee has a Sikeacieeenes foarreg emer Seed ig cel ae eset Sais cee me at nas ae ee ae Sie eae eas auaere arccsatetres te S05 De encom ae oe ae esha ooo et cat rt ee Ppamiear te epee Uf tee Beas wet itnnews ee Sat mo (Sh ed ced oo Chie Cin ee cheba Spr ec Sete mace eemicrd wea eset e eee ees ae ee ee Ser tee1eD) hres tare ta pine spel anne reece She camera eee cate Been Sry estas eee ees He Se ee sO ee dea ich, ho 9 Stem, Pe Cu ae ta Sie cara To ads, SM re Bl Mecmeeee ae mear Nad cea Gee eek Recta : sco Sie Penis ae Bac Appendix B: Teaching on the Sabbath 9s te tay bad te prnprd; the mould ive soe Seca fs thoy ad been poner some ing, which would be saappropeste onthe Sabbaths hee Pal Intra thon wo So tno Sunde. Likey vanes ar interpretation, saying. among other things, (A cure merter rome ssp a west, Jt = rly aleroon e cows ear enh 10 prepa fr the i rosin pr hoo ito a ° Smnt hy ie Snell th 3 hme fs, hotee, is Eoporast not tht he a ay & for this laying aside. Why should ing oven the shoppers oul do thei uring on the evening fefore the dy of orp sx well asco the day er. The oy nul reavo for menoning the fst day in this pssage that this was the customary day om which Crisans were meeting for (vill) The Apostle John wrote, in Revelation 1:10, "I was in the Spirit on the Lord's day (en tee kuriakee heemera). The Greck word kuriakee is an adjective meaning “belonging to the96 Seventh-day Adventism ‘Lord teal, therefor, the expression means: om the day be- longing o the Lord. Seventh-day Adventists comend that the expression the Lord's day, a here wed, refers 1 Saturday. In {aking this postion, however, they stand completely alone, These words have been Understood unersally a refering to. Sunday. the first day of the week. ‘They are so understood by the standard commas, and by the standard lexicons If we add to thi the fact thatthe expresion ited to stand for Sunday in sich easly Chisan writing the Didachee and Tgnatiss Letter the Mgnesians, we se 00 what Snsy grounds Advent stand when they try to interpret thee words es meaning Saturday. John's statement that be was in the Spirit on the Lor Day order com frm the fact thatthe fst day ofthe week was now the one Com ‘only ed for worship (4) Seventh-day Advent contend that “the cartes authentic Instance, in early church wring, of the fst day of the week bing called ‘Lord's Dey’ was by Clement of Alexendria, ner the close of the second cemuy."* That this statement fs gute con- trary to fat wl bende frm the following quotations (0) Revelation 1:10, was in the Spirit onthe Lord's Ds (i) From the Epil oflnativs To the Mognesans, Section 9: “if then those who had walked in ancient prasiesataned nto newness of hope, no longer observing sabbath, but fashioning 2 Lider, op. cits ps 41S; and Ancrenten, The Sabbath, p. 186 7dr the ater he flowing muy be mentones: Moulin and Magan Voratulary of she Greth"Tesament(eerinane, 193)). Joa tne Port, Keay There Wares com’ New esament {Stiga Kokibarmer, 1348)" 1096, and ‘Ato td Ginga Grek Englsh Lescon,p. Coamed thors ‘der Lond ay “Cea (Modern Gress SY “> The took of Revelion was probably writen daring the lst decade of ae ee ha he fest Say of he eek wae Chnstans ‘ly he teeta. i will ef Goa fieapones shold hve ls ee and warned” Chrstare agus I Wind to: och on od Pas! ‘appoting the St tay by wrpig Christians flay wed ‘ats on ¥ Quewions on Doctrine, renee given ia ct Pietion, e0 Decne, 166. The eterene ven in Clement % Wrilen about 40.93. See above dacuion. Appendix B: Teaching on the Sabbath ” their lives after the Lord's day, on which our life also arose ‘through him..." (Gil) From the Didachee, or Teaching of the Twelve Apostles, ‘Section 14: “And on the Lord's Day gather yourselves together ‘and break bread and give thanks. .."*" (Though the following two quotations do not use the expression, “the Lord's Day,” they do give further evidence for the early ‘observance ofthe first day of the week as the day of worship.) (iv) From the Epistle of Barnobas, Section 15: "Wheretore also we keep the eighth day for rejoicing, in the which also Jesus rose from the dead, and having been manifested ascended into the heavens." (¥) From Justin Marty's First Apology, Chapter 67: “Bot ‘Sunday is the day on which we all hold our common assembly, because it isthe frst day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead." ‘The statements quoted above, plus the New Testament evidence previously given, make it quite evident that the change from the ‘eli Mater 36)" 9 Tt 2 Written during the last a0 AE fi entry or the ei of nd eto Lot is8 Seventh-day Adventism seventh day 1 the fist day was not brought about by “the Papacy, 1s Seventh-day Adventism contends,” but came about long before the Papacy arose as a strong ecclesiastical institution. We con- ‘clude that the Adventist position on the Sabbath is not only his- toriclly unwarranted, but i also without Scriptural support.” % Questions on Doone. p. 181. We are never ii pit 9 told, however, exactly oe “kn Ane : New Yor! Revell 1915). Vs Wn Basins Cher of i hod Bibliography Priwany Sources: White, Ellen Gould. Patriarch and Prophets. Mountain View, Cali: Pacific Press Pub. Association, 1913 (frst pub. in 1890). (Vol of the Confct of the Ages Seis) «"Propher: and Kings. Mountain View: Pace Press, 1917. (Vol Hof the Conti of the Ages Series). "the Desire of ages. Mountain, View: Pacific Pres, 1940 ‘Gest pub, in 1898). (Vo. I of the Confict of the Apes Series). ‘The Acts of the Apostles tn the Proclamation of the Gospel ‘of Jeru Christ Mountain View: Pacife, Pres, 1947 (fist pub in 1911). (Val IV of the Confict of the Ages Serie) The Great Controversy Between Christ and Satan, Mountain View! Pacide’Prew, 1911 (Gra pub, in 1888). (Vol, V of the Confit of the Ages Series). ‘Christs Object Lestont, Washinglon, D.C.: Review and Teraid Pub. Association, 1941, A discusion of the parables of Jes Counsels om Stewardship. Washington, DC Review and Hera, 1940 eee. aucation, Manian View: Pacific Pres, 1942 (rt ‘pub. in 1903) \Gaipel Workers, Washington, D.C.: Review and Herald, 1915, the Minisry of Healing. Mountain View: Pacis Pres, 1942 (Gist pub. in 1905), The Sanctfed Life. Washington, D.C.: Review and Herald, 1937, Sieps to Christ. Washington, D.C. Review and Herald, 1921 ‘ir pin 1892), TTestimonier for the Church. Vols. LIX (1885-1909), = Thonthes jrom the Mount of Blessing. Movntaio View: Pacific Press 1928 (rst pub. in 1896). 99100 Seventhlay Advemtiom Hosrotes of Skvestnoay Aoventisn Department of Eacation, General Conference of Sventnday Adven- “lan The Story of Our Church. Mouotsin, View: Pacibe Pres, 1960 (copyrighted 1986), An aia hough poplaried, hiory. From, toy Edwin The Prophetic Fuh ef Ow Father The Tioces! Bevlopment of Prophet Interpretation. vas, Wath ington DC Review end Herd, 19468. A luminous sy ofthe Nstry ofthe nerpretation of prophecy. ty contin the history of the begins of te Seventy. Avett Senn Loughborough, Joba N, Rise end Promes of the Seventhdey Ad- ‘ei Baie Crock: General Conference Auction ot Seat Soy Advent, 192 The Gree Second Advent Movement, Wahigton, D.C. Review and Herald, 1909. ee [Nichol Francs D_ The Midnight Cry. Wathingion, D. C.: Review ‘nd Hera 19S.” A detee ofthe character and sondust of Wn Mitr the Niertes ten, Mablon EAs of th Orin and Prowres of Sevemh- day Advent 2nd ed Washington B.C: Review snd Her, ise Spaking, Arthor W. Captains of the Host. Wasbingon, D.: Re- Mew and Herat, 1993." history of Seventy Advent tpt 1900 Chi’s Lau Leniom, Washington, D.C: Review aod Her- 2 1989" The ay of Seventy. Advent since 190 Sevennitowy Anvanrat Ponichnions: Andresen ML” Gas Maly Day Waingin, D.C: Review and Herakd, 1949, = aa the Saath, Which Day and Why? Washington, D.C Review and Heri 19 The Sancta Service. 2nd esr. Washington, D.C: Rovew and Hew 17 Abe Raina for he Home. Rev. ed, Wahioglon, D.C: Review and Herald, 1949. = oe Branon, Win, HL In Drfeme of the Fath. Wasbington, D.C Review and Herald, 1933, A reply to Cunright's book, Serensh- day Adventism Renounced. oi 7 iiss The Drama o he et. Nave: Souther Pub, Avecin tion, 1950. God's plan for saving man from sin. 5 Drain fc, Gel Cofente Seenhy Yen Princier of Lie fm se Word of Gash 'k Senet Study of the Major Doctrines of" the Bible, MoumameView: Bibliography 101 Paciic Pres, 1952 (4th priming. 1960). Intended for classroom Grapbi, Ronald D. E.G, White and Charch Roce Relations. Waste Tngton, DC Review and Herald 1970 Presents evens from Me Seriings that she lieved inde uli the Faces rr ioe bic amr Moun Vey. Pcie ore White, son of Pen G- Winte, agnes, Carle B.” The Christan Sabbath, Nashile: Southern Pub Assn, 1949 Tife, Dean, and Immortality. Nadie: Souhern Pub. ‘Asn. 1982 Our Lonts Retum, Nashville: Suern Pub, Asn, 1968 = Semtaday dren thet Work ond Teachings Wash Ingo, DC Review and Hered, 1940." Discmes majo See- tres actives ances, ists, leadership, ctor Lickey, Arthur E- Fundamental of he Everiring Gospel. Wesh- ‘ngion, D.C. Reviow snd Metald, 190? Diet sotement of {hdsmenal bebe stable fr the inaction af convert “Gel Speak Yo Madern Man. Washing, D.C Review tad Herald, 1982. "A rather thorough dncuon of Adventist teehings ithe Pricis D._Ansers te Objection. Washington, D.C: Re- Siew and Herd, 1052. Conti some of the materi found in enon for our Fah bat hunch addon mater” Ane trevor AE Flen G. White amd her Cres. Wathngcn, D.C Ree View and eri 1951. "An atempt to dnowce varus icons Ore We eM olinions People Have Asted Me. Wahingon, D.C Review and’ Hora 1959." The qusions conse eis, pres En, ant di problems ‘eons for ur Faith. Wuthingon, D.C: Review and Ter 1907" Dace qoeions wal othe proper undead Ine aod efecine presentation of serain Advent teachings Sevens Advent Ble Devonary Don. Need 8. Astor Septnied Horn tal Watngion, D-C* Review and Hera ie. Sctenday Advent Bible Commentary. Frac D- Nichole Tobe washington, D.C Review sod Horak, 198197. Com Tu eneral nrc op dial and Bical opis, s wll a tenebyrene commentary seletndey Advent Church Manna General Confrence of SStenhdey Aaventns, 195%, Blt, churh govetmest, meoe Teli Gace cry series and meting aula oan SEBot frances, andar of Chritian ving. chash iil102 Seventheday Adventism Seveniday Adventists Answer Questions om Doctrine. Am Explana- tion of Certain Major Axpects of Seventh-day Adventist Belief, Pre- pared by 4 Representative Group of Seventh-day Adventist Leaders Bitle Teachers, and. Editors. Washington. D. C.: Review and Merald, 1959, Contains answers to questions submitted to the ‘enomination by Walter R. Martin It may be considered the most recent official statement of Seventh-day Adveatint doctrine Soh, Uriah. The Prophecies of Daniel and the Revelation. Rev. ‘ed. Nashville: Southern Pub. Assn. 1946 (st pub. fo 1978). Spicer, Wm. Ambrose. Our Day in the Light of Prophecy. Washe 1D. C: Review and Herald, 1918 Walker, Allan. ‘The Law and the Sabbath, Nashville: Southern Pub. ‘Assn, 198. Yearbook of the Seventhday Adventist Denomination. Publised ‘sanually by the Review api Herald Pub. Co.. Washington, D. C. ‘Gives information about world satties, mision work, educational instutions, hospitals and sanitariums, publishing houses and. de- ominattoal workers. Coevenat Wones: sooxs: Bi, Mather §. Theology of Svemhday Advent. Grand Rap TSeasuce) 19615 A Gocehest eames West eesen sore Canrgh,B’ MC The Lone Day fram Neher Cathelt or Paar Now York: Reve, 195 ee Senta Atventin Renownced. Grand Raph: Baker, 196i, Orga polined Te 889" A oomer Seventy Ad ‘ent ger the resone shy belt the denomination ond oes Tesrfing ciqoe of Advent Scion Deut, Noman F"inaher Lal at Seetday Advent Grand Wop Baker, 1962" earful dled” sea, asd em Quests cn Doce, amd Sn's Get monte af ter Seventh pate pn rit Pl Why Left the Sevemhday Advent NY :Von- tape Prem 1970. An coum othe short sda Sbenchanbe ‘wlth Adventist claims, practises, and doctrines calmnatng i ‘esigntion from the church es teenies tates pe fe Mes geste oe eo eta cea a a ee so idee anon Re ed pe Met Wve The tne se Seni Slat Gi apie Zondervan 1900, “Delon ihe Ven tht Soke Misono oct ost ew (ements Seca ic cs ane ey wail ee nt Sioa cae Bibliography 103 Mitchel, David. Sevemthalay Adventists: Faith in Action. New ‘York! Vantoge Press, 1958. Very sympathetic, though written by 4 now-Adventt. Sheldon, Henry C. Siudier in Recent Adveniom. New York: Abing- ‘don, 1918, ‘Smay, L. J. U, The Sanerwary and the Sabbeth. Cleveland: Evan- ical Asociation, 1915. (Note: Thee ae inexpensive, and may he ordered in_ quantities for isebution De Kore, J.C. The Bible and Seventh-day Advention. Faith, Prayer, and Tract League: Grand Rapids, Mich 49504, 15 pp. Rowell J.B Seventhaday Advent Examined. Susanville, Cali ‘Challenge Pub. Co, 1982.52 pp. “Talbot, Lown Te Whar's Wrong with Seventh-day Adveniam? Find Tay, Ohio: Dunham Pub. Co. 1956. 35 pp. ‘Tunis, Edward J. What the Sects Teach. ‘Grand Rapids: Baker, 1958.89 pp. A brief erica treatment of Seventh-day Adventism {and of Jehovah's Witness, Christan Science, and Spirits). {(Note: Some of the above pamphlets can be obtained from Religion ‘Analysis Service, 902 Hennepin Ave, Minneapalis 3, Mino.) Barnhouse, Donald. and Martin, Walter R.A series of atices ‘on Seventh-day Advent, which appeared in Eternity magazine, Yon Vit, No.9 — Vol. VIII, No.1 (Sept, 1956 to Jan. 1957). To hove articles the authors fit advanced the view that Seventh-day ‘Adventsm is ot a ult but a branch of evangelical Christianity ‘Beat, James E "The Seventhalay Adventists," Interpretation, Vol. X, ‘No.1 Gan, 1986), pp. 45: ‘bind Herbert’ S. “Ancther Look at Adventism.” Chriiairy Today, ‘Vol. ly No. 15 (April 28, 1988), pp. 14-17, Lindsel, Hare. “What of Seventiday Advent?” | Chritanio, “Today. Vol il. Nox 13 & 14 (March 31 & April 14, 1958), pp. 68, 13-15, Mutiny Walter R._ “Seventhday Adventsm," Christanty. Today, ‘Vol,'V, No. 6 (Dee. 19, 1960), pp. 13-15 Yost, Frank H."A’ Seventh-day Adventist Speaks Back,” Chistian: Tis Foday, Nol. I, No. 21 (July 21, 1958), pp. 15-18. A reply to indsll and Bled.tale) tM A 97808028 14906 | 22