Section 10. The Second Advent - outline and explanation
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9. The Second Advent Doctrine in the Creeds
10. The Prophetic Origin of the Seventh day Adventist Church
11. Do Adventists Make a Real Contribution to World Betterment?
12. Has a Century's Passing Invalidated Our Doctrine of the Advent?
9. The Second Advent Doctrine in the Creeds
The Classic creeds of the early centuries, the Reformation creeds, and the creeds of post- Reformation religious bodies rather generally contain a statement regarding the Second Advent of our Lord. These statements set forth the doctrine that Christ is to return at a future time to give rewards to the righteous and mete out punishment to the wicked. The clear inference, in almost every instance, is that Christ will return as literally as He came the first time, and as literally as He ascended. The inference also seems proper that Christ will return to a world such as we dwell in today, where the righteous and wicked both inhabit the earth, and not to a world that has already enjoyed a millennium of peace and righteousness. In other words, the creeds do not support the idea of a postmillennial coming of Christ. This is an important fact. Adventists are often charged with preaching unorthodox views. Now, the Second Advent is one of our most prominent teachings. It is well for us to know what the Christian church has believed on this doctrine through the centuries. Thus can we best show that in the matter of the Advent, as in other doctrines, we are not the preachers of new, strange ideas, but the restorers of ancient truths. Here is what the creeds 11 say:
The Apostles' Creed
"As to the origin of the Apostles' Creed, it no doubt, gradually grew out of the confession of Peter, Matt. 16:16.... It can not be traced to an individual author. It is the product of the Western Catholic Church ... within the first four centuries." "The Apostles' Creed is the creed of creeds. ... It is by far the best popular summary of the Christian faith ever made within so brief a space. ... It has the fragrance of antiquity and the inestimable weight of universal consent. It is a bond of union between all ages and sections of Christendom." - Volume 1,pp. 16, 14, 15.
"I believe in God the Father Almighty ... and in Jesus Christ His only (begotten) Son our Lord; who ... was crucified, dead, and buried; ... the third day He rose from the dead; He ascended into heaven; and sits at the right hand of God the Father Almighty. From thence He shall come to judge the quick and the dead." - Volume 2, p. 45.
The Nicene Creed
"The Nicene Creed is the first which obtained universal authority. It rests on older forms used in different churches of the East, and has undergone again some changes.... The original Nicene Creed dates from the first ecumenical Council, which was held at Nicaea, AD. 325." - - Volume 1, pp. 24, 25. The text from which we quote is "the received text of the Protestant Churches."
"I believe in ... one Lord Jesus Christ. ... who ... was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end." Volume 2, pp. 58, 59.
The Athanasian Creed
"The Athanasian Creed is also called Symbolum, Quicunque.... Its origin is involved in obscurity, like that of the Apostles' Creed, the Gloria in Excelsis, and the Te Deum. It furnishes one of the most remarkable examples of the extraordinary influence which works of unknown or doubtful authorship have exerted.... It appears first in its full form towards the close of the eighth or the beginning of the ninth century.... The Symbolum Quicunque is a remarkably clear and precise summary of the doctrinal decisions of the first four ecumenical Councils!'-Volume 1, pp. 35-37.
"38. [Jesus Christ] suffered for our salvation:... rose again the third day from the dead.
"39. He ascended into heaven, He sits on the right hand of the Father God [God the Father] Almighty.
"40. From whence [thence] He shall come to judge the quick and the dead.
"4l. At whose coming all men shall rise again with their bodies;
"42. And shall give account for their own works." - Volume 2, p. 69.
The Canons and Dogmatic Creeds of the Council of Trent, AD. 1563
"The principal source and the highest standard of the doctrine and discipline of the Roman Church are the Canons and Decrees of the Council of Trent, first published in 1564, at Rome, by authority of Pius W." - Volume 1, p. 91.
"I believe in one God.... and in one Lord Jesus Christ. ... He suffered and was buried. And He rose again on the third day, according to the Scriptures; and He ascended into heaven, sits at the right hand of the Father; and again He will come with glory to judge the living and the dead. Of whose kingdom there shall be no end." - Volume 2, p. 79.
The Longer Catechism of the Orthodox, Catholic, Eastern Church
"The Catechism of Philaret [after the name of its author, who was Metropolitan of Moscow], revised, authorized, and published by the Holy Synod of St. Petersburg. It is translated into several languages, and since 1839 generally used in the schools and churches of Russia. It was sent to all the Eastern Patriarchs, and unanimously approved by them....
"His longer Catechism (called a full catechism) is, upon the whole, the ablest and clearest summary of Eastern orthodoxy." - Volume 1, pp. 71, 72.
226. How does holy Scripture speak of Christ's coming again?
"This Jesus, which is taken up from you into heaven, shall so come in like manner as you have seen Him go into heaven. Acts 1:11. This was said to the Apostles by angels at the very time of our Lord's ascension.
227. How does it speak of His future judgment?
"The hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth: they that have done good, unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation. John 5:28,29. These are the words of Christ Himself. ...
229. Will the second coming of Christ be like His first?
"No; very different. He came to suffer for us in great humility, but He shall come to judge us in His glory, and all the holy angels with Him. Matt. 25:31. ...
233. Will Jesus Christ soon come to judgment?
"We know not. Therefore we should live so as to be always ready. [2 Peter 3:9, 10 and Matt. 25:13 are then quoted.]
"234. Are there not, however, revealed to us some signs of the nearer approach of Christ's coming?
"In the Word of God certain signs are revealed, as the decrease of faith and love among men, the abounding of iniquity and calamities, the preaching of the Gospel to all nations, and the coming of Antichrist. Matt. 24." - Volume 2, pp. 479,480.
The Augsburg Confession, AD. 1530
"The Augsburg Confession, ... was occasioned by the German Emperor Charles V., who commanded the Lutheran Princes to present, at the Diet to be held in the Bavarian city of Augsburg, an explicit statement of their faith, that the religious controversy might be settled, and Catholics and Protestants be united in a war against the common enemies, the Turks.... It was prepared, on the basis of previous drafts, and with conscientious care, by Philip Melanchthon, at the request and in the name of the Lutheran States, during the months of April, May, and June, 1530, at Coburg and Augsburg, with the full approval of Luther." - Volume 1, pp. 225,226.
'Tart First," of the Confession is entitled "Chief Articles of Faith," and consists of twenty-two articles. The first article opens thus: "The churches, with common consent among us, do teach-" The following articles simply say, "They teach," meaning the churches. Throughout, Schaff has inserted in brackets "the most important additions of the German text." The translation is from the Latin.
Art. XVII - Of Christ's Return to Judgment
"Also they teach that, in the consummation of the world [at the last day], Christ shall appear to judge, and shall raise up all the dead, and shall give unto the godly and elect eternal life and everlasting joys. But ungodly men and the devils shall He condemn unto endless torments.
"They condemn the Anabaptists who think that to condemned men and the devils shall be an end of torments. They condemn others also, who now scatter Jewish opinions, that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being everywhere suppressed." - Volume 3, pp. 17,18.
The Second Helvetic Confession, AD. 1566
For Schaff s comments on this Confession, see under the "Second Helvetic Confession" in chapter 5.
Chapter X1
"We believe and teach that the same Lord Jesus Christ, in that true flesh in which He was crucified and died, rose again front the dead....
"We believe that our Lord Jesus Christ, in the same flesh, did ascend above all the visible heavens in the very highest heaven....
"And out of heaven the same Christ will return unto judgment, even then when wickedness shall chiefly reign in the world, and when Antichrist, having corrupted true religion, shall fill all things with superstition and impiety, and shall most cruelly waste the Church with fire and bloodshed. Now Christ shall return to redeem His, and to abolish Antichrist by His coming, and to judge the quick and the dead (Acts 17:31). For the dead shall rise, and those that shall be found alive in that day (which is unknown unto all creatures) 'shall be changed in the twinkling of an eye' (1 Cor. 15:51, 52). And all the faithful shall be taken up to meet Christ in the air (1 Thess. 4:17). That thenceforth they may enter with Him into heaven, there to live forever (2 Tim. 2: 11). But the unbelievers, or ungodly, shall descend with the devils into hell, there to burn forever, and never to be delivered out of torments (Matt. 25:14).
We therefore condemn all those who deny the true resurrection of the flesh....
"Moreover, we condemn the Jewish dreams, that before the day of judgment there shall be a golden age In the earth, and that the godly shall possess the kingdoms of the world, their wicked enemies being trodden under foot; for the evangelical truth (Matt. 24 and 25, Luke 21), and the ' apostolic doctrine (in the Second Epistle to the Thessalonians 2, and in the Second Epistle to Timothy 3 and 4) are found to teach far otherwise." - Volume 3, pp 852, 853.
The Belgic Confession, AD. 1561
"The chief author of the Belgic Confession is Guido (or Guy, Wido) de 111-8, a noble evangelist and martyr of the Reformed Church of the Netherlands. ... The Belgic Confession was prepared in 1561. ... The Confession was publicly adopted by a Synod at Antwerp (1566).... and again by the great Synod of Dort, April 29, 1619.... Since that time the Belgic Confession, together with the Heidelberg Catechism, has been the recognized symbol of the Reformed Churches in Holland and Belgium. It is also the doctrinal standard of the Reformed (Dutch) Church in America, which holds to it even more tenaciously than the mother Church in the Netherlands. ... It is, upon the whole, the best symbolical statement of the Calvinistic system of doctrine, with the exception of the Westminster Confession." - Volume 1, pp. 504-506. The Confession contains thirty seven articles.
Art. XXXVII - Of The Last Judgment
"Finally we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete. That our Lord Jesus
Christ will come from heaven, corporally and visibly, as He ascended with great glory and majesty, to declare Himself judge of the quick and the dead, burning this old world with fire and flame to cleanse it. And then all men will personally appear before this great judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God.".-Volume 3, pp. 433,434.
Then follows a statement about the resurrection of all the dead and of the judgment, with the rewards to be meted out to the wicked and to the righteous. The article, and thus the Confession, closes with the following words:
"Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen. "Even so, come Lord Jesus. Rev. 22:20." - Ibid., p. 436.
The Thirty-nine Articles of the Church of England, AD. 1571
For Schaff s comments on the significance of the Thirty-nine Articles see chapter 5.
Art. IV - Of The Resurrection of Christ,
"Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith He ascended into Heaven, and there sits, until He return to judge all Men at the last day." - Ibid., p. 489.
The Irish Articles of Religion, AD. 1615
For Schaff s comment, see under "The Irish Articles" in chapter 5.
'103. At the end of this world the Lord Jesus shall come in the clouds with the glory of His Father. At which time, by the almighty power of God, the living shall be changed and the dead shall be raised; and all shall appear both in body and soul before His judgment-seat to receive according to that which they have done in their bodies, whether good or evil."
The Westminster Confession of Faith, AD. 1647
For Schaff s comment on this Confession, see under "The Westminster Confession" in chapter 5.
Chapter XXXIII - Of The Last Judgment
"1. God bath appointed a day wherein He will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds. And to receive according to what they have done in the body, whether good or evil.
"II. ... Then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which sha1 1 come from the presence of the Lord. But the wicked, who know not
God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.
"III. As Christ would have its to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity. So will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen." - Volume 3, pp. 671-673.
The Savoy Declaration of the Congregational Churches, AD. 1658
Schaff declares: "The Savoy Declaration is merely a modification of the Westminster Confession to suit the Congregational polity." - Ibid., p. 718. Schaff gives the modifications. There is none indicated for Chapter XXXIII, "Of the Last judgment," which is quoted above. The Savoy Declaration is a doctrinal standard among American as well as among British Congregationalists.
The Baptist Confession of AD. 1688 (The Philadelphia Confession)
Is the most generally accepted Confession of the Regular or Calvinistic Baptists in England and in the Southern States of America. It appeared first in London, 1677.... It was adopted early in the eighteenth century by the Philadelphia Association of Baptist churches, and is hence called also the Philadelphia Confession of Faith.
'It is a slight modification of the Confession of the Westminster Assembly (1647) and the Savoy Declaration (1658), with changes to suit the Baptist views on church polity and on the subjects and mode of baptism." - Ibid., p. 738.
Schaff notes the specific changes made in certain chapters of the Westminster Confession. There is no change indicated for Chapter XXXIII, "Of the Last judgment," which is quoted above.
The Methodist Articles of Religion, AD. 1784
For Schaff s comments on these articles see under "The Methodist Articles-in chapter 5.
III - Of The Resurrection of Christ
"Christ did truly rise again from the dead, and took again His body, with all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sits until He return to judge all men at the last day."
The New Hampshire Baptist Confession, AD. 1833
For Schaff s comment on this Confession, see under "New Hampshire Baptist Confession" in chapter 5.
XVIII - Of The World to Come
"We believe that the end of the world is approaching. [1] That at the last day Christ will descend from heaven, [2] and raise the dead from the grave to final retribution. [3] That a solemn separation will then take place. [4] That the wicked will be adjudged to endless punishment, and the righteous to endless joy. [5] And that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness. [6]" - Ibid., p. 748.
1. 1 Peter 4:7; 1 Cor. 7:29.31; Heb. 1:10.32; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39, 40; 2 Pet. 3:3-13.
2. Act. 1:11; Rev. 1:7; Heb. 9:28. Acts 3:21, 1 Thes. 4:13-18. 5:1-11
3. Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28,29; 6:40; 11:25,26; 2 Tim, 1:10; Act. 10:42.
4. Matt. 13:49; 13:37-43; 24:30,31; 25:31-33.
5. Matt. 25:33-41; Rev. 22:11; 1 Cor. 6:9; Mark 9:43-48; 2 Peter 2:9; Jude 7; Phil. 3:19; Rom. 6:32;
2 Cor. 5:10,11; John 4:36; 2 Cor. 4:18.
6. Rom. 3:5, 6:2; 2 Thess. 1:6-12; Heb. 6:1,2; 1 Cor. 4:5; Act. 17:31; Rom. 2:2-16; Rev. 20:11,12;
1 John 2:28; 4:17.
10. The Prophetic Origin of the Seventh day Adventist Church
Seventh-Day Adventists claim that this Advent movement arose at a particular time in history to do a specific work for God in fulfillment of certain prophecies. This claim is the true and historic basis of the appeal we make to all men, in terms of the second angel's message, to "come out" and join this movement.
In view of this we need to be acquainted with the history of the beginnings of the movement. As early as 1849 James White realized this need in relation to the historical experiences of the early 1840's, which saw the rise of the Advent movement. Said be:
"In order to show the fulfillment of Prophecy, we have to refer to history. To show the fulfillment of prophecy relating to the four universal kingdoms of the second and seventh chapters of- Daniel, we have to refer to the history of those kingdoms. Deny the history, and the prophecy is of no use just so with the prophecies relating to the Second Advent movement.' - Present Truth, Dec., 1849, p. 46.
We need not only to know the history of the early 1840's as we would a period of secular history but also to see the Seventh day Adventist movement in the setting of those times. There has been not only much ignorance among us regarding the historical roots of Seventh day Adventism, but also an active desire on the part of some to dissociate ourselves from the Advent movement of the early 1840's, which is generally known as Millerism. Two reasons have prompted this desire:
First, the Millerites, set a date for the Advent, which brought them into derision at the time and which has made them the object of ridicule ever since. Naturally we wish to escape ridicule on that score, and we are emphatic, and correct, in our declaration that Seventh day Adventists have never set time. Second, there has grown up around the Millerites a fantastic array of stories which picture them as wildly fanatical. And of course we do not wish to be known as the spiritual children of fanatics.
No New Attitude
It is not only an interesting but a thought-provoking fact that this desire to be dissociated from the Millerite movement that climaxed in 1844, is not something new. It was manifest almost immediately after the great disappointment of October 22, 1844, and was very active at the time James White was writing in December, 1849. The Lord had not come, as expected, and thus the prophecy of the 2300 days apparently had not been fulfilled. The result was that many nominal Adventists began to deny that God had been in the 1844 movement. They thus fell away, some of them rather relieved to be known no longer as belonging to a movement that had made a great theological blunder. Against all these James White inveighed, as he surely had to if he believed that God inspired the Advent movement.
Today, the situation is somewhat different. We, as Seventh day Adventists, have no desire to question, for example, the basic interpretation of prophecy employed by the Millerites in measuring the limits of the 2300-day prophecy. We do not deny God's leading in the 1844 movement. We have sensed, though some of us have not clearly understood, that we need to maintain a definite connection with the 1844 movement in order to prove that Seventh day Adventism arose in fulfillment of prophecy. Yet we rather frequently seek to blur, or at least hesitate to admit, a close and prophetic sequential relationship between the 1844 movement known as Millerism and that known today as Seventh day Adventism. The reasons for this, as already stated, are our embarrassment over the time setting of the Millerites and the stories of fanatical acts in which they allegedly indulged.
Thus, while we have been passively willing to grant that the Millerites are our relations, though not too close, we have been wont to treat them as poor relations.
How to Resolve the Dilemma
This unhappy dilemma disappears, and the truly prophetic origin of the Seventh day Adventist Church stands revealed, as we establish the following seven points:
1. That the Seventh day Adventist movement is a direct outgrowth of the Advent movement under William. Miller, generally known as Millerism.
2. That it is necessary to believe in this relationship in order to find an explanation of certain prophetic passages in the Bible, and in order to prove that the Seventh day Adventist Church is indeed God's last movement in the world.
3. That a study of Millerism will brighten our own faith in the divine origin and leadership of the Seventh day Adventist movement, and will provide a wholly satisfactory answer to the libelous charges made by the enemies of truth for a century.
4. That the fact we are the outgrowth of the Millerite movement does not require us to subscribe to the individual views that might have been held by any Millerite preacher. Nor does it require us to minimize in any degree the significance of the distinctive teachings developed under the third angel's message, but rather the contrary. 12
5. That the fact the Millerites, generally, set a certain date for the Lord's coming need not embarrass Seventh day Adventists today.
6. That the stories of fanatical excesses by the Millerites are very largely a tissue of falsehood, and that eminent authorities in the field of history admit this.
7. That the disappointment of October 22, 1844, provides no ground for the charge that God was therefore not in the Advent movement, and hence not in the Seventh day Adventist movement that sprang from the Advent Awakening of the 1840's.
First Point Examined
Sufficient evidence in support of the first point might be adduced simply by asking and answering a few primary questions, as follows:
What religious movement in America came to its climax in 1840 The great Second Advent movement under William Miller, generally known as Millerism.
Where and when did the Seventh day Adventist movement begin? In America in 1844.
Who were the first Sabbath keeping Adventists? A company of Millerites in Washington, New Hampshire.
Who were the first leaders in the Seventh day Adventist movement? Unquestionably they were James White, Mrs. White, and Joseph Bates.
What was their religious background? James White had been a Millerite preacher. Ellen Harmon White accepted Millerism as a girl, and she, with her parents, was cast out of a Methodist church in Portland, Maine, because of her Millerite views. Joseph Bates was a leader in the Millerite movement, holding various offices in the general conferences of the Millerites and serving as chairman at one of the most important of these conferences.
Who were some other very early Seventh day Adventist pioneers? Hiram, Edson and Frederick Wheeler.
What were their religious connections? Both of these men were Millerites. Edson was the man who, passing through the field the morning after the disappointment, received the light on the sanctuary-that Christ had gone into the most holy place on October 22. Edson, with another
Millerite brother, was on his way the morning of October 23 to "encourage some of our brethren" after their disappointment.
For whom did our Seventh day Adventist pioneer leaders labor quite exclusively for several years after 1844? For their associates in the Millerite movement.
The foregoing undebatable facts of history would seem to be sufficient in themselves to settle the question of our origin. But the case becomes much stronger when we hear the testimony of the Seventh day Adventist pioneers themselves. Did they seek to blur their relationship with Millerism and to pose as something new and different? No, they contended vigorously that they were the true spiritual successors of that Second Advent movement of the early 1840's. In 1850 we published the Advent Review, the forerunner of the Review and Herald. The first issue opens thus:
"Our design in this review is to cheer and refresh the true believer, by showing the fulfillment of prophecy in the past wonderful work of God, in calling out and separating from the world and nominal church, a people who are looking for the second advent of the dear Savior." - Advent Review, vol. 1,no. 1,p. 1.
In other words, our Seventh day Adventist pioneers in this Advent Review were eulogizing the so-called Millerite movement. They then proceed to chide those "Adventists-who denied the leading of God in it:
"In reviewing the past, we shall quote largely from the writings of the leaders in the advent cause [Millerism], and show that they once boldly advocated, and published to the world, the same position, relative to the fulfillment of prophecy in the great leading advent movements in our past experience, that we now occupy; and that when the advent host were all united in 1844, they looked upon these movements in the same light in which we now view them, and thus show who have 'LEFT THE ORIGINAL FAITH.-- Ibid. (Capitals theirs.)
So far from seeking to blur their relationship to the Millerite movement, our pioneers boldly claimed that they were the ones who were holding to the "original faith." This issue of the Advent Review is almost filled with articles by Millerite leaders, reprinted from Millerite papers of the early 1840's. Two members of the "publishing committee" that brought out this Advent Review were James White and Hiram Edson. The cover page carries the following in display type: "The Advent Review, Containing Thrilling Testimonies, Written in the Holy Spirit, by Many of the Leaders in the Second Advent Cause, Showing Its Divine Origin and Progress." Below is a line of Scripture: "Call to Remembrance the Former Days."
Later Leaders Speak
And what is the testimony of our Seventh day Adventist pioneers in the years that followed? Is it clear? James White, in an editorial in the Review and Herald of 1853 declared: "We acknowledge that we were disappointed, and did not then understand the event to occur at the end of the days; but we do contend that this does not in the least affect the evidence of the immediate coming of Christ." - February 17,1853, p. 156.
Our pioneers never spoke of someone else who was disappointed in 1844. They always said, "We were disappointed."
An editorial from the same pen in the Review of April 18, 1854, announced:
"We claim to stand on the original advent faith.... As to the great fundamental doctrines taught by Wm. Miller, we see no reason to change our views....
"While the Advent Review occupies its present position, it may be expected that its columns will be enriched with spirited articles upon the second advent from the pens of Wm. Miller, Litch, Fitch, Hale, Storrs, and others, written ten or twelve years since." - Page 101.
In 1867 the Review and Herald contained an editorial by Uriah Smith which described one of the objectives in publishing this weekly church paper:
"One of its special objects is a review of the past great advent movement [that is, the movement before the disappointment in October, 1844). What Adventist who shared in that movement can look back upon it but with a thrill of joy, and can but long for manifestations of the Spirit of God, in equal power, in connection with the work now? And how can a person possibly enter with any enthusiasm upon the new theories and schemes devised since 1844, which oblige him to give up all the work previous to that time, either as erroneous or premature? If God was not in the work then, will any Adventist tell us at what point He has been in it since that time? ...
"We cannot be too thankful that we have not been left to slide from the foundation so securely laid in 1844 for the advent movement of these last days. ... Every advent theory that has been devised, which ignores the past work, is a castle in the air, a pyramid without a base, a building without a foundation." - December 17,1867, p. 8.
In 1877 Uriah Smith's book The Sanctuary was published. In this he declared:
"The present generation has seen a religious movement such as no other generation ever witnessed: a world-wide agitation of the question of Christ's immediate second coming, calling out hundreds of thousands of believers in the doctrine. Time has continued; and under the name of Millerism it now receives the flippant sneer of the careless multitudes.-The Sanctuary, p. 13.
"The great advent movement of 1840-1844 ... was in the order and purpose of God. He must therefore still have a people on the earth as a result of that movement; He must still have a truth among men bearing some relation to that great work; and there must be some correct explanation of the great disappointment connected with that movement." - Ibid., p. 21.
Further on in his work there is a chapter entitled "The Original Advent Faith" which discusses the point of contention that had raged between Seventh day Adventists-and first-day Adventists:
"Seventh day Adventists are sometimes charged with being a mere off-shoot from the advent body, followers of side issues and newly created hobbies. We claim, and shall show, that we are the only ones who adhere to the original principles of interpretation on which the whole advent
movement was founded, and that we are the only ones who are following out that movement to its logical results and conclusions." - Ibid., p. 102.
In 1885 George 1. Butler, then president of the General Conference, wrote a series of articles for the Review and Herald under the general title "Advent Experience." He began thus:
"The old '44 Adventists are rapidly passing away. Only a little handful remain among us. The mass of our people are not personally acquainted with the facts connected with the passing of the time [in October 22, 1844], the short period of confusion which followed before the rise of the third angel's message, and the events connected with its early history. ... Yet there are facts of the very deepest interest connected with that interesting period, which have a vital connection with our present work. This message is connected with all that experience by indissoluble ties." - February 10, 1885, p. 89.
Late in the year 1890 Uriah Smith began a series of editorials in the Review and Herald under the general head "The Origin and History of the Third Angel's Message." He spoke of the "great advent movement of the present generation," which "movement has been in progress over half a century." He declared that "a movement holding so important a place in the work of God, and destined to make itself felt so deeply in the religious world, must have many interesting incidents connected with its development and progress." Then he added immediately:
"William Miller, of Low Hampton, New York, was the man who, in the providence of God, was raised up to lead out in this work.... It was not until 1831 that he made his views public.... The year 1831 may therefore be set down as the year when the first angel's message began to be proclaimed." - December 16, 1890, p. 776.
This is the testimony of the pioneers for the first half century of our movement, and is anyone better qualified to testify than they? That testimony is clear and permits of only one conclusion.
Second Point Examined
The relationship of Seventh day Adventists to the Millerite movement becomes even more evident, if that be possible, when we examine the second point; namely, that we must believe in a close relationship between ourselves and Millerism in order to find an explanation of certain prophetic statements and in order to prove that the Seventh day Adventist movement is God's last movement in the world.
Very soon after 1844 some first-day Adventists began to doubt the genuineness of their 1844 experience. Our Seventh day Adventist pioneers argued that to do this was to remove the historical facts on which certain prophecies depended for proof of their fulfillment. Said James White in 1849:
"If we deny our holy experience in the great leading movements, in the past, such as the proclamation of the time in 1843 and 1844, then we cannot show a fulfillment of those prophecies relating to those movements. Therefore, those who deny their past experience, while following God and His Holy Word, deny or misapply a portion of the sure Word." - Present Truth, December, 1849.
Now, it is not possible for us today to "deny" an "experience" of 1844. We were not yet born. But when we attempt to dissociate ourselves from that "experience" do we not go as far as it is possible for us to go in denying the "experience"? And do we not thus weaken the connection between prophecy and its fulfillment? It is an interesting fact that one of the very first productions from the pen of a Seventh day Adventist pioneer-Second Advent Way Marks and High Heaps, written by Joseph Bates in 1847"sought to establish the faith of "the little flock" by showing the fulfillment of certain prophecies in connection with the Millerite movement. Said he:
"The design of the author of the following pages is to strengthen and encourage the honest hearted, humble people of God, that have been, and still are, willing to keep the commandments of God and testimony of Jesus, to hold on to their past experience, in the connected chain of wonderful events and fulfillment of prophecy, which have been developed during the last seven years." - Page 2.
Certain Prophecies Fulfilled
From that time onward Seventh day Adventist pioneers sought to show the divine leading in the Millerite movement and the relationship of Seventh day Adventists to that movement by making reference to certain prophecies:
1. The Vision Of Habakkuk 2:2, 3. This was the prophetic command to "write the vision, and make it plain upon tables"; coupled with the declaration that the "vision is yet for an appointed time," that "at the end it shall speak, and not lie: though it tarry, wait for it." The Millerites believed that the publication of their prophetic charts in 1842 fulfilled the first part of this text. They believed that the passing of the first date set for the Advent (the Jewish year 1843, which ended in the spring of AD. 1844) was followed by the "tarry" of the vision, and that the final date of October 22, 1844, would fulfill the prediction, "At the end it shall speak, and not lie."
Commenting on this prophecy, James White in 1850 declared: "If the vision did not speak in the autumn of 1844, then it never spoke, and never can speak." He firmly believed that Habakkuk 2:2, 3 was fulfilled in the way that the Millerites had preached it. Mrs. White applies the prophecy in the same way. (See Testimonies, vol. 1, p. 52; Early Writings, p. 236)
2. The Parable of The Ten Virgins. The Millerites believed that this parable, which is also a prophecy, had its application and fulfillment in 1844. The "tarrying" of the bridegroom they understood to be the time between their first expectation of Christ's coming (by the close of the Jewish year 1843, that is, in the spring of 1844) and the true time of the fulfillment of the 2300- day prophecy on October 22, 1844. They understood the Scriptural statement, "At midnight there was a cry made," to be the sounding of the true message as to the ending of the 2300-day prophecy, which began to be heard in the summer of 1844. Indeed the very words of the parable were used: "Behold, the bridegroom comes; go you out to meet him."
The Seventh day Adventist pioneers continued to believe that this parable and prophecy met their fulfillment in 1844. (See, for example, The Great Controversy, pp. 193-398; Thoughts on Daniel and the Revelation, p. 640) In her first vision Mrs. White described the "bright light set up" at the "beginning of the path" toward the kingdom, as "the midnight cry." - Early Writings, p. 14.
3. The Prophecy of Revelation 3:7-10. Seventh day Adventists have consistently taken the position that the Millerite movement provides the fulfillment of this prophecy. The Philadelphia church reached its climax in the company "who received the advent message up to the autumn of 1844," when "every heart beat in unison," and "selfishness and covetousness were laid aside." - Thoughts on Daniel and the Revelation, p. 395. The shut door and open door of that prophecy we understand to mean the closing of the door of the first apartment and the opening of the door of the second apartment in the heavenly sanctuary, on October 22, 1844. (See The Great Controversy, p. 430) Obviously we cannot apply this prophecy to the Philadelphia church unless we believe that the Millerite movement truly was of God and presented that state of-brotherly love-required by the symbol.
4. The Prophecy of Revelation 10: the angel with a little book in his hand. This prophecy can be understood only in terms of the Millerite disappointment. Our denominational belief is that the sweetness of hope in 1844, contrasted with the bitterness after the disappointment, fulfilled the prophecy about the little book's being sweet in the mouth but bitter in the belly. The declaration, "Thou must prophesy again," we understand to foretell the preaching of the third angel's message. (See Thoughts on Daniel and the Revelation, pp. 527, 528. )
5. Sequence of Three Angels' Messages of Revelation 14:6-12. This prophecy ties us to the Millerite movement in a way that no other prophecy does. In the first place, we hold that the angel of Revelation 10 is "identical with the first angel of Revelation 14." - Thoughts on Daniel and the Revelation, p. 521. Next, we believe that the message of the first angel of Revelation 14 "had its most direct fulfillment" in the preaching of Miller and his associates. (The Great Controversy, p. 368)
Likewise we believe that the second angel's message began to be heard when Millerite preachers called on the Advent believers to come out of the churches. (Ibid., p. 389)
We believe that the third angel's message began to be heard shortly after the disappointment in 1844 under the preaching of the Seventh day Adventist pioneers. But we also believe that the third "followed them, not to supersede them, but only to join with them." - Thoughts on Daniel and the Revelation, p. 664.
Hence we have properly a threefold message for the world. That is sound Seventh day Adventist theology. But inasmuch as this is so, we are today the preachers of a message that constituted the heart and essence of the Millerite preaching, adding to it a third message and related truths. How could we be more closely tied in with Millerism? Speaking of the three angels of Revelation 14, James White said:
"The truth and work of God in this movement, commencing with the labors of William Miller, and reaching to the close of probation, is illustrated by these three angels. ... These angels illustrate the three great divisions of the genuine movement. ...
"Seventh day Adventists hold fast the great advent movement [of 1844], hence have use for the messages. ... They cannot spare these links in the golden chain of truth, that connect the past with the present and future, and show a beautiful harmony in the great whole.
"I repeat it. The three [angels'] messages symbolize the three parts of the genuine movement." - Life Incidents, pp. 306, 307.
This agrees with Mrs. White's statement regarding "the three angels of Revelation 14." "All ate linked together," she declares. (See Testimonies, vol. 6, p. 17)
The inevitable conclusion from this is best expressed in the words of George I. Butler. Comparing the Advent experience of 1844 with ours, he says:
'That advent experience was not of God, this cannot be. If that was a fanatical movement, this must be also. But if that first message was a true prophetic movement, this surely is. The [three angels'] messages constitute but one series. They stand together or fall together." - Review and Herald, Feb. 10, 1885, p. 89. (See also his statement of the interlocking of three messages in Review and Herald, April 14,1885, page 233)
In the light of the foregoing historical facts and prophetic declarations, surely only one conclusion is possible: Seventh day Adventism is the logical extension and direct development of the prophetic movement raised up of God in America in the early decades of the nineteenth century and known generally as Millerism.
Third Point Examined
We come now to the third point: That a study of Millerism will brighten our own faith in the divine origin and leadership of the Seventh day Adventist movement and will provide a wholly satisfactory answer to the libelous charges made by the enemies of truth for a hundred years.
As already quoted, Elder Butler declared: "If that [Millerite movement] was a fanatical movement, this must be also. But if that first message was a true prophetic movement, this surely is." This statement not only ties us to Millerism; it makes imperative that we know the truth about that movement. Our pioneers sensed this fully. That explains why the Review and Herald has carried many articles through the years in defense of Miller and the Advent movement of the early 1840's. These articles are militant and specific. Take this typical statement by George 1. Butler:
"There were no 'ascension robes' or any such follies whatever.... During the night when the time passed meetings continued all night. There was a drunken, noisy rabble howling around, and making the night hideous. But the believers were praying most earnestly for God to guard, shield, and save them." - Review and Herald, Feb. 17, 1885, pp. 105,106.
The most ridiculous and foolish stories about the Adventists were set afloat, and told so confidently that many believed them true. Here was where the 'ascension robe' story originated. ... Never was there a more ridiculous shameful lie." - Ibid., Feb. 24,1885, p. 121.
Mrs. White Defends the Millerites
Mrs. White frequently referred to the reviving of spirit that came from recalling the early days of the Advent movement. But she even more specifically wrote in defense of the Millerites against
the charges of fanaticism. She herself had suffered under those charges, for she had been a Millerite. In The Great Controversy, beginning with chapter 18, "An American Reformer," she devoted several chapters to a discussion of Miller and the Advent awakening in the nineteenth century, particularly the movement in America. There is no vagueness in her writing. Here is what she said, in part, to meet the charge of fanaticism leveled against Miller and his associates:
'In the days of the Reformation its enemies charged all the evils of fanaticism upon the very ones who were laboring most earnestly against it. A similar course was pursued by the opposers of the advent movement. And not content with misrepresenting and exaggerating the errors of extremists and fanatics, they circulated the unfavorable reports that had not the slightest semblance of truth. ...
"Of all the great religious movements since the days of the apostle, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years, all who shared in that movement and who have stood firm upon the platform of truth, still feel the holy influence of that blessed work, and bear witness that it was of God. ...
"Miller and his associates fulfilled prophecy, and gave a message which Inspiration had foretold- should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come.". The Great Controversy, pp. 397-405.
Mrs. White's vigorous denial of false charges against the Millerites is in full harmony with the united testimony of all the pioneers. She sensed very definitely that it would be nonsense to eulogize Miller and his work as of God, and to affirm that Seventh day Adventists grew from Millerism, without seeking to free the reader's mind of the wild charges against the Millerites.
What Mrs. White from personal experience and through inspiration could say categorically in denial of the charges of fanaticism, we today can say if we will take the time to examine the historical sources. No truer statement was ever made than that many stories were circulated about the Millerites "that had not the slightest semblance of truth." One need not read very far into the original records without coming to the conclusion that the most conscienceless campaign of slander and misrepresentation was carried on against the Advent believers. We should have known in advance that there was little truth in the fantastic stories, for there stands the sweeping statement of Mrs. White. But almost overwhelming is the power of rumors, insinuations, and false stories. They seem so plausible. The mere repeating of them seems to give them what they originally lacked, the note of authority. And-we may as well confess-they have almost deceived some of the elect!
Doubtless it is well that we should have an answer ready for these false stories. Every encyclopedia, indeed almost every reference work, states that we sprang from the Advent movement under Miller in the 1840's, and by inference, if not directly, links us with the alleged fanaticism of the movement. But proper as it may be for us to have an answer ready, this is not the primary reason why Adventists should know the truth about Millerism. There is a more important reason. We need to know the truth about that movement in order to keep our own
thinking straight and our own faith strong in the divine origin of the present movement of which we are a part.
Fourth Point Examined
We come now to the fourth point: The fact that we are the outgrowth of the Millerite movement does not require us to subscribe to the individual views that might have been held by any Millerite. Nor does it require us to minimize in any degree the significance of the distinctive teachings developed under the third angel's message, but rather the contrary.
It would be most erroneous to think of Seventh day Adventism as being limited in its range of doctrine because of its relationship to Millerism. Nor is any such conclusion demanded by the fact of our historical connection. An editorial in the Review in 1854 makes this clear:
"We have no idea that William Miller had all the light on every point. The path of the just was to shine more and more till the perfect day should come. He shed a flood of light on the prophecies; but the subject of the sanctuary was to be opened to the waiting flock, in the period of the third message. ...
"As to the great fundamental doctrines taught by William Miller, we see no reason to change our views. We claim all the light of past time on this glorious theme, and cherish it as from Heaven. And we cheerfully let the providence of God, and plain Bible testimony correct our past view of the sanctuary, and give us a more harmonious system of truth, and a firmer basis of faith." - April 18, 1854, pp. 100, 101.
It should be remembered that Miller never sought to create a new denomination with a creedal statement on all doctrine. Rather, he viewed the Advent movement as a call to study and believe a great truth, the personal, soon coming of Christ, in the setting of certain prophecies. Millerism was not a denomination, it was not synonymous with a creed. That fact must be kept clear in our minds. The individual beliefs of different preachers or laymen they were from virtually every religious persuasion-may have tinged the thinking of such persons, but they did not give the movement its real color. The true color of the movement was that of the golden hue of the Advent morning. It was an Advent movement, a movement whose distinctive character was due to its prophetic setting. We should never forget that Millerism proper was concerned primarily with the purpose, manner, and time of the Advent.
The Essence of Millerism
As the movement drew toward its climax in 1844, the call to come out of the churches became strong and clear. This call served to make Millerism stand out more sharply from other religious groups. Thus the movement came to its climax on October 22, 1844, with one great truth distinguishing it, the judgment hour of God at hand, the first angel's message; and with a separating call to come out of Babylon, the second angel's message. Anything beyond this is not of the essence of Millerism. For example, when a prominent Millerite, George Storrs, brought forth his views on the nature of man [which views both we and the leading first-day Adventist group believe today]. Miller and most of his associates opposed the views as much for their
being extraneous to the single purpose of the movement as for their being, as they thought, erroneous.
If we keep in mind this easily established historical fact that the Millerite movement was a great awakening on one central truth in the setting of certain prophecies, and thus in fulfillment of prophecy, we have no difficulty in understanding how the Seventh day Adventist pioneers could write so unqualifiedly as they did regarding our connection with it. While at the same time holding that God had given to Seventh day Adventists certain truths not understood or preached in the Millerite movement. Our Seventh day Adventist pioneers saw a significance in the work which was shaping under their humble preaching after 1844, first and most definitely because they believed it was the fulfillment of the third angel's message-the third in a divinely connected series. They saw the very distinctive doctrine of the seventh day Sabbath, for example, in the setting of that third angel's message, and declared that only in that setting could the real force of the doctrine be realized in these last days.
Onward in Advancing Light
The threefold message, which began as a fervent preaching of the one central truth of the personal Second Advent, and which next called on men to come out of Babylon, has assumed its full dimensions under the third angel's message, as a reform in all matters of doctrine and life in readiness for the Advent. This is consistent with the plan God has followed at all times, leading men onward in advancing light. The awakened interest in Bible study, particularly of the prophecies, under the first angel's message, placed men in an ideal position for God to give them illumination. The separation from the churches freed them of the hindrance that so often prevents men from accepting further light, the fear of what their church associates would think. Thus God prepared men for the message of the third angel. Fervently searching the Scriptures, certain that God had led them thus far, and desiring to follow on to further truth, our Seventh day Adventist pioneers sought God with strong crying and tears. Mrs. White tells of the many times they gathered together to study the Bible and to pray. "Sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time." - Christian Experience and Teachings, p. 193.
Light came and the truth unfolded under such study and also under the impetus of the Spirit of prophecy, a gift given in fulfillment of prophecy. Eventually the full significance of the third angel's message dawned upon our pioneers, and along with that came an understanding of other truths that had been either neglected or distorted through the centuries. The Advent movement thus developed into its final form to make ready a people prepared to meet their God. But, as the declarations of our pioneers make transparently clear, this final phase of the Advent movement for the last days was ever viewed by them as the logical, prophetic development of a work begun by God when He stirred men to preach the first angel's message.
Stand Firm on the Record
The historical record and the testimony of our Seventh day Adventist pioneers leave no possible doubt concerning our origin and the honorableness and prophetic significance of that origin. We must stand firmly by this record and testimony. To do otherwise-to give credence to silly stories about the Millerites, and then to attempt to sever our movement from Millerism to escape the
taint of the stories would give the lie to the testimony of our own pioneers, to say nothing of the evident facts of history. Even more importantly, it would remove from Seventh day Adventism its prophetic validation. And-mark this well-it would also besmirch the good names of our own Seventh day Adventist pioneers, for they were Millerites. As George I. Butler well said, "If that [Millerite movement] was a fanatical movement, this must be also." Review and Herald, Feb. 10, 1885, p. 89. And as Uriah Smith emphatically declared: "Every Advent theory that has been devised, which ignores the past work ["of the once harmonious body of Advent believers," before October 22, 1844], is a castle in the air, a pyramid without a base, a building without a foundation." - Ibid., Dec. 17, 1867, p. 8. And what is it but ignoring "the past work if we seek to dissociate ourselves from it?
Surely there applies here the admonition of God's messenger, who, after "reviewing our past history" from Millerite days onward, declared, "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." - Life Sketches, p. 196.
(Proof in support of points five, six, and seven is offered under "Second Advent" objections, pages 261-275).
Seventh Day Adventists and The Advent Awakening in Other Lands
Someone may ask, is it not true that the Advent awakening was a much larger thing than Millerism in America, and should we not rather place Seventh day Adventism in the setting of that larger movement? Unquestionably, the awakening was not confined to one land. Mrs. White makes that plain in The Great Controversy. She describes the Advent interest that developed in various countries, in greater or less degree, and probably more in England than in other continental countries. But of this work in England she writes, "The movement here did not take so definite a form as in America; the exact time of the advent was not so generally taught." - The Great Controversy, p. 362. She adds that the 1844 date of the Advent was taught, explaining that an Englishman, Robert Winter, "who had received the advent faith in America, returned to his native country to herald the coming of the Lord." The Millerites often spoke of the spread of their prophetic view to far corners of the earth, chiefly through literature. After describing the Advent preaching in other lands, Mrs. White continues:
"To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great advent movement. It was here that the prophecy of the first angel's message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands." "The second angel's message of Revelation 14 was first preached in the summer of 1844, and it then had a more direct application to the churches of the United States, where the warning of the judgment had been most widely proclaimed." Ibid., pp. 368, 389.
Furthermore, and most importantly, the preaching in other lands did not have the historical features that fit specifically into most of the prophetic statements we have been considering. For example, the prophecy of Habakkuk 2:2, 3 found its exact fulfillment only in the events of the Millerite movement. The same is true of the parable and prophecy of the ten virgins, the tarrying time, the cry at midnight. The focusing on the date, October 22, 1844, as the termination of the
2300day prophecy, belonged to the Millerite movement. The prophecy of the little book, first sweet and then bitter, applies specifically to the Advent movement as found in America. Finally, as Mrs. White states, the first and second angels' messages found their most direct fulfillment and "application" in America.
It is altogether proper for us to see Seventh day Adventism in the general setting of the Advent awakening in various lands. If God be the source of the spiritual quickening, why should we not expect that He would stir hearts in many lands as the end of all prophetic time drew near? But the fact that there is properly a general setting for the rise of Seventh day Adventism does not minimize in any degree the fact that there is also a specific setting for our rise, and that setting is the Advent movement in America called Millerism. We have always believed and preached, as vital to the prophetic significance of our movement, that it arose at a specific time in fulfillment of specific prophecies. Only in Millerism are the specifications precisely and-fully met. That is the united testimony of our Seventh day Adventist pioneers.
11. Do Adventists Make a Real Contribution to World Betterment?
One of the common charges against Adventists is this: That we are so concerned about planning for another world, we are not interested in doing our part to make the present world a better one in which to live. Our very preaching of a soon and certain fiery end to the world, in fulfillment of divine prediction, has caused critics to charge that we fatalistically fold our arms in anticipation of the event, believing that nothing man can do can forestall or prevent the flaming catastrophe.
This indictment of Adventists, or premillennialists, as we, in common with others who believe in the literal Advent, are often called, has sometimes taken on added vigor in times of national crisis, such as war. For example, a prominent divine, writing near the close of the first world war, said this, among other things, in condemnation:
"An hour of agony such as that through which mankind is now passing becomes a new divine summons to the people of the twentieth century to contribute their part toward the establishment of a better world and the inauguration of a new day for humanity. Concretely our special task is that of defending the sacred rights of democracy and helping to make this ideal supreme in all international relationships.
"The premillennialist hears no imperious summons to this new task. But that is not all. He insists on being a missionary of pessimism, thereby dampening the enthusiasm of many whose assistance is mightily needed for the accomplishment of the gigantic task in hand. He still clings to the time-honored delusion of the nearness of the end, indulging himself in this antiquated luxury of the imagination, and vainly praying God to destroy the very world that the suppliant himself ought to be loyally struggling to reform. In assuming this attitude wittingly or unwittingly he becomes a pronounced enemy of democracy and a serious menace to the nation's morale in this hour of its need.' - Shirley Jackson Case, The Premillenial Menace, p. 24. War and Religion Pamphlets No. 4. The American Institute of Sacred Literature.
The charge of being disloyal, of being "a pronounced enemy of democracy and a serious menace to the nation's morale," is a grave one to bring against a person and much more so against a whole company of people. But that charge well sums up the critics' attack upon Adventism in
general and Seventh day Adventists in particular, for we are the one large world-embracing body of militantly active believers in the Advent doctrine. As proof that the above charge has lost none of its force since it was published in November, 1918, listen to the following from another critic of Adventism, writing in 1941:
"Adventism is in reality defeatism. Adventism is a system of fatalism and makes such an overemphasis of the sovereignty of God as to leave no place for human co-operation in promoting the progress of the Kingdom of God." - William P. King, Adventism, p. 68.
A clergyman during the second world war took Adventists to task for what he declared was their complete absorption in the subject of the anticipated end of the world to a total forgetfulness of the immediate needs of the world. In a personal letter he inquired: "What would it matter if at the peace table the whole discussion should center around your idea of Christ's second coming, and no provision be made to treat men as human beings? To see that all men are dealt with justly? etc. Weakness of weaknesses: ... How much does your preaching of the second advent inspire men to change their lives?"
Probably this last question is properly the one to answer first in examining the charges brought against us because of our ardent preaching of the Second Advent. If we can show that preaching the Second Advent doctrine inspires men to change their lives, then we have shown how eminently worth while it would be for the peace-table discussion to center on the Second Advent doctrine. And how shall we attempt to answer the question as to whether the preaching of the Advent inspires a change of life? First by an appeal to Scripture, for it is from the Scriptures that we draw our Advent belief.
The Testimony of Scripture
What answer would the apostle John give to this question? He declares, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knows us not, because it knew him not. Beloved, now are we the sons of God, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifies himself, even as he is pure." 1 John 3:1-3.
John, who walked and talked with his Lord, knew that he could not contemplate meeting again his Savior without experiencing a profound urge to holier living.
And what answer would the apostle Peter return to the objector's question? Following his description of the destruction of the world when the day of the Lord comes, Peter declares: "Seeing then that all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness. Looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwells righteousness. Wherefore, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot, and blameless." 2 Peter 3:11-14.
Evidently Peter felt that a contemplation of the broad theme of the Second Advent and all that it signifies for the world should have a most definite and chastening effect upon our lives.
And what answer would the apostle James give? We find this inspired writer painting a picture of the economic troubles of the poor in contrast to the luxury of the rich. A frequent source of revolution and bloodshed in the world's history. But does he advocate violent revolution? No. Instead he urges: "Be patient therefore, brethren, unto the coming of the Lord. ... Be you also patient; establish your hearts: for the coming of the Lord draws nigh." James 5:7, 8. Rarely are the world's troubles solved by violence and revolution. If patience can be invoked, there may be hope of ultimately working out a solution. The inspired writers preached the doctrine of patience and peaceable solution of problems. And they called upon the doctrine of the Second Advent to support their appeal to patience.
But neither James nor any other Bible writer used the Second Advent doctrine simply to produce patience and restraint from violent uprising on the part of the oppressed. The prophets thundered against the oppressor with warnings of judgment to come, when all men must meet God face to face. In the verses that precede those just quoted is found a dire warning to the rich. James reminds them: "You have heaped treasure together for the last days." Peter speaks in the same connection of scoffers and ungodly men, and reminds them, if they will but read, that "the heavens and the earth, which are now. ... are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." 2 Peter M.
Quite evidently Paul in his preaching to the Gentiles introduced the fact of coming judgment as a part of his appeal to holy living. He reminded the Thessalonians of how they turned from idols "to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come." 1 Thess. 1:9, 10.
We do know that when the day of the Lord finally comes and men behold His flaming glory in the sky, all who have lived in rebellion against God, including very particularly "chief captains" and "mighty men," will flee in terror and cry to the mountains to fall on them and hide them from the face of God. Why? "For the great day of his wrath is come; and who shall be able to stand?" (See Rev. 6:14-17)
We believe, and all the passages quoted support this belief, that to the extent we can now bring to the hearts of men a realization of the great day of accounting that will come at the Second Advent, to that extent we have hopes of causing men right now to cry out to God for mercy while the day of grace still lingers. We are confident that if all those who gather round a peace table ever kept before them a vivid picture of the coming day of God, when all must answer for every act, peace plans would be drawn up such as were never before seen in this poor old world of ours.
The Paradox of the Advent Doctrine
That is the paradox of the preaching of the Second Advent. This doctrine, which turns men's minds intently to a great day ahead, causes them to make the present days better. By focusing their minds on a world to come, we cause them to make the present world a more decent place in
which to live. A consuming belief in, and preparation for, the Second Advent does not blind us to a realization of the world's needs or make us passive in our relationship to those needs.
This fact seems entirely to have eluded our critics. Yet the fact is not really elusive. A visit to an average Seventh day Adventist church would disclose a Dorcas Society busy on some form of local relief work, generally clothing the needy. Ask any one of these dexterous Dorcas ladies whether she fervently believes in the soon coming of Christ, and she will probably look at you a little perplexed as to why you should ask her. It would never occur to her that there was anything inconsistent in working to clothe the needy in the community while fervently believing in and promoting the Advent of Christ. Our Dorcas ladies see themselves as modern descendants of Dorcas, that first-century Christian who sewed for the poor while living in hope of the return of her Lord.
Indeed, we have in the first-century Christians the best historical exhibit of the relationship of Advent hope to charitable activity for the needy. Concentration of mind and heart on the Advent was never more intense than in the decades immediately following our Lord's ascension. We will let a professor in a liberal seminary testify as to these primitive Christians, for we need hardly remark that it is liberals who have heaped ridicule on the idea of a personal coming of Christ. It is liberals who were quoted in the opening paragraphs of this chapter. But something has happened to liberal thinking since the Atomic Era opened. There is much talk of world's end, a new examination of what the Bible has said on the matter, and some rather remarkable admissions. One liberal, a professor in Andover-Newton Theological Seminary, in discussing the sober question of world's end, seeks to show how it is possible to anticipate the end with joy. He declares:
"The early Christians had a program of action which they followed while awaiting the expected early end of the world. True, it was a spontaneous rather than a systematized program. But it was far-reaching. They not only worshipped together and strengthened one another in the belief that Jesus Christ would return and care for them while all things were being finished; they also liquidated their possessions, holding earthly goods in common and serving each person, particularly the orphan and the widow, according to need. These first-century Christians were in training for life in a new world. Joy in the Lord of heaven and earth quite overcame anxiety about the cessation of one kind of life and the beginning of another.
"The fact that these Christians were mistaken in their belief that some among them would still be alive when all things were finished is unimportant. What is of primary importance for us is the fact that they so strengthened each other in the faith that they could rejoice over the certainty they had that the world was about to end. And no less important for us is the cue which their conduct provides. Awaiting the end which they deemed a new beginning, they were constructively active, serving their fellows, putting human need foremost, and thrusting property far down the scale in value. Possessions were nothing more than means to an end, tools with which to enrich human life, tangible devices by which man could evidence his otherwise intangible love of God." - Wesner Fallow in The Christian Century, Sept. 25,1946.
Further on in his article this liberal professor observes:
"Obviously the only training adequate for global dissolution is one designed to cause men to be absorbed in worship of God and in sacrificial reapportionment of material goods, while there is time, so that Europe and Asia and all the multitudes of the world's miserable ones may have succor. Spirituality needs economic implementation. Only so will Christians attain any degree of relief-to say nothing of joy-as they contemplate the possibility of world's end. Let the local church now attend to this!"
Whether men can be persuaded by a belief in the coming of atomic bombs to share, unselfishly, their possessions with the needy, remains to he seen. But the record is clear, by the professor's own statement, that a belief in the coming of Christ caused the early Christians to share their worldly goods with the needy. That one fact in itself is an impressive answer to the charge that ardent concentration on the doctrine of the Advent makes one blind to the needs of men and women in this present world.
Advent Action in 1844
Now, this attitude of the early Christians has been reflected in some degree in the lives of later Christians who have focused their hopes on the Advent. When the Advent pioneers in 1844 fervently believed that Christ's coming was very near, they, like the first Christians, developed a contempt for earthly possessions. Many of them sold their homes. Critics of the Advent movement have made sport of this as an evidence of fanaticism, forgetful, of course, that it paralleled the experience of the first-century Christians. Contrary to slanderous stories, Adventists in 1844 did not dispose of their property in wild abandon. The record is clear that those who sold their possessions did so for three principal reasons: To have money to pay all their debts, that they might owe no man anything when the end came. To have money to put into the Lord's treasury, so that the Advent teaching might have widest circulation; and to have money whereby they might give "alms," to borrow the old English word they used.
That they, like some early Christians, were mistaken in believing that Christ would come in their day is entirely beside the point. We are here considering the charge that concentration on the hope of the Advent results in complete apathy toward the present material needs of others. And in refutation is submitted the fact that the occasions in history when Christians have been most fervent in their belief in the Advent have also been the times when they most gladly and most thoughtfully considered the present needs of others.
Seventh day Adventists today must confess to a lesser degree of Advent fervor than the pioneers in 1844 or the first-century Christians. But we can provide some proof-for example, the Doreas activities in our churches that Advent faith goes hand in hand with compassionate attention to the present needs of mankind. But we need not stop with Dorcas work. Let us go beyond that to a consideration of some of the distinctive beliefs of Seventh day Adventists in relation to this charge that we make no contribution to the betterment of this present world.
Our Doctrines Aid World
One of our most distinctive teachings is that good health is a part of good religion and that therefore we should seek to learn and then to obey the laws of nature as they apply to our bodily health. That is why we have published a vast amount of health literature through the years. And
that is one reason also why we have established a chain of sanitariums, for these institutions seek not only to make people well but to teach them how to keep well. That, too, is why we have had cooking schools through the years.
Then came the second world war. Realizing that America would soon be drawn in, President Roosevelt called a conference of all the leading nutritionists of the country. And why? First, because nutritional studies had finally proved beyond all question that what one cats is of tremendous importance in building good health; second, because the country's defense called for healthy citizens and therefore plans must be laid to disseminate to all the citizenry instruction on proper diet.
Adventists had been endeavoring, as far as their resources permitted, to do just this. That our efforts were relatively small in relation to the whole national need of health education is beside the point. The point is that our efforts were contributing directly to the present physical health of men and women and to the defense of the country. Were our critics more active in this matter?
Closely related is the matter of activity against liquor. Through all their history Seventh day Adventists have been militant campaigners against all forms of alcoholic beverages. It is nothing unusual for us to circulate millions of pages of temperance literature in a year. Besides, we have reinforced that literature with vigorous campaigning for legislation against liquor.
Now, our critics, who indict us for failing to do something for the betterment of the world, would undoubtedly agree that liquor is one of the greatest causes of human woe, bringing crime, vice, poverty, sickness, and death-which is another way of saying that liquor is one of the greatest enemies of the state. Evidently, then, Adventists must be making some contribution to present human welfare and toward the preservation of the state as a result of their consistent and vigorous anti-liquor campaigning. It might seem too personal, and perhaps even embarrassing, to ask our critics how much they have done, in comparison with Adventists, in the fight against liquor.
Emphasis on Religious Liberty
Take another of the distinctive features of the Seventh day Adventist movement, the emphasis on religious liberty. We have always believed and taught that any attack on freedom of worship is an attack on all freedom. Hence we have been preaching, writing articles, publishing a journal, and maintaining a department at our denominational headquarters for the express purpose of promoting the true principles of freedom. We have not merely paid lip service to the glorious doctrine of freedom of worship and of the separation of church and state. Instead, we have gone out and campaigned, held mass meetings, secured petitions against dangerous bills introduced into legislatures.
For our pains we have frequently been charged with seeing danger where no danger exists, with being alarmists. In reply we have called on history to witness that the majority of men rarely see the first signs of danger to their liberty and that almost invariably the most dangerous despotisms have begun as apparently harmless encroachments on the liberties of the people.
Contrary to the mistaken idea of some of our religious critics, we have not simply campaigned against Sunday laws, though we have fought such laws because we believe they clearly violate the principle of separation of church and state. For despite their present disguise as moral and health measures, Sunday laws are, in essence, religious laws, as all past generations of Sunday law advocates frankly declare. No, we have also campaigned against proposed laws that would prohibit parochial schools. We have campaigned for the right of a noncombatant to become a citizen of the United States. We have campaigned against the endeavors of those who seek to secure free school-bus transportation for parochial pupils.
Perhaps the position we have taken on these various matters might easily be questioned by some, though we think the critics considered in this chapter would agree with us on all these items except Sunday laws. But be that as it may, in several instances the Supreme Court has ruled in favor of the viewpoint we presented. Indeed, it is a simple statement of fact that we have generally found ourselves on the winning side when the final court appeal has been heard and acted upon.
Now it would be unpardonable boasting for a religious body to speak thus were it not for the fact that we must call attention to our beliefs and activities in order to meet the charge that we are unconcerned about the welfare of the country, living wholly in expectation of early entry into another world. Is it important for the present welfare of mankind that liberty be guarded? That question answers itself. How often since the draft of the Atlantic Charter have we heard men mention freedom of speech and of worship as vital to an ideal world!
Have our critics done more for such freedom than Adventists have? Have they spent more per capita on some of the campaigns just mentioned? Have they circulated more literature? We think we know the answer they would honestly have to return to these questions.
What makes our campaigning even more significant is that in the case of at least one prominent and repeating campaign, that against free school-bus travel for parochial pupils, Seventh day Adventists would have stood to gain by the granting of such transportation. We have a whole system of parochial schools, something that most Protestant churches do not have. But we have been as militant against such transportation as we have been against Sunday laws, for illustration. And why? Because we have carried on all these campaigns in support of principle and not of denominational advantage or expediency.
If our critics believe they are doing a great service to the state in campaigning against school-bus travel, for example, will they contend that Adventists are doing a lesser service to the state when they campaign with equal or even greater fervor? Again we must observe that our interest in the Advent does not prevent us from taking an active and constructive part in serving our fellow man and defending our country.
Adventists and Military Service
The world has just emerged from the most devastating war in all history. War presents to the state the greatest physical challenge to its stability and to its very life. Seventh day Adventists do not believe they should strike from their minds their ardent belief in the Advent, even though a war rages. Indeed, they do not believe they should forget their belief in non-combatancy when the
test of war confronts them. Obviously a belief in non-combatancy presents a real problem and embarrassment to any citizen who wishes to show that he truly loves his country in wartime. And, if our critics may be taken seriously, Adventists, with their exclusive interest in the Advent, would have no desire to do anything to aid the country in a material, practical way in connection with a war. But let us see what actually happened.
The United States is the birthplace of the Adventist Church. Here are located its headquarters, and here live a third of its members. Presumably, therefore, the course followed by these Adventists in the United States may be considered as fairly representative of the spirit and genius of Seventh day Adventism. And what did they do when confronted with the dread challenge of war? Did they simply withdraw to their churches to contemplate, in mystical forgetfulness of a threatened land, the sublime truth of the Advent? Did they view the war in a fatalistic way, believing that it was God's judgment on sinful men, and fold their arms complacently in hope of early deliverance from this evil world? By the logic of our critics we should have done precisely this.
But what did we actually do? We freely admit that we had something to say about war as a judgment of God. We have always viewed wars in that light. But in the second world war we seem to have been quite outdone in the matter by chastened liberal leaders in Christendom, some of whom had viewed the first world conflict as a holy war to usher in a better world, and who had denounced Adventists as little better than enemies of their country.
But the important point is that although we viewed the recent war as having the quality of a judgment of God, we saw no reason, therefore, for sitting supinely by. We did not sit by even in the years preceding the war. Instead, as it became apparent that the world would soon be plunged again into war, we began to institute medical cadet training in our denominational schools in America to prepare our youth for service as soldiers in the Medical Corps of the Army. That training was specific and practical. Our youth learned the elements of military drill and organization, of giving first aid in the field, of removing the wounded on stretchers. They were trained, and in special uniforms, without any expense to the Government.
The whole medical cadet course was conducted along the most approved lines and in close cooperation with the office of the Surgeon General of the Army. The foreword to the Seventh day Adventist Medical Cadet Manual of Instruction was written by the then Surgeon General of the United States Army, Major General James C. Magee.
At the graduation exercises of the first Medical Cadet Corps of the Washington (D.C.) area, held a few months before Pearl Harbor, Lieutenant Colonel J. M. Welch was present to represent the Surgeon General. In his address he said in part:
"Major General Magee, Surgeon General of the Army, whom I am here to represent, has asked me to convey his felicitations and congratulations to all your members on this occasion of the graduating exercises of the first course of field instruction completed by your corps. As, an officer assigned to General Magee's office, I know that the objectives and activities of your group are very near to his heart, and that he has followed with interest and admiration the training which you have been pursuing. He feels that the aims of your organization are closely tied in
with the interests and objectives of the medical department of the Army, and he has thrown open to the access of your officers the facilities of the training section of his office.
"Lieutenant Colonel Spruit, and, later, Major Wakeman, of the training section of the Surgeon General's office, have given due account and calculation to the role of the Cadet Corps project in making their plans for the requirements of a tremendously expanded medical department. Their interest in the accomplishments of this first Medical Cadet Corps of the Washington area has been a very special one.... I am sure also that you will not be disappointed to know that the reports on the materialization of the early results hoped for, and the results presented here by demonstration today, have been highly satisfying....
"Your example of timely planning and unremitting effort against time and other obstacles illustrates the spirit so sorely needed among our people at this time. In fact, the whole conception and method of furthering the objectives of the Medical Cadet Corps movement show an insight into the needs of our time that runs far in advance of the foresight and determination of our average citizenry....
"In view of your religious beliefs and ideals, it is to be regarded as highly appropriate and highly to the credit of those whose long sightedness has conceived of your organization. That you have made for the goal of these courses the development of the individual along lines that establish his value to the Army as a medical-department soldier. This aim of your organization shows that you are one with the medical department of the Army in seeking to humanize war through the alleviation of suffering. It shows also that you are one with the medical department in seeking to reduce the evil after-effects, both in the individual and to the nation, that result from sickness and injury in war. And, foremost in the rank of our humane objectives, it shows that you are one with the medical department in the fond hope that early and effective training and preparation to meet the conditions of war will greatly discourage the chance of there being any war at all. After giving you, then, these reasons for the satisfaction that you should feel in developing yourselves along lines valuable to the medical service of the Army. I should not close these remarks without saying that the medical department also has much cause for gratification in knowing that you and other young men of your moral character and beliefs are preparing themselves for duty within its ranks. We are wel1 aware that there are important qualities quite apart from and additional to technical attainments that go toward the make-up of the ideal medical-department soldier. These indispensable qualities of uprightness in character, respect for constituted authority, and honorable devotion to duty, are characteristics that young people, reared under fixed religious principles as you yourselves have been, are very sure to have.
"And so, let me say that not only you members of the first Medical Cadet Corps, but also the military establishment itself, is indeed to be congratulated this day and at these exercises which mark the graduation of some two hundred enthusiastic young citizens-morally sound, physically fit, and suitably trained in the medical-department tasks which face the Army of our country in its hour of need.
"Gentlemen, I wish you Godspeed and like success in your further endeavors."
As already stated, these Medical Cadet Corps were created in our denominational schools and in our churches in America before Pearl Harbor. We anticipated our country's need. And we loyally
felt we should be ready to serve. At the same time we sensed the problem created by our belief in noncombatancy. We resolved the problem by the Medical Cadet Corps that in part, at least, prepared our youth for service in the medical branch of the armed services. Now the total of 12,000 youth thus trained was not large in relation to the Army in the United States, but it was large in relation to the size of the Seventh day Adventist Church, which had an American membership at the opening of the war of less than 200,000. Of course there were thousands of other Adventist youth besides those specially trained in our Medical Cadet Corps who served faithfully in the medical branch of the United States armed forces.
A happy sequel to all this occurred on the White House lawn on December 12, 1945. Where in the presence of the highest ranking officers of the Army and Navy, the Cabinet, and other officials, President Truman decorated Corporal Desmond T. Doss, a Seventh day Adventist noncombatant soldier, with the coveted Congressional Medal of Honor.
"Conscientious Cooperators"
In an interview with the press after the service of decoration, Corporal Doss declared, as Adventists have consistently declared through the years, that our noncombatant soldiers, though technically classified as conscientious objectors, should really be described as conscientious cooperators. We do not take a negative attitude toward our country in time of crisis. We display a real and an immensely practical concern for our fellow man in connection with the crisis of war. 13
Seventh day Adventist concern for the material welfare and physical needs of their fellow man is not confined to our homeland. That is evident from the medical missionary work we conduct in far lands. A vital part of our whole mission program is the medical care of the sick. Clinics and hospitals are found alongside chapels in Africa, China, the South Sea Islands-in fact, in almost every land. In some corners of the earth the only medical care the natives have ever received has been at the hands of Adventist missionaries.
The Testimony of a Scientist
A few years ago William C. Groves, Research Fellow in Social Anthropology of the Australian Natural Research Council, made a trip to certain Seventh day Adventist missions among the islands of the Pacific Ocean. He did not take this trip out of a love for missions, certainly not a love for Adventist missions, for he had no relation to them, and up to that time knew little about them.
Rather, he was interested in studying the subject of the effect of European culture upon the native culture, and he simply chose certain Adventist missions because they were easy of access in the mandated Territory of New Guinea. He tells of the common criticism of missions that he had so frequently heard, and then relates how he set out on a Seventh day Adventist schooner-for our island missions have their own boats for traveling from island to island. The first thing he noticed was that the native crew were treated decently and that there was an "atmosphere of cleanliness and quiet discipline." He continues:
"I was no friend of the Seventh day Adventists. I mean I had no special desire to further their cause. I simply wanted to see just what was happening, and how; to evaluate the work from the point of view of present native social and economic welfare and future development.
"I knew something of the natives and the conditions of their lives-the impending disruption of their social organization, the reputation of the place for licentious living, and such things. I had gathered, too, a fairly comprehensive idea of the place ethnographically, from the published results of the very careful survey carried out by the government anthropologist in New Guinea in 1927. It seemed, on the evidence available, that the people of these islands were a decadent people. Victims of that intangible malaise or inertia that comes, from causes beyond our present comprehension, upon primitive peoples, in their early contact with European cultural influences, and that frequently expresses itself in, or is associated with, a tragic condition of depopulation that may ultimately spell racial extinction....
"The formula upon which the prescriptions to revive or resuscitate such peoples are based, however, is something like this. Create new wants; develop new interests. Provide a new set of social-reaction stimuli; and thus bring the wavering wills back to their former strength-but with a changed, a new, field in which to work.
"With a sincere desire to see the people of Mussau, by any possible means responding to some such prescription, and a particular interest in the precise nature of the component parts of the prescription (which was, I assumed, being offered by the Seventh day Adventist people), I went to ... Mussau....
'From the moment we dropped anchor at Emira, where we met 'old' Naphtali, a fine, honest, hard-working, true Christian, Fijian teacher, and saw the whole of the island's population hurriedly and excitedly gathering together at the point on the beach where our dinghy was landing us-from that moment of enthusiasm and joyous welcome. I knew that the 'Seventh day' mission 'had' these people; knew, unmistakably with my very eyes, that here was no decadent people; here no racial malaise such as I had recently seen in parts of New Ireland."
Being a good scientist, he wished to check for certain on the matter. He tells us:
'I soon got off alone amongst the natives themselves, in their settlement.... From every angle I approached them-trying suggestion, cajolery, ridicule, upon individuals and groups. Fast they stood, fast for the new life, with no regrets, and, as far as 1 could see, no possible ill-effects on their social or economic lives. In fact, in the latter connection 1 found that under Naphtah's leadership they had abundance of food, including varieties previously unknown."
Then he frankly relates what he had formerly thought of these particular missionaries. "I had always, without any real or genuine knowledge, fancied Seventh day Adventism a thing of frock- coated gloom." That only made the more startling and impressive his findings as to the happiness of the natives who had been brought from heathenism into Christianity by these missionaries. But his report goes on from this to a still larger survey of Seventh day Adventist missions as they relate to constructing a mission village and creating schools for the natives. After paying his compliments to the white missionaries who led out, he had something to say for the native
teachers, who are trained as quickly as possible to give the mission work a close contact with the people. Said he:
"I was particularly struck with the faithfulness of the Solomon Island teachers-such black- skinned, joyous types as Oti, whose genuine Christian belief was apparent in his every action. Truly the S.D.A. stations will become, have become already, the focal points of new interests, the radiating centers of new life.
"And what does it all mean to the people of Mussau? For those who seek immediate spiritual results the crowded services at both stations should be sufficient.
"There is little left of the primitive culture; that, as an anthropologist, I learned. But there's nothing to be lamented in that, providing the people have found some satisfactory new substitute forms of life for the lost elements. And I believe that in their economic lives, the mission is working along right lines by demonstrating the possibilities of varying their crops and making more regular and certain their food supply....
"Improved housing and village hygiene may be expected as a result of the mission's example and teachings. What, indeed, may the S.D.A. Mission not accomplish amongst these people, to the lasting credit of the mission and the salvation of what was a decadent society, if it proceeds along lines of enlightenment and understanding and allows for continuity of policy without undue interference from authorities outside?
"What a unique opportunity has the S.D.A. Mission at Mussau starting in these days of educational enlightenment, to show all other organizations the way!"
This report, which was printed in the Sydney Morning Herald, August 1, 1934, speaks for itself. A like report might be made on similar Adventist mission stations that dot hundreds of South Sea Islands. And from there the scientist might go to other dark places of earth and find the same hopeful results from our missions.
It hardly needs to be remarked in this connection that we sincerely believe the mission activities of other churches produce most heartening results. But that is beside the point. The question at issue is whether Seventh day Adventists make any real contribution to the material and physical needs of mankind so that the present world may be a better one in which to live. And in partial answer to that question is submitted the testimony here quoted.
Our Support of Missions
And how well do we support our mission work? Do we give a pittance in comparison to the per capita giving of great religious bodies, many of which are dominantly liberal in theology, as our critics are? Were it not for the fact that the evidence to refute a baseless charge must be brought forth we would hesitate to make comparisons, lest we appear boastful. The undebatable fact is that Seventh day Adventists contribute a per capita for missions that is far beyond that of all the great Protestant denominations.
If anyone doubts this, let him consult the comparative statistical tables prepared annually by the Foreign Missions Conference of North America.
We are not rich people. Most of us are wage earners. Yet we give this very high per capita to foreign mission work. If the testimony of the anthropologist quoted may be taken at face value, then Seventh day Adventists with their heavy per capita mission gifts are making a real contribution to the world.
Granted that we do not attempt to improve the world politically and economically by campaigning on various economic and political issues, or by seeking to tell rulers and legislators what they should do in matters of state.* But our failure to do this is not because we are blind or callous to existing social and political evils, or because, as our critics charge, we are fatalistically committed to the belief that with the Advent near, nothing need be done. Surely our critics know that through the long years there have been devout religious groups who have been as averse to direct political action for reform as Adventists ever could be, and yet who have not been distinguished by a belief in the nearness of the Advent. And why? Generally be-cause they believed the church should make a different approach to the problems of the world. That is the position Adventists take. Whether we feel we have little or much time ere the day of God, we believe that the Christian church should make a distinctive attack upon the world's evils, using distinctive weapons.
The Christian religion teaches that the cause of all the world's troubles is the sinful heart of man. All evil activities of men and society are but sores on the surface of the body of mankind, a body that is infected with the virus of sin. Only the gospel of Christ can provide the antidote for the poison released by this dread virus. In holding. this view of the world's ills, Adventists are only holding the classic viewpoint of Protestant Christendom, and long before that, of primitive Christians.
* Our campaigning against liquor and religious legislation may perhaps he considered exceptions to this general statement. However, in the case of liquor we have put our major emphasis on an educational campaign to individual men and women, seeking above all else to secure a personal allegiance to the principle of abstinence. As regards our campaigning on religious legislation, our endeavor is not to tell government what it should do in the secular realm, but to protest its activity in the religious realm.
And because we hold this view we consider that we would be recreant to our duty if we failed to focus our efforts on the heart of the trouble, the sinful heart of man. We look back to the first century and note, for example, that the apostles did not launch political campaigns to remove slavery from the Roman Empire. Though Paul twice stood before Caesar, there is nothing in the record to suggest that he capitalized the occasions for any attempt at political reform. He even wrote in his epistles as to how "servants"-- our English Bible euphemism for slaves-should give obedience to their "masters." But Paul and all the early Christians drove forward with a mighty attack on sinful hearts. And as that attack succeeded, slavery had to recede. A beautiful illustration of this is suggested by Paul's letter to Philemon as to how he should receive back his runaway slave Onesimus.
The Advent and Slavery
Speaking of slavery, it is an interesting fact that most of the leaders in the Advent awakening of the early 1840's, out of which Seventh day Adventism grew, had been militant abolitionists. One of these men, Joseph Bates, was chided by his abolitionist friends because he was devoting all his time to promoting the Advent doctrine, and no longer took part in their antislavery activities. He replied that he was as much opposed as ever to slavery, but he believed that in calling on men to turn from all evil and make ready to meet God, he was going to the heart of all the evils that afflict society. While preaching in the slave holding State of Maryland, Bates was accused by a slave holder of campaigning to take his slaves from him. Bates replied that this was not so, that he had come to take both him and his slaves for the kingdom of God. This was essentially the position of all the Adventist leaders.
And did slave holders give up their slaves as they responded to the Advent preaching? Though we have no lengthy records of Advent preaching in the South (early Adventism developed in the Northern States), we do have the record of one campaign far south in the year 1844. The account tells, among other things, how a slaveholder, immediately upon accepting the teaching that he must be ready for the Advent, freed his slaves. There is nothing strange about this. How could a man, in sincerity, make ready to meet. God face to face and continue to grind down the face of the poor in slavery!
The saintly founder of Methodism, John Wesley, is often credited with having saved England from a revolution such as overwhelmed France. A vast contribution, indeed, to the life of a nation. But did he save England by political campaigning, or anything akin to that? No. He saved England from revolution by revival-a vigorous preaching of the gospel to the hearts of men.
Where We Differ With Liberals
Of course we realize that in the last generation or two the liberal wing of Christendom has swung far away from the ancient view of the sinfulness of man's heart as the cause of all earth's troubles. As discussed in succeeding chapters on the rise and fall of the idea of progress, every other cause except sin has been set forth as the reason for the troubles of mankind. Now, if bad housing, or poor wages, or illiteracy, for example, are the root of man's troubles, and man has inherent possibilities of improvement, then it makes sense for the church to focus first attention on these conditions and to campaign before rulers and legislators for political reforms. It always makes sense to attack prime causes by attempting to influence those who can remove the causes. If we are not too sure of a world beyond, if we doubt the reality of sin or its dread effects, and, accordingly, if we discount the significance of the gospel because it is a remedy for something we are not sure is very real, then certainly we are consistent in concentrating on the political approach to the solution of mankind's problems. We do not say that all in Christendom who invoke political action subscribe to this series of ifs," but we do say that the segment of Christendom that has been increasingly devoted to political action for a half century has been dominated by the reasoning just set forth.
Seventh day Adventists do not believe in the inherent possibilities of perfection in man, or that his evil ways are primarily due to bad environment. We believe that something is the matter with man himself that leads him to evil as naturally as the sparks fly upward. We do not think, therefore, that men will become heavenly in their lives if only their working conditions can be made ideal and poverty be removed from their skies. We remember that the Bible describes the
ancient city of Sodom as having fullness of bread and abundance of idleness. Yet with such fullness of bread and freedom from grinding toil, plus homes by a placid, sun-kissed sea, they lived in vice and bequeathed to posterity their very name as a synonym for depravity.
Adventists believe that the root of the trouble is the sinful heart. Hence we feel we are doing precisely what Christians ought to do when we concentrate our attention on applying to this malady the only remedy that we believe is effective, the grace of God as dispensed through the gospel of Jesus Christ. How could we make a better contribution to the welfare of mankind here and now? Does not the apostle Paul assure us that "godliness is profitable unto all things, having promise of the life that now is," as well as of "that which is to come"?
12. Has a Century's Passing Invalidated Our Doctrine of the Advent?
From its beginning the Advent movement has been distinguished by its preaching of the nearness of the Advent. For a hundred years we have declared, in the words of Scripture, that "it is near, even at the doors." Critics have not been slow to note this fact and have reared one of their most plausible objections upon it. The objection runs thus: "You have preached for a hundred years that the Advent is near. But the Advent has not taken place. Don't you think it is about time to admit that you have been mistaken?"
First, let it be noted that the critic seeks to discredit our forecast simply because, after a century of predicting, the forecast has not yet come true. There is generally implicit, also, the thought that Adventists therefore are a fanciful lot of dreamers who have wrongly interpreted Bible prophecy, whereas the critic stands on solid ground. By his very indictment of our forecast the critic would have it appear that he is not guilty of making predictions concerning the future of the world, or that if he has made any, they have come true. But is that so? Most of our critics, or at least the most vigorous of them, are spokesmen for other religious organizations in Christendom. Is it true that religious bodies in general, with the rather notable exception of Adventists, have refrained from forecasting the future? Or if they have forecast in any degree, that the predictions have come true? The answer to both questions is No.
The facts that will be presented in chapters 13 and 14 are here anticipated a little. They deal with the rise and fall of the idea of progress, and reveal clearly that the Christian churches in general have long been forecasting a certain definite end to our present world by the coming of an earthly millennium. That forecast was old when the Advent movement began in the 1840's. Furthermore, that forecast of world regeneration was challengingly placed in opposition to the prediction of impending world conflagration as soon as the latter began to be preached by our Adventist forebears. Finally, that prediction of world regeneration, so generally believed in Christendom by the opening of the nineteenth century, was tied to Bible prophecies and given a strong flavor of time setting.
Admissions of Critics in the 1840's
It is a fact of history, easily verified, that our critics in the 1840's did not generally question the soundness of our rules of prophetic interpretation which led us to conclude that certain great time prophecies were ending and that therefore far-reaching changes impended for the world. On the
contrary, our opponents a century ago were often free to admit that they likewise believed the prophecies were ending.
One theologian, who is described on the title page of his book as "professor of ecclesiastical history in the Newton Theological Institution," wrote this in 1844, in comment on the Millerite movement:
"We need not wonder that the minds of many have, within a few years, been greatly agitated by an expectation of the speedy fulfillment of certain predictions in the book of Daniel. The way for this was prepared by some of our standard English writers on the prophecies, men of former ages, venerated for their piety and their erudition. ... Dr. Scott, in his notes on Daniel 8:13, 14, after quoting with approbation, the remarks of Lowth and Newton, adds, 'No doubt the end of the two thousand and three hundred days, or years, is not very distant.'
'Instead, now, of being offended, or of looking scornfully at those who have only carried out and applied according to their best understanding, the principles taught by bishops and learned commentators, let each one for himself, first of all, see to it that he be prepared to meet, without dismay, whatever may occur, and to stand before his final judge; and then, let him, as his situation and circumstances may permit, endeavor, with fervent prayer, and diligent study, and holy living, to ascertain what God has revealed, and what He has enjoined." - Irah Chase, Remarks on the Book of Daniel, pp. v, vi.
The Rev. George Bush, in a series of letters to William. Miller, set forth the generally held view that the world was approaching an earthly millennium. His words show how the prophetic time element was involved in the popular view, and how it was challengingly placed in opposition to the Adventist predictions. Bush, who was professor of Hebrew and Oriental literature in New York University, wrote thus to Miller:
"While I have no question that well-informed students of prophecy will admit that your calculation of times ... is not materially erroneous, they will still, I believe, maintain that you have entirely mistaken the nature of the events which are to occur when those periods have expired. This is the head and front of your expository offending. ...
"The great event before the world is not its physical conflagration, but its moral regeneration; and for one I am happy to think that, by your own limitation, the question is so soon to be put to the test of indisputable fact. ... But even if years or centuries were yet to intervene, I should still be strong in my grand position, that you had mistaken the nature of the events.
"Although there is doubtless a sense in which Christ may be said to come, in connection with the passing away of the Fourth Empire, and of the Ottoman power, and His kingdom to be illustriously established, yet that will be found to be a spiritual coming in the power of His gospel. ... Such is the dominant faith of all Christian communities at this day, and to the tribunal of time, as the only arbiter, they willingly refer its final decision." - George Bush, Reasons for Rejecting Mr. Millers Views on the Advent, pp. 11, 12. (Second Advent Library, No. 44, April 15,1844)
The evidence is clear, therefore, that the Advent movement, with its predictions on world destiny, arose at a time when the rest of Christendom held a dogmatic view concerning the future of the world, and tied that forecast to Bible prophecy, even to declaring the nearness of the impending world change.
But has that change, that end to our present world represented by an earthly millennium, taken place? No! And how long has this forecast of moral regeneration been made? Evidence to be presented in chapter 13 shows that the prediction began to be made early in the eighteenth century, and has been increasingly proclaimed ever since. Though the prophetic time element has been gradually drained out of it, the prediction of a better world, a really new world, has continued to be preached as an event almost at hand. Indeed, the millennium has rather generally been described as being not much farther away than the elusive prosperity of the early depression years, which was always declared to be "just around the corner." But the millennium is not here! That much is certain. In 1844 Professor Bush was very willing to refer "to the tribunal of time, as the only arbiter," the "final decision-of the controversy between Adventists and Christendom as to whether "physical conflagration" or "moral regeneration" lay ahead for the world.
If the whole matter were dealt with solely in a negative way, the indictment of Adventists, as set forth in the opening paragraph of this chapter, could therefore be dismissed merely by the remark that our critics have had no better fortune with their predictions. But the negative goal of merely silencing critics is not our chief interest. To establish positive truth is the important thing.
Early Adventists Held Restricted View
It may be freely admitted that at the very outset most Adventists, or Millerites, as they were then called, held too narrow and restricted an idea of God's plans and purposes for the closing period of earth's history, which is known in prophecy as the "time of the end," or "the last days." The Millerites thought that the coming of Christ would follow immediately on the ending of the last of certain great time prophecies, that of Daniel 8:14. In this they were mistaken, and for two reasons: They wrongly understood the phrase "then shall the sanctuary be cleansed," and they failed to see that although the Bible speaks of the nearness of the Advent when the great time prophecies have ended, the Scriptures do not warrant, much less demand, the belief that the Advent is to take place immediately at the close of these time prophecies. On the contrary, the Bible makes clear that certain events are to unfold in "the time of the end" to set the stage, as it were, for the grand climax of the Advent. That the founders of the Advent movement should have failed to see all this in perspective proves only what has been proved numerous times before in Christian history-that men rarely see a new truth in its proper perspective at the very outset. The best illustration of this is found in the question the apostles put to our Lord after His resurrection: 'Wilt thou at this time restore again the kingdom to Israel?"
A Fallacy Exposed
The fallacy in the kind of reasoning that would seek to prove false our century-old preaching of the nearness of the Advent is this: The mere passage of time is not in itself the measure of the validity of the prediction we have made. Account must also be taken of what has happened during the period of time under discussion. Do those happenings give cumulative support to the prediction, or do they give the lie to it?
The question can be given an even more precise and definite quality. We have done more than simply predict, in general terms, the nearness of the Second Advent of Christ. We have diligently studied the Scriptures to learn all that they have to say about the events connected with the 1ast days" of earth's history. As a result we have become specific in our forecasts as to the shape of things to come. Some of these forecasts were originally made when appearances were heavy against their coming to pass. Hence, the question to be answered is this: Has the passing century provided not only general support for our basic prediction that the Advent is near, but also specific support for our definite predictions concerning developments that should take place in the days immediately preceding the Advent? What judgment does the "tribunal of time," as "the only arbiter," render?
First, as to our general prediction of the nearness of the Advent. No one today will question that the world not only gives the lie to the idea of progress, but stands in such a precarious position that the end of the world, as we know it, may be only a little distance away. But what of our specific predictions regarding events that should just precede the Advent? Let us examine some of them:
A Series of Forecasts
1. We forecast the revival of the Papacy, declaring that all the world would wonder after the beast that had the deadly wound and did live. But when we began to make such forecasts the Papacy was at low ebb. The pope lost the papal states in 1870, and made himself a voluntary prisoner in the Vatican. But today the Papacy has revived in a way that astounds the world. Diplomats of almost every country in the world are found at Vatican City.
2. We forecast increasing religious apostasy in Christendom. But at the time we began to make such dire declarations most of the churches were still firm in their orthodox beliefs regarding such primary truths as the deity of Christ and His atonement for our sins. The world mission program was just beginning to take vigorous shape. There were those who even predicted that soon the world would be evangelized. Yet we forecast increasing apostasy. And today? It is hardly necessary to present the evidence in support of the charge of apostasy. That evidence is too commonly known now. There has been nothing short of a revolution in the views of an increasing number of the clergy. The blood atonement is made of none effect, the deity of Christ denied, and the personality of God questioned.
3. We forecast troubles in the realm of capital and labor. Such a prediction hardly looked plausible, certainly not when we stressed it as a distinguishing mark of the days just ahead. There were many willing to admit that some troubles might yet lie ahead in the economic world, but that these would gradually disappear under the steadily improving conditions in the world. But today we witness a world in which one of the most prominent causes of unrest and revolution is the tension between capital and labor. No one in the nineteenth century ever dreamed that the world would be confronted as it is today with a ferment in the economic realm so strong that it threatens to crack the very foundations of stable governments.
Our Forecast Regarding Freedom
4. We forecast the decline of freedom. We declared that this decline, particularly in the realm of religious freedom, would find its climax in an edict that no one might buy or sell unless he conformed to certain demands of a religio-political combine. But through the latter years of the nineteenth century, and the first years of the twentieth ' the idea of democracy and the rights of man was becoming more and more the accepted view in every part of the world. It was difficult even to imagine that the day would come when that tide toward democracy would be reversed. But it is not difficult to do so today.
In very recent decades we have been witnessing strange new forces at work in world thinking. We may speak of the Four Freedoms, but no one doubts that we have come to the day when the doctrine of the rights of man has suffered a serious blow. There is increasing government by edict. The very troubled state of the world seems to favor a more arbitrary kind of rule. We have even witnessed the strange phenomenon of not being able to carry on those age-old practices of buying or selling except as we conform to very rigid edicts. We do not say that this fulfills the prophecy. It does not. But it does illustrate the temper of the times and the vast change that has overtaken the world, particularly America. We have not yet come to the fulfillment of this forecast based on Revelation 13, but no one today questions an Adventist when he declares that the trend is clearly in the direction of fulfillment.
5. We forecast the coming into prominence, if not dominance, of the United States, in world affairs. We declared that the second beast of Revelation is the United States, and that that power "causes the earth and them that dwell therein to worship the first beast," and causes all to receive a mark, and to buy and sell only by its permission. Hence, the time would have to come when the United States would assume a prominent, indeed, a dominant, place among the nations. But when we first began to preach on Revelation 13, the United States was very far from prominence. The latter decades of the nineteenth century were filled with civil war and painful reconstruction. Even into the early years of the twentieth century it could hardly be said that the United States had acquired a striking world prominence. But today! Yes, today, with the second world war now past, the United States stands out not only prominent but dominant in the world. The future must provide the fulfillment of the last details of Revelation 13. Here it need only be shown that the passing years have provided increasing and striking support for our forecast.
6. We forecast great wars, climaxing in a final world conflict, while at the same time we declared there would be much talk of peace and safety. The usual response of critics was that our forecasts were fantastic. Indeed, it is difficult today, even for Adventists, to realize how fantastic our forecast of world wars was considered by most people. Sometimes, if we pressed our case with vigor and showed certain evidences of preparation for wars, the evidence was brushed aside with the remark that there had always been wars, and that probably there would be some troubles in the future. In other words, there was nothing significant in our preaching.
But what could not be seen by those whose eyes were blinded by the false light of an earthly millennium was that a new approach to war was developing in Europe. Universal conscription began to be adopted in the latter years of the nineteenth century. At the same time modern science, which was making such phenomenal strides, began to be harnessed to the chariot of Mars, thus vastly increasing the potential horrors of war.
However, as late as the spring of 1914 few took seriously our forecast of world conflict. The majority were content, rather, to fix their eyes on the peace palace at The Hague. Even after the First World War there were those who still held to the fond hope that the world finally had been rid of evil forces and made safe for democracy. But the Second World War followed, which brought us to the age of the atomic bomb. And that statement provides the setting for our next forecast.
Forecasts of Fear and Confederation
7. We forecast that the time would come when men's hearts would fail them for fear, and for looking after those things that are coming on the earth, Obviously, this forecast was viewed by men in the same light as our other forecasts, as a fanciful piece of predicting. Certainly, if the world is growing better, as men believed, what possible reason could there be for a failing heart and fear of the future? Our earlier Adventist books contain meager proofs in support of this forecast. The time had not yet come. Perhaps it has not fully come today. But at least the time is here when it would be difficult to describe the state of men's minds more accurately than in the prophetic words of our Lord as to a failing of hearts for fear of what is coming. The first atomic bomb seems to have shattered not only Hiroshima but also whatever confidence and assurance of the future there remained in the souls of men. And now we read of plans for hydrogen bombs.
8. We forecast a final confederation of some kind on the part of the nations, with the Papacy very central to the confederacy. True, we have not dogmatized on this or gone into detail, for the prophecy from which we draw this forecast is confessedly difficult of full understanding. But that a confederacy involving the Papacy is mentioned in the prophecy we have been sure, and have forecast accordingly. Now, the world about us was not unwilling to entertain the idea of a parliament of the world, such as Termyson had predicted with poetic license. But that a confederacy would be formed in the dark setting that we forecast-the very idea was ridiculed.
We admit that no such confederacy has been formed. There are still some events to take place before the end. But it is a significant act that a great endeavor is being made today, much more earnestly than after the First World War, to create some kind of confederacy. Indeed, the cry is now raised that we must unite or perish. It would be difficult to think of the creation of an international confederacy under gloomier conditions than that. Who ever dreamed a generation or two ago that such a cry would be raised? But it is raised today, and with earnestness and hard logic.
And is the Papacy standing nearby in the shadows? Listen to this statement by the editor of the most widely quoted religious weekly in America, who was writing shortly before the close of the war and just before President Roosevelt's death:
"Sometimes it is said, by those who sense some of the foreboding realities of the days after organized fighting has ceased, that revolution is in the air. Perhaps. But more likely it is simply chaos. That, it often seems to us, is probably one reason for Mr. Roosevelt's strange attraction to the Vatican. Has he not been persisting in this diplomatic courtship in the face of widespread disapproval by the American people simply because he feels that he must find some factor of stability to which to attach American postwar policy in Europe, and because the Vatican seems to be about the only such stable factor short of Russia?".-The Christian Century, Nov. 15, 1944.
Even though the editor just quoted thinks the Vatican is hardly as stable as it "seems," this does not minimize his penetrating conclusion as to why the powerful United States seeks to maintain a close relationship. Formerly our forecast that some kind of confederacy involving the Papacy would develop in the very last hours of earth's history was considered fantastic, and we could point to no historical development that even gave plausibility to our prediction. Today, as we draw into what we believe are the last of the last days, we hear the cry raised for confederacy and we see the Papacy as one of the few rallying points around which any international group could unite. This much, certainly, is present history.
Other forecasts might be cited, but these are sufficient to let us view this Advent movement in the perspective of a century. In the setting of these predictions and their amazing fulfillment, it is pertinent to call attention to certain general conclusions that heighten the significance of the evidence presented:
Conclusions From the Evidence
1. No one now laughs at our most doleful predictions. Do we realize the full force of this fact? Time was when Adventist predictions of (loom and destruction for tile world evoked only a laugh from the great majority of people. They might have thought us sincere, but they also thought us silly; so they laughed. Some years ago a leading literary journal included in one of its articles a sketch of an Adventist preacher. The writer declared that every time this preacher opened his mouth, doom came forth through his black whiskers. It was all supposed to be funny and sophisticated. No one today is writing sketches like that about Adventist preaching. The very silence of those who formerly laughed is the loudest testimony that our preaching no longer sounds laughable.
2. To laugh at Adventist declarations of doom would be to laugh at statesmen, scientists, educators, and other eminent men, who actually outdo us in painting a dark picture of the future. The proof in support of this statement is legion.
3. Eminent men, in painting their dark picture of the future, often use language almost identical with that which Adventists have used in painting the final scene of earth's history. They speak of a new dark age, of chaos, of the end of the world as we know it, and of the complete destruction of mankind. Indeed, a listener not carefully versed in technical distinctions might almost think he was hearing an Adventist minister speak.
For example, in the official report on atomic research we find this forecast:
"Should a scheme be devised for converting to energy even as much as a few per cent of the matter of some common material, civilization would have the means to commit suicide at will." - Henry Dewolf Smyth, Atomic Energy for Military Purposes, p. 224.
New Meaning to Scriptures
4. Certain statements of Holy Writ take on new force and possible meaning. There are three in particular, the first of which reads thus:
"And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou should give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great. And should destroy them which destroy the earth." Rev. 11:18.
If there is one idea that more than any other is brought out repeatedly in all the present discussion of war, it is that of wholesale destruction. Indeed, the word destroy, or destruction, seems to be the distinguishing one in every description of the present and future nature of modern war. Never before in the history of the Christian Era could these prophetic words have had quite the force that they have today: "Destroy them which destroy the earth."
The second statement is this:
"The cities of the nations fell." Rev. 16:19. We have generally thought of this in connection with the great earthquake described in the preceding verses, and perhaps this is the full explanation for the fall of the cities of the nations. But it is not unreasonable to think of this cataclysm in the setting of the several verses preceding, which speak of the battle of Armageddon. God often uses nation against nation to bring H;-, judgments upon men. In all the military reports of the plans for future war, in the light of improved weapons of destruction, no fact is more vigorously stressed than that the great cities of the nations are to be the chief objects of attack.
This much therefore seems sure, that when the next war comes, the chronicler of it will be able to describe one phase of it in the prophetic words: "The cities of the nations fell."
The third scripture reads thus:
"Looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat." 2 Peter 3:12. Probably no passage of Scripture has been referred to more frequently since the opening of the Atomic Era than this statement by Peter. And why? We shall let a professor in a Chicago divinity school answer. He quotes Peter's words and declares:
"Much of the current interest in these words stems from the fact that they are so pat as a prediction of the specific manner in which the world may now be destroyed." - Winthrop S. Hudson, The Christian Century, Jan. 9,1946.
Adventists do not believe that Peter's words will meet their fulfillment in man-released energy. We believe that God will set the fires of the last great day. But we think it is most significant that the world has come to a time when men find no better way to describe the fearsome prospects of the immediate future than in terms of a Biblical prediction of world's end in blazing fire.
Why Should God Delay Longer?
5. The fact that the whole world is shattered and bleeding and bankrupt, with mutual suicide as the logical end of all future war planning and with no moral power sufficient to stem the tide, means that we have a new and most powerful argument in behalf of our doctrine of Christ's coming. If man reveals no power to solve the tragedy of our world by any human device, then
the Adventist solution, the supernatural intervention of God by His appearing in glory, becomes the only hope. And if man's practice of iniquity has brought him to the point of completely and fully demonstrating to the universe that the wages of sin is death, even world suicide, then the Adventist belief in the nearness of Christ's coming stands revealed as the only reasonable doctrine.
6. A century ago, when the preaching of the literal soon coming of Christ began to be proclaimed, our opponents scoffed. They agreed that prophetic times were ending, but they were sure that the millennium was soon to be ushered in. They were confident that moral regeneration, not physical conflagration, was soon to transform this earth. "To the tribunal of time, as the only arbiter," they willingly referred the controversy for "final decision." Today we can say without reservation that the tribunal of time has resolved the controversy and has passed a vigorous judgment.
We do not know what the opponents of William Miller and the pioneer Adventists would say if they could rise from their graves to survey a wrecked world, and to listen to the statements of eminent men who declare that world suicide threatens us. But we do know what their spiritual successors are saying! A professor in Andover-Newton Theological Seminary writes of "global dissolution," and of the grave possibility of "planetary extinction," in view of the atomic bomb and the failure of mankind to devise a way of peace. Then he adds:
"A new heaven and a new earth, when all things that are will have passed away and old things will have been made new-these conditions are possible only after world's end. What the nature of this end will be no man can say.
"Christians normally reckon with eschatology [the doctrine of last things, world's end]. It was Christian abnormality which ignored eschatology for so long. The normality which the atomic blasts over Japan brought back to Christian believers consists of the rightness, the correctness, of not only contemplating but also expecting world's end....
"Perhaps the next few summers may lengthen into a few more summers of opportunity. Again, no man can say. But let men search the Scriptures and ponder the facts of science, the vagaries of world politics, the economic, emotional and industrial condition of the peoples-conditions pointing sharply toward finish, soon or a little later." - Wesner Fallaw, The Christian Century, Sept. 25,1946.
Winthrop Hudson, who was quoted a few paragraphs back in comment on the statement in 2 Peter 3, concludes his discussion of the atomic bomb with this statement:
"We must stop smiling complacently at the way in which the Millerites once played upon the fears of the credulous. This time the final explosion can too easily occur. This time it is not the credulous who believe but the incredulous, not the hysterical but the coldly scientific. The task of the church is to make their fear real to the great mass of the people-to make the great mass of the people recognize the full dimensions of the peril in which they stand." - The Christian Century, Jan. 9, 1946.
How strangely different these statements sound from those made so confidently a century ago as to the future of the world. And these statements are typical of what a host of religious leaders are now saying with regard to the probable end of our world. True, some of them, including Winthrop Hudson, think that by some heroic endeavor we may pull the world away from the brink. But none of them are very sure.
All World Developments Reinforce Our Belief
As already stated, Adventists do not believe that the world is to end by man released atomic energy, though we view atomic bomb destruction as a sign of the last days. Hence, in one sense, we think that religious leaders are today as definitely in error regarding the end of the world as they were in Miller's day. But that does not minimize the significance of their change of view concerning the future of our world. If, at the end of a century of preaching the nearness of the Advent, we can show that not only world conditions but the spiritual successors of our original opponents testify to impending destruction for this sinful earth, we need not be embarrassed by the mere passage of the years. Who knows but that God in His long-suffering may have tarried, not willing that any should perish! Suffice it to say: Every development in the world reinforces our prediction of Christ's soon coming. Every calamity in the world, and lastly the calamity of atomic power, cries out for the Advent as the only sure solution of the tragedy of a bankrupt world. We have not followed cunningly devised fables!
7. One question only remains to be answered. How did we succeed in forecasting so accurately these times? It was not a lucky guess, nor a shrewd analysis of obvious happenings. So far from being obvious, or even probable, the whole fabric of our predictions was originally held up to ridicule as the product of morbid minds that refused to see the evident proofs of world progress. The very wise men in every walk of life saw an entirely different picture of the future.
Where did we gain our prophetic insight that enabled us to foretell so accurately what is now current history? The answer is, From the Bible. We have staked our claim to being preachers of truth, to being correct interpreters of the prophecies, on the forecasts concerning last-day world conditions which we have made publicly for long years from the platform and through our numerous publications. The "tribunal of time-has passed its verdict on the accuracy of our interpretation of prophecy. Only one great prediction, the last of the series, remains unfulfilled- the Second Advent of Christ.
When the matter is placed in this setting, it becomes evident that the mere passage of the years has not weakened, but rather strengthened, our doctrine of the soon coming of Christ, because the passing years have strengthened the supporting structure on which the doctrine is reared. Those passing years have provided a kind of proof in behalf of our prophetic teachings that only the years could provide]