In preparing this lengthy documentary, "The Beginning of the End, ' we had to decide whether to keep everything strictly chronological, or to place it in logical sections. We chose the latter in order to help you more clearly see the overall picture and what each side had to say.

Barnhouse's "Eternity" article came out in September, 1956; Martin's articles appeared in the October, November and January issues. His "Our Hope" article was published in November 1956. By December of that year, many Adventists were becoming greatly disturbed. Nearly the whole gamut of the Evangelical newsbreak on the Conferences had already taken place. -Especially so, the Barnhouse article in September 1956! By October, letters of questioning and protest were arriving at the General Conference headquarters. Why had the Church not been told about these "doctrinal meetings?" What was going on anyway? The Seminary in Takoma Park, where I was at the time, was a beehive of discussion. But it was one of the few places that had been notified prior to the publication of Barnhouses's `Bombshell article that something was taking place. Yet the majority of Adventists outside of Takoma Park knew next to nothing about all this.

-And yet, the first clear-cut announcement by our Church leaders did not appear until December 1956. And this was an announcement in the "Ministry" magazine-primarily subscribed to only by some of our church workers.

It is very possible that those leading out in the Evangelical Conferences hardly know how to present their announcement. Also they probably recognized that they did not know what kind of reaction they would receive from the membership of the Church. At any rate, they decided to print nothing until they could see from the phone calls and letters that came in from the field, how to word their initial announcements. Also it might help them see to what degree they would have to tone down the errors in the galleys of "Questions on Doctrine" already lying on their desks.

It is a most marvelous fact that Froom was busy week after week writing a new book of Adventist doctrine-months before the average Adventist knew anything about what was taking place. Months! More than that! The decision to write the Adventist book of doctrine was made very early in the Evangelical Conferences. Those conferences continued for a full eighteen months, until August 1956. The "Ministry" magazine announcement about the forthcoming publication of "Questions on Doctrine" was not made until December of 1957 four months later. The announcement came about twenty months after work on this major new doctrinal book began. "Questions on Doctrine" was taking shape-and being opposed by some Adventist editors and leaders-long before the members knew anything about what was taking place. What has happened before can happen again. Be on guard.

The concluding "Ministry" article is an announcement made in April of 1960 that Martin's TASDA has finally been published. (It was supposed to have been released simultaneously with QD three years before.) This announcement was made by Reuben R. Figuhr, President of the General Conference. Figuhr was something of a key man in this whole affair. Although not particularly taking part in the sessions of the Evangelical Conferences, yet he was the one who gave the entire undertaking his personal backing. Without that backing, the Conferences could never have continued beyond the first one or two, and QD could never have been written and published. It was because of that backing that the Martin-Barnhouse-Adventist meeting's took place and became history. Elder Figuhr was President of the General Conference from 1954 to 1966, at which time Elder Robert Pierson took his place. Figuhr was very close to R.A. Anderson, and as far as be was concerned, if Anderson said that the progress of the Conferences and the projected doctrinal book in reply to Martin's questions was doing well, then that settled the matter for Figuhr. Froom, for his part, was just the General Conference researcher; he had no power to carry out such a project without Anderson's backing. Roy Allen Anderson, as bead of the Ministerial Association, gave him that backing and actively worked with him in writing up the "answers" to Martin's questions that were to later appear in "Questions on Doctrine. "And in turn, Anderson could not have carried on this project without Figuhr's backing. -This is why such an extremely small coterie of men could rewrite Adventist doctrines! All it took was the solid backing of the General Conference President, and the day-by-day backing of one major General Conference departmental chief under him. Yes, it is true that Figuhr was chairman of an especially appointed fourteen-man committee assigned to oversee these Conferences and the writing of QD, but all that mattered was Figuhr's backing and Anderson's enthusiastic endorsement of events as they transpired. The other twelve men on that committee just came along for the ride. Although they constituted a wide spectrum of the leaders of the General Conference at that time, they had two strikes against them: (1) They knew that they were not to vote against Figuhr; (2) They were administrators rather than doctrinal experts.

The truth is that many men in the work do not know the message well enough to defend it. And who are the ones that do? The pastors, Bible workers and public evangelists out on the firing lines who are proclaiming our truths to the world. Ellen White said that ministers are not to be on financial or business committees (see AS-1-2 for her statements on this). They are disqualified for their work when they do this, we are told. The months run into years of presiding over committee meetings-and they have retrained their minds for a different work. They are now businessmen, not Bible and Spirit of Prophecy vindicators. But there is another class that should be most excellently qualified to analyze and defend our historic beliefs: our college Bible teachers. But, unfortunately, in the 60s and 70s our Church decided that the time had come for our Bible teachers to acquire doctorates in order to be "qualified" to properly teach the Bible and Spirit of Prophecy to our youth. Coming back from intensive training programs under worldly, Protestant and Atheistic Biblical "scholars" in the universities of the land, they began teaching error to the future workers, leaders and business professionals of our Church. We have come to the time when a man is qualified for his work by titles and degrees rather than by spirituality, belief in historic Adventism and personal living standards. Paul's title was more lowly: "least of the apostles."

Here are selections from the "Ministry" magazine articles. For this purpose, we went through every "Ministry" magazine from January 1955 through December 1963.]

December 1956

"CHANGING ATTITUDES TOWARD ADVENTISM Editorial, The Ministry Magazine.

"During recent months articles concerning Seventh-day Adventists have appeared in a number of leading journals, both religious and secular. This was not by plan or design of the denomination, yet we are unable to escape the conviction that in this there must be a divine purpose. Seventh-day Adventists have for years been mentioned with favor by national and religious leaders for their welfare work, especially in times of national disaster. And the contribution of some of our men in the noncombatant branches of the military services, particularly the medical corps, has called forth high praise. This has naturally brought joy to the church. Yet, because of certain features of our belief which have too often been misunderstood and at times misstated by others, some well-meaning Christians have commonly classified us with the non-Christian cults.

"It has been a source of deep regret that certain Christian groups, largely through a lack of full information, have classed us with those who do not believe the very fundamentals of the gospel. It is very possible that we ourselves share in the responsibility of this misunderstanding, because of our failure to state clearly what we believe on these fundamental issues and our failure to place chief emphasis where it really belongs. Nor can we deny that at times certain expressions conveying the ideas of individuals rather than those of the body of believers have appeared in print and added to the misunderstanding. Believing in the fullest freedom of the conscience within certain reasonable bounds, we have never required our preachers and writers to state their convictions in any precise form. Moreover, we have never developed a comprehensive systematic theology within the framework of our doctrines. In fact, many have felt a degree of satisfaction that as Adventists we have no creed. And that is still true. We still have no precise creed as such, for the Bible and the Bible only is the platform of our faith.

"It is not too strange, therefore, that certain difficulties have arisen because of the way our teachings have at times been expressed. A sentence or even a word may convey an entirely different people. This has been especially impressed upon us during recent months. We have been made aware that the utmost care needs to be exercised in setting forth certain features of our faith, because it is easy for us to use language when stressing the necessity of obedience, et cetera, that could convey the idea that we overemphasize the saving value of works.

"The particular doctrines that have been most misunderstood, however, deal with our exalted Lord, His atoning sacrifice, His priestly ministry, and the part played by the antitypical scapegoat in the final disposition of sin. These have been major points of attack, and because of certain mistaken concepts Adventism had come to be regarded by many as out of harmony with fundamental Christianity.

"Seventh-day Adventists do recognize that the heart of the gospel is Christ, His deity, His sinless nature, His all-sufficient atoning sacrifice on the cross, His heavenly ministry, and His gift of righteousness by which any and all who accept of His great salvation are delivered from sin. Nothing is dearer to Adventist Christians than the truth that salvation is wholly by grace 'without the deeds of the law.' True, we teach the importance of keeping the commandments of God, but this is not in order to be saved but rather because we are saved through His grace. To us, obedience is the result of salvation, not the ground for salvation.

"The underlying issue between evangelical Christianity and Adventism has not been our attitude to the commandments of God as such ..

"Our concept of our Lord's ministry in the heavenly sanctuary has been a matter of serious question, for certain Christians have maintained that our teaching implies that Christ is actually making another atonement in heaven in addition to what He accomplished on the cross. If we really did believe that, then we could rightly be censured, for such teaching would rob our Lord of His full and final victory at Calvary.

"Adventists, on the contrary, trust implicitly in the finished all-sufficient, once-for-all atonement made on the cross. But we recognize that our ascended Lord as our great High Priest is now applying the benefits of His atonement to the believer, and is making effectual in the lives of His people that which He made available to us in His marvelous atoning sacrifice on the cross. Having risen from the dead, He now, from the Father's throne, sends forth His Spirit into our hearts, not only as the Comforter but as the One who is pledged to guide His people 'into all truth' (John 16:13).

"When certain Christian leaders discovered recently that we believe absolutely in the sovereign deity of our Lord, in His preexistence with the Father, in the absolute sinlessness of His nature during His incarnation on earth, in His all-sufficient atoning sacrifice on the cross, and in salvation by grace alone, then the basis of the misunderstandings which for a century have been a barrier between other Christian bodies and Adventists was removed. This has called forth our deepest gratitude to God. And it has heartened us to know that our fellow Christians of other groups are coming to understand us for what we are. Thus the concept of Adventism has been clarified with many. But, we repeat, the real change of attitude on the part of these good friends in Christ came when they recognized that we stand firmly with all true Christians on the great fundamentals of the Christian faith. Those who have been closest to these leaders of evangelical thought have rejoiced in the privilege of gathering around the Word of God and together plumbing its depths on these great subjects.

" .. Over a period of a year or more, some fifty or sixty important questions concerning our faith have come to the General Conference. These were sent in by a group of Christian theologians who desire to know exactly what Adventists believe. These were asked in sincerity with the request that our answers be amply supported by Scripture and history.

"These answers, covering all the main features of our faith, are expressed entirely with the framework of our statement of 'Fundamental Beliefs of Seventh-day Adventists' that appears in the 'Yearbook' and the 'Church Manual.' No attempt whatsoever has been made to add to, take from, or change our doctrines, but only to explain 'those things which are most surely believed among us.' These answers represent the thinking of a large circle of our preachers, teachers, and administrators, not only in North America, but in many other lands.

"It is thought to publish these questions and answers shortly, together with an abundance of supporting evidence from the Spirit of prophecy writings. This new volume will be well documented, so that our Christian friends of all denominational groups will be able to ascertain the features of our faith that have made us a peculiar people."-"Changing Attitudes Toward Adventism," Editorial, The Ministry Magazine, December 1956, pp. 15-17.

December 1956

"THE ATONEMENT THE HEART OF OUR MESSAGE by LeRoy Edwin Froom, General Conference Field Secretary, Ministry Magazine.

" Atoning Grace, the Theme of All Themes-The wondrous provision of atonement-complete, vicarious, expiatory, propitiatory atonement: yes, ransoming, reconciling, restoring atonement accomplished by Jesus Christ for all who will accept its provisions-is the most sublime and moving theme that can be contemplated by the mind of man. It has a height, a depth, a breadth, and a length that is beyond human comprehension. Throughout all eternity the redeemed will ponder and wonder at its vastness, and will never be able to exhaust the marvels of God's atoning love and grace.

"The amazing provision of atonement is complete, perfect, and final. It is without defect No unknown contingency in the sin problem can arise that was not foreseen and provided for. Nothing further can be needed or desired, by way of complete remedy for sin. God's plan has been, and will continue to be, a perfect provision to meet and vanquish the great intruder-sin. Atoning grace is the best news and the greatest news that can be heralded by the lips of men or angels. It is 'good news' indeed. It is, moreover, news that appeals to the highest hopes and aspiring instincts of needy man. It satisfies every holy desire and fulfills every spiritual aspiration of the human heart.

"More than that, the atonement will appeal to the highest intellects on earth-when presented in its awesome beauty and majesty-if there is a latent spark of holy desire that can be nurtured into a flame of faith and acceptance. It affords the basis of our most successful approach and final appeal to men. It will come sharply to the forefront in the climax of our witness to the world. Only as we present Christ in His love and majesty can we reach the neglected classes. More than that, only thus can we touch the universal chord of every human heart of every nation, kindred, tongue, and people, and bridge the gap between God and man; only thus can we restore the lost harmony between the soul and its Maker.

"The atoning cross, we are repeatedly admonished, is to be the underlying theme for every effective sermon, every decisive Bible study, and every successful personal appeal. It is to constitute the overtone of every representative statement, spoken or printed, of the Advent faith. It is the inner heart of Adventism the basis of our belief, the motive of our service, the substance of our Christian experience, the theme of all effective witness. It is the irresistible magnet that will draw all men unto Christ, and that will melt the hardest hearts, even those that are chilled or congealed by sin.

"Call it the cross, the atonement, or the divine provision for man's complete salvation; it nevertheless remains the neglected emphasis, the missing note in all too many of our presentations. Its absence, or its hazy mention, is an inadvertent cause of our weakness of appeal and the underlying reason for our meagerness of fruitage for God. .

"Some, in our early days, had a constricted concept of the atonement. Such largely failed to connect the atonement with the cross. They considered the transaction of Calvary only a propitiatory sacrifice, and virtually limited the atonement to the priestly function in the sanctuary on the Day of Atonement, whether typical or antitypical.

"This misconception evidently sprang from the faulty procedure of interpreting the antitypical gospel reality by the figurative pattern of the earthly type, rather than the reverse procedure. Actually this latter procedure is the only proper and safe method of determining basic doctrinal truth. .

"They were at first unmindful of the primary fact that the complete, comprehensive, atoning sacrifice on Calvary was the actual, full, and final provision of atonement made 1900 years ago. But with this basic truth goes this inseparable corollary: that Christ, our heavenly High Priest, has since been ministering its provisions, benefits, and effects to the beneficiaries of His grace the subjects of His intercession. And this intercession continued all through the intervening years prior to 1844, at which time He entered upon the second and final or judgment phase of His twofold ministry. But in addition to judging, He still is ministering the benefits of His atoning sacrifice made on Golgotha, and pleading His shed blood for sinners throughout this final judgment phase of His priestly ministry, which will terminate at the close of human probation and the cessation of His mediatorial ministry for man."-"The Atonement the Heart of Our Message," Le Roy Edwin Froom, Ministry Magazine, December 1956, pp. 12, 13.

April 1957

`ADVENTISM'S NEW MILESTONE-Editorial, The Ministry Magazine.

"Recently a thrilling chapter in the history of Adventism was written. We feel that our denomination, for so long looked at askance by some Protestant leaders, is on the road to better relationship. It would indeed be unwise for us to go overboard about this experience, but we would certainly be remiss if we failed to recognize the significance of having reached this milestone. The point is that the confusion about Adventism's classification with some of the more 'undesirable cults' has been clarified. Without taking the initiative in this significant gesture, we have been accepted by a fundamentalist sector of Protestantism as 'born again' Christians.

"The main issue in question seemed to be whether Adventists believed in the deity and divinity of Christ, in His atoning sacrifice, and in a finished work on the cross. While some among us wonder why these facets of our faith have not been discovered sooner it might be well for us to weigh the significance of such changes of feeling. We must assume that the readers of 'The Ministry' have kept pace with the articles and special theological features of recent months. We would merely point up a few of our .own impressions relative to these recent theological investigations.

"It appears that this (on our part) unsought discussion of our doctrines with Evangelical brethren has been most profitable. Adventists recognize such experiences as providences. It does not go to our heads; it rather humbles us as we try to learn some lessons from this recent stir in the ranks of our Evangelical brethren in Christ, whose motives we wish to recognize as pure and solicitous. Truth can bear investigation and it speaks for itself when God's time comes.

" .. We are a people with convictions, but we seek fellowship with all true Christians. Let us now ask one another: Has the full purpose of the Protestant Reformation been accomplished, or should we unitedly continue its forward march until Christians everywhere are conscious of, and have prepared themselves for, the soon return of our Lord?"-'Adventism's New Milestone, Editors, The Ministry Magazine, April 1957, pp. 31, 32.

June 1957

"SEVENTH-DAY ADVENTISTS ANSWER QUESTIONS ON DOCTRINE-Editorial, The Ministry Magazine.

"We are Happy to announce that the new book 'Questions on Doctrine' is about ready for release. Several references to this forthcoming publication have already appeared in 'The Ministry.' Of all the books we have ever published, none has had more careful scrutiny than this one. It is a group project, and not the work of one author, and it came into being to meet a definite need.

"Some two years ago a group of sincere Christian scholars visited our headquarters to make inquiry about certain phases of our belief. That initial interview was but the beginning of some fifteen subsequent interviews. These were not just for a few hours, but sometimes as much as a whole week was occupied in the close examination of the Word of God. Our beliefs were being subjected to the most careful and exegetical study.

"Up until that time these men, like thousands of other sincere Christians, looked upon Seventh-day Adventists as a 'cult' holding beliefs that were at striking variance with the fundamentals of historic Christianity. They came expecting to find heretics, but were surprised when they discovered that we rang true on all the great cardinal doctrines of the Christian faith.

"This editor's office in the General Conference building proved a hallowed spot where some six earnest men, sometimes more, sat around the table searching the precious Word of God. This editorial room is more than an office, for it is lined with books comprising the major part of the Ministerial Association library. Many of the theological sources for such investigation are here.

'This experience seemed to us to be one fulfillment of a statement made by the messenger of the Lord many years ago:

" 'Every position of our faith will be searched into, and if we are not thorough Bible students, established, strengthened, settled, the wisdom of the world's great men will be too much for us.-Ellen G. White letter 65, 1886.'

"It was natural that on certain points of interpretation we differed, yet in our prayerful penetrating study of the Word of God we shared a wonderful fellowship in Jesus Christ and experienced a new sense of our Saviour's love, His sufferings, and His triumph.

"In order to make the work more articulate, these visitors prepared a list of important questions covering the main features of our faith. The desired clear and comprehensive answers. They began with about twenty question, which soon grew to thirty-three, and later to approximately sixty. These searching inquiries were not just stock quibbles, but earnest questions that required the deepest study, theologically and historically. Our answers were to be complete and well documented, for they were to constitute a frame of reference for the new book 'The Truth About Seventh-day Adventists.'

"While a small group was charged with the definite responsibility of providing these answers, yet every reply was carefully examined by a large group of representative leaders, including the leading General Conference officers.

"It was soon realized that if these questions and answers could be published, it would aid greatly in making clear our position on the major phases of our belief. Consequently this book of about five hundred pages has come into being. Some questions have been combined, and this has brought the number down to about fifty.

"Time is needed to prepare any worth-while book, but this volume by its very nature demanded the most exacting care, to make sure that not only each subject was fully covered and truly representative of the actual beliefs of the movement, but also all our beliefs were expressed in language that could be clearly understood by all both inside and outside Adventist circles.

"The manuscript, after being carefully studied by a large group here, was sent to our leadership in all the world divisions. In addition, it went to the Bible teachers in our senior colleges and the editors of our major journals. Copies were also sent to our union and local conference leaders in North America.

"With the initial work completed, a competent editorial committee was given the responsibility of thoroughly checking all the materials, and their work was in turn rechecked. No manuscript has been more carefully prepared, and no book has been awaited with more eager anticipation. Our evangelists, pastors, teachers, and administrators will all be using this book, to say nothing of thousands of students and hundreds of thousands of our laymen all over the world. We think also of the many thousands of those not of our faith who will be eagerly scanning its pages.

"Adventists' beliefs are being discussed by evangelical Protestantism in all parts of the world today. Our next issue will carry a further announcement of this volume, but we felt that our workers would appreciate knowing that it is now on its way."

-"Seventh-day Adventist Answer Questions on Doctrine, Editors. The Ministry Magazine, June 1957, p. 24.

December 1957

"THE IMMACULATE CHRIST"- by Mrs. Ernest W. Cox The Ministry Magazine.

"There are some good souls who seemingly believe that when Jesus was born of the virgin Mary He inherited from her those carnal tendencies that have marred our race since Adam fell. But, does not this attitude tend unduly to exalt the physical, and lesser, role of Mary in the incarnation at the expense of the ineffable operation and power of the Holy Spirit?

"Roman Catholics concede that Jesus was completely immaculate. They cannot, however, conceive of His being born of an erring woman. Consequently, they proclaim the doctrine that Mary also was immaculate. It was in December of 1854 that Pius IX decreed that by a singular act of God, Mary, the mother of Jesus, was 'preserved exempt from all stain of original sin.'

"But do not some Protestants stumble over the same difficulty when they assume that Mary must inevitably have transmitted her carnal tendencies to her child, in spite of the active and powerful intervention the God's pure Spirit? To say that Christ took a sinless nature from Mary (as the Catholics do) to say that Christ took a carnal nature from Mary, is surely in either case markedly to exalt Mary's role and to emphasize it beyond what seems warranted by Scripture. In either case, the overwhelming power of the Holy Spirit in the virgin birth is not adequately considered.

"Seventh-day Adventists believe that the same divine power resides in each of the three persons of the Godhead. Frequently, when our Saviour was here, He demonstrated that He had power to cleanse and renew men's minds by the forgiveness of their sins. Also He showed that He possessed ample power over their physical frames-a power that was only limited, at times, by the degree of their faith in Him. (Matt. 9:5,6.)

"Obviously, God's power was most graciously and wondrously manifested when Mary was willing to surrender herself unquestioningly to the Spirit's operation 'With God nothing shall be impossible. . Be it unto me according to thy word" (Luke 1: 37, 38). Surely no dogmatic restriction of mortal man can set a limit to the Spirit's power in her and through her.

"Gabriel's precise words to Mary are worthy of careful note. His utmost commendation of her was: 'Thou that art highly favored.. blessed art thou' Luke 1:28). Mary was, without any doubt, a most exemplary young woman, a pattern to all her sex. But she was still of our frail and fallen nature. She was not, of course, in the ultimate sense, holy, as God is holy.

"Mary's Child the Holy Son of God-The significant words with which the angel Gabriel speaks of her Child declare, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." Mary was one of God's saints, but she was not immaculately preserved from the stain of original sin; she was good, but not immaculately holy, the holy Son of the holy God, born to her through the direct and miraculous action of the Holy Spirit. Well might Gabriel declare in this connection, "With God nothing shall be impossible."

"Moreover, we may realize, with the utmost reverence, that the very developing frame of the divine babe, even before birth, was the object of the heavenly Father's creative solicitude, for 'when he [Jesus] cometh into the world, he saith,.. A body hast thou [the Father] prepared me' (Heb. 10:5). Surely that sacred body, initiated by the Holy Spirit and nurtured by the heavenly Father, would also be holy, without any defiling taint of sin.

' .. And Peter, recalling his own experience with his Master, adds his testimony. He says of Christ, He 'did no sin' (1 Peter 2:22). Paul speaks of our Saviour's completely immaculate mind when he declares that He 'knew no sin' (2 Cor. 5:21).

"Before Adam fell, he was pure and clean, without any taint of sin. He possessed human nature, undefiled, as God created it. When Jesus, 'the second man,' 'the last Adam' (1 Cor. 15:45-47), came, in addition to His divine nature, He also possessed human nature, undefiled, as God had originally created it. Naturally, Christ was without Adam's stature and pristine physical splendor, thus fulfilling the Messianic forecast of Isaiah 53:2: 'He hath no form or comeliness; and when we shall see him, there is no beauty that we should desire him.'

' .. Even a superficial reading of the Gospels is sufficient to show that He was far from-deficient in mental power. His keen perception was the terror of His foes. Equally, He was shown to far transcend the sons of men in moral worth . .

"When He was but twelve years old His thoughts and ways were already passing beyond her comprehension. Again, at the Cana wedding, she showed herself still further removed from the sphere of His thought and intention. Later, she palpably misunderstood Him (Mark 3:21, 31). Beyond His early care and childhood lessons, including His instruction in the Scriptures, the Bible does not reveal that Jesus either derived anything of superior moral worth immaculately from Mary, or that He inherited moral frailty from her."-"The Immaculate Christ," Mrs. Ernest W. Cox, The Ministry Magazine, December 1957, pp. 9, 10.

December 1957

"THE THEANTHROPIC NATURE OF CHRIST-by William G. T. Shedd, The Ministry Magazine.

"[Here is an abbreviation of Dr. Shedd's discussion on Christology from his monumental work 'Dogmatic Theology.' He was for many years a professor in the University of Vermont. He held the chair of systematic theology in several theological seminaries. Zondervan Publishing House has provided a classic three-volume reprint edition of Dr. Shedd's very helpful work. These volumes provide much valuable material which could be used by our workers. For a complete treatise on the above subject see 'Dogmatic Theology,' vol. 2, pp. 261-308.] [This para. is their's.

"Incarnation must be distinguished from transmutation, or transubstantiation. The phrase 'became man' does not mean that the second person in the trinity ceased to be God. This would be transubstantiation. One substance, the divine, would be changed or converted into another substance, the human; as, in the Papal theory, the substance of the bread becomes the substance of Christ's body. See Anselm: Cur deus homo, II. vii.

"In saying the 'the Word was made flesh' (John 1:14), it is meant that the Word came to possess human characteristics in addition to his divine, which still remained as before. The properties of the divine nature cannot be either destroyed or altered. A human nature was united with the divine; in order that the resulting person might have a human form of consciousness as well as divine. Previous to the assumption of a human nature, the Logos could not experience a human feeling because he had no human heart, but after this assumption he could; previous to the incarnation, he could not have a finite perception because he had no finite intellect, but after this event he could; previous to the incarnation, the self-consciousness of the Logos was eternal only, that is, without succession, but subsequent to the incarnation it was both eternal and temporal, with and without succession. . Prior to the incarnation, the second person of the Trinity could not have human sensations and experiences; but after it he could. The unincarnate Logos could think and feel only like God; he had only one form of consciousness. The incarnate Logos can think and feel either like God, or like man.

"When, therefore, it is said that 'God became man,' the meaning is that God united himself with man, not that God changed himself into man. Unification of two natures, not transmutation of one nature into another is meant.. In the God-man, the divine nature remains divine in its properties, and the human remains human.

"The distinctive characteristic of the incarnation is the union of two diverse natures, a divine and a human, so as to constitute one single person. . by the incarnation, not a God, not a man, but a God-man is constituted. A theanthropic person is a trinitarian person modified by union with a human nature..

"It is the divine nature, and not the human, which is the base of Christ's person. The second trinitarian person is the root and stock into which the human nature is grafted. The wild olive is grafted into the good olive, and partakes of its root fatness.

" .. If the human nature and not the divine had been the root and base of Christ's person, he would have been a man-God not a God-man. The complex person, Jesus Christ, would have been anthropotheistic, not theanthropic. .

"In another passage (Trinity Vindicated), Owen is still more explicit. The person of the Son of God, in his assuming human nature to be his own, did not take an individual person of any one into a near conjunction with himself, but preventing the personal subsistence of human nature in that flesh which he assumed, he gave it its subsistence (i.e. its personality) in his own person, whence it hath its individuation, and distinction from all other persons whatever. This is the personal union.' . .

"An American theologian, Samuel Hopkins, I. 283, adopts the Catholic Christology. . 'The Word assumed the human nature, not a human person, into a personal union with himself, by which the complex person exists, God-man.

.. Says Pearson (Creed, Art. III.), 'The original and total sanctification of the human nature was first necessary to fit it for the personal union with the Word, who out of his infinite love humbled himself to become flesh, and at the same time out of his infinite purity could not defile himself by becoming sinful flesh. Therefore the human nature, in its first original, with out any precedent merit, was formed by the Spirit, and in its formation sanctified, and in its sanctification united to the Word; so that grace was co-existent and in a manner co-natural with it.' Says Owen (Holy Spirit, II. iv.), 'The human nature of Christ, being thus formed in the womb by a creating [supernatural] act of the Holy Spirit, was in the instant of its conception sanctified and filled with grace according to the measure of its receptivity.' . "-'The

Theanthropic Nature of Christ," William G. T. Shedd, The Ministry Magazine, December, 1957, pp. 11-14.

March 1958

"UNITY OF ADVENTIST BELIEF-Editors, The Ministry Magazine.

"Our hearts thrill as reports come to us constantly telling of the progress of God's work in all the earth. Our world mission program reveals our unity of purpose as a people. From our very beginning we have sensed a divine commission to proclaim to all the world the everlasting gospel and to give that message in the prophetic setting of God's great judgment hour. As a people we stand together on our common objectives. That very thing makes us somewhat unique.

"But there is something else that makes us unique as a people, and that is the unanimity of our witness before the world. This was impressed upon us in a particular way when the manuscript for our recent book 'Questions on Doctrine' was sent for appraisal to representatives in all the world field. Some 250 denominational leaders-ministers, Bible teachers, editors, administrators-carefully studied that manuscript before it went to the publishers. And the heartening thing was that except for minor suggestions, no change whatsoever in content was called for. In view of the purpose of this book, and knowing that it would be studied by critical readers, and that an accurate statement of our beliefs was imperative, this group of readers was asked to be particularly careful in their examination of the answers given.

"It was months before we received all the reports, for as already indicated, these readers were situated in every division of the world field. When the reports came back, the unanimous and enthusiastic acceptance of the content of the manuscript gave remarkable testimony to the unity of belief that characterizes us as a people. Some valuable suggestions were offered, but in no area of doctrine was any major change called for. And that is all the more impressive when we realize that as a denomination we have no 'creed' except the Bible, nor have we ever published a systematic theology.

. . The book 'Questions on Doctrine' as well as 'The Ministry' magazine teaches that Christ was both Priest and Victim on the cross, and that Christ, 'having obtained eternal redemption for us,' then entered upon His heavenly ministry. This is what the Scripture and the Spirit of prophecy teach.

"The reason for our mentioning this is that a number who have become aware of this misunderstanding have expressed their surprise that anyone reading the book or 'The Ministry' article referred to should get such obviously wrong impressions. While we are quite confident that the great majority of our workers will make their own evaluation of the situation, yet lest some might become confused, we feel it wise to make some facts clear.

"As already stated, from all parts of the world field have come expressions of heartfelt gratitude for the convincing and scholarly answers this book contains. The questions asked are not new; they have challenged us for many decades. Nor are the answers new. However, the way some of the questions were asked called for protracted answers. The unanimous approval of the book from all parts of the world field reveals the unanimity of our denominational beliefs, and a careful reading of 'Questions on Doctrine' will reveal that it is in complete accord with the clearest statements of the Spirit of prophecy, which we have had in our libraries for more than half a century.

"The real point at issue centers in the atonement. As already mentioned, the book teaches that Christ was 'both priest and victim,' both 'offerer and offering.' But these expressions are taken directly from the pen of Sister White."-'Unity of Adventist Belief," The Ministry Magazine, March 1958, pp. 28, 29.

April 1960

"THE PRESIDENT'S PAGE-The General Conference President Speaks To The Church-Review and Herald Magazine.

"Seventh-day Adventists have, through the years, been attacked, criticized, misrepresented, and, at times, ridiculed by writers and speakers alike. We have grown accustomed to such treatment. But recently a book-The Truth About Seventh-day Adventism," by Walter Martin-has come out, written in an entirely different vein. The author has endeavored to discuss Adventists and their beliefs in a calm, friendly manner, even though not agreeing with them on many points of their teaching.

"Some time back he undertook an assignment of writing on the so-called cults. Adventists were classed among them. Investigation on his part, however, as well as personal contact with representatives of our church, led him to take Adventists out of this class. He came to the conclusion that Seventh-day Adventists are true Christians; that they and their teachings have been misrepresented and unfairly treated by many former writers. A series of pointed questions in written form were asked us about our doctrines. We, in turn, gave written replies. (These questions and answers now appear in the book 'Seventh-day Adventists Answer Questions on Doctrine.)

"The author's evaluation of a number of our doctrines can hardly be expected to be acceptable to Seventh-day Adventists. This should come as no surprise, for he did not set out to defend Adventist beliefs, but to state frankly what they do believe and to give his opinion of them and their teachings.

"We had nothing to do with his undertaking to write a book about Seventh-day Adventists. It was part of a larger plan of the author's. But we do appreciate his sincere endeavor to correctly set forth our teaching. "-'The President's Page," The Ministry Magazine, April 7, 1960, p. 3.

(In every crisis God has someone who will step in and protest. Although that which be has to say may be ignored, yet be is convicted by the Spirit of God that be must speak up anyway.

Milian Lauritz Andreasen (1876-1962) was such a man. A firm believer in historic Adventism and the teachings of the Spirit of Prophecy, be gave his lifetime to public evangelism, college Bible teaching, administration, and finally, instruction at our Theological Seminary.

Here is a brief background on this man: Ordination (1902); President, Greater New York Conference (1909-1910); President Hutchinson Adventist Theological Seminary (1910-1918); Dean, Union College (1918-1922); Dean, Washington Missionary College (1922-1924); President, Minnesota Conference (1924-1930); President, Union College (1931-1938); Field Secretary General Conference (1941-1950); Professor, SDA Theological Seminary in Washington D.C. (1938-1949).

For practical purposes, it was Elder Andreasen who was selected as the one to lead out in the initiation of advanced theological instruction for our young men and older workers. This "beginnings of our Seminary" was first held at Pacific Union College in the late 30s, and later transferred to the Theological Seminary back east alongside the General Conference headquarters.

By the 1940s, it was generally recognized that Elder M.L. Andreasen was one of our leading Biblical scholars. And be was also known to be our leading scholar in the Adventist Biblical doctrine of the Sanctuary.

Over the years, Andreasen wrote numerous magazine articles and at least thirteen books that were published by our Church. These included "The Sanctuary Service, " "The Epistle to the Hebrews, " "A Faith to Live By" "What Can a Man Believe?" and others. The first two of the above-named books were written in the mid-40s at the time that be authored three consecutive Senior Sabbath School Lesson Quarterlies on the topic of the Sanctuary.

The SDA Encyclopedia Says that Andreasen `gave special study to the doctrine of the Sanctuary and was considered an authority in that field. " (1976 edition, page 43.) And yet, following his retirement in 1950, although still very active both in mind and energies, he was avoided when the "Questions on Doctrine" galleys were mailed out to the "scbolars" and "administrators" in the field. -And Andreasen had been one of the few men who had an outstanding record both as a scholar and an administrator. The striking fact is that, prior to the publication of "Questions on Doctrine," Andreasen was one of the only men who had ever written a major doctrinal work on our historic Sanctuary Message. (I know this to be true, for in writing the lengthy "Biblical Sanctuary" [BH-1-35J I found that Andreasen was one of the only Adventists to have given careful study to the doctrinal aspects of this teaching in an entire book on the subject. Other books on this topic generally dealt only with spiritual and metaphoric applications.)

And yet Andreasen was ignored when advisors were sought to check over the pre-publication manuscript copies of QD. And the reason was obvious: His books, "The Sanctuary Service" and "The Epistle to the Hebrews" did not jibe with the new views to be found in the galleys of "Questions on Doctrine. "Andreasen's books agreed with the Spirit of Prophecy, and be knew the topic well-so Andreasen was told nothing about the new doctrinal writing project as it developed over the approximately two years before QD was actually published.

But M.L. Andreasen also bad another unusual combination: He bad faithfulness to historic Adventism, a thorough knowledge of it,-and a rocklike firmness to principle. He was a man who was willing to stand for the right when few were willing to do so. And this he now did. Loudly did he protest the publication of "Questions on Doctrine." And it cost him dearly. The brethren felt embarrassed. If Andreasen were right, then they were wrong in releasing a book with error in it. At this point, they chose to defend their action instead of doing some heart-searching comparisons of the twisted teachings in QD with the clear statements of the Bible and Spirit of Prophecy. So they denounced him, refused to let him speak in the churches, revoked his ministerial ordination and credentials, and then, illegally, withdrew his sustentation (retirement pay from the Church). They were willing to walk away and just let him starve to death. Men can be dangerous when their pride of authority has been touched.

Andreasen's most prominent protest was lodged in a series of mimeographed papers that be issued. Later, these were gathered together and reprinted under the title "Letters to the Churches. " Still later in the 1950s they were reprinted again under the same title. I have here an incomplete set of his first mimeographed edition, and copies of the subsequent reprints.

In connection with the publication of this major documentary on the Evangelical Conferences which you are now reading, we are also REPRINTING the entire set of studies known as "Letters to the Churches," by Elder M.L. Andreasen. You will find this reprint in DH-151+. It will be made available simultaneously with "The Beginning of the End" or shortly thereafter.

A few years ago a biography of M.L. Andreasen's life was written by Virginia Steinweg. Here are some excerpts from this biography, which is entitled "Without Fear or Favor. " Everything in Roman serif type face, such as this sample, is from an unpublished autobiography by Andreasen that was given to Steinwig, and which she included, here and there, throughout the book. Everything in this type face is of Steinwig's own writing.

Here, now, are excerpts from this excellent book. You may wish to purchase a copy for yourself and read all of it.]

"Things were beginning to look up educationally in the denomination, and the need of an advanced school for young ministers was being felt. Many young men were coming into the ministry, but there was no place to which they could go and do any advanced work. Also, each Bible teacher taught what he had been taught, and all did not teach alike. Different views on some subjects were being set forth, and in time this might lead to difficulties. We did not need a university-such was not even mentioned but we did need an advanced Bible school. But who could or would teach in such a school? His responsibilities would be great. He must be orthodox.

"I shall not attempt to tell the story, or weary the reader. But at last the lot fell on me. I had some of the needed qualifications, but was I 'safe'? Would they dare to put me in charge and leave the Biblical education of all young ministers to me? What would I teach on various subjects, some of which were in dispute? After long counseling it was at last decided to conduct a kind of trial school, where only Bible teachers and general officers could attend."

The "Central Union Reaper," of July 3, 1934, reports: "President M. L. Andreasen, accompanied by his wife and daughter, is en route to Pacific Union College, Angwin, California, where he will instruct in the advanced Bible school during the second term of the summer session. Shortly before his departure the Union College summer school faculty and students gave a surprise picnic supper in Pioneer Park in honor of his birthday [fifty-eight] ."

The "Reaper," August 14: "Advanced Bible school: The enrollment is thirty-three to date. . The students are teachers in our colleges and academies.. All but two of the nine union conferences in North America are represented, and four foreign divisions. M. E. Kern is secretary. . W. W. Landeen and G. M. Price [are teaching classes]. . Lectures [have been] by A. G. Daniells, W. A. Spicer, William Branson, L. E. Froom.. A number are expressing hope that the idea of an advanced school of theology may be ,maintained, and that the school may become a permanent feature of our educational system."

M. L. resumes his account: "I was to conduct a school such as I would in the school itself when it was established. The students-the denominational officers-would sit in school benches, and raise their hands as other students when they wanted to speak. But they could ask any question that occurred to them and present their views. We decided that we would give opportunity for expression, take the Bible for our textbook, and ascertain whether we could speak freely on Bible subjects and in the end come out Seventh-day Adventists. The rankest heresy might be propounded, and we would discuss it freely, express our opinions, but reserve the right to change our views if we saw we were wrong, without any embarrassment.

"It was an interesting class, held at Pacific Union College in the summertime. There was no summer school there. . It was interesting for me to find myself teacher for such a group. When I had misbehaved, they had sent me up to stand in the corner. Now I could send them up. But no one was sent up to stand in the corner. We had a delightful time, and after a little embarrassment for a few days on the part of some to find themselves in school again, all entered heartily into the school program. Perfect freedom prevailed, and no one took offense if others disagreed with him. Again and again some would deliver an oration on a certain point of doctrine, and in a few minutes retract it all. One day a veteran discoursed on Creation. Another veteran rose to a point of order, and stated in effect, and in words, `Brother X, I have listened intently to all you have said, and I must confess I do not see a bit of sense in your ideas.' We were a little apprehensive, for the first speaker was a kind of authority. To our astonishment he got up, and, looking at the second speaker unhesitatingly, said: 'That is just what I was thinking,' and, completely reversing himself, he went on with his speech.

"Another speaker denied the deity of Christ and used some common arguments. A Bible teacher arose when the first speaker had finished, and said, 'The arguments you have used are exactly the ones Satan used in heaven. I know now what you are: you are a Luciferian.' Next day he apologized, and no harm was done.

"Another veteran arose one day and said, 'Brother Andreasen, l don't believe what you are now saying. I have preached the opposite for forty years, and you are the first to say I am wrong.' I let the matter pass, but later in the class I turned to him and asked whether he still held to his opinion. He affirmed that he did. I let the matter go, but once more at the conclusion of the class I asked whether he was of the same opinion. This time he banged his fist on the desk and said, 'I have always believed and preached this, and always shall.' I knew that when that man banged his fist, he was in earnest. It took him three days to come around. Then he got up and said he had been wrong, and we were good friends again. We learned in that class that we could disagree and remain friends. It was a wonderful time we had, and a profitable one. We were every day coming close to one another and to truth, and at the conclusion of the institute it was decided that I was `safe' and that I could teach the new school. The 'Review' editor even stated in his paper, 'Andreasen is always orthodox.'

"So the school began with Elder M. E. Kern as principal and me as Bible teacher. It was all very primitive, but it soon demonstrated that such an institution was needed. As long as the school was located in California and was held only in the summertime I continued as president of Union College, and each summer went West to Pacific Union. After three summers at Pacific Union College, it was moved to Washington, D.C., where it was installed in the Review and Herald cafeteria building."

A dean of the SDA Theological Seminary, asked in an interview whether he had known Elder Andreasen, replied: "He was my teacher at the Seminary. I appreciated his incisive mind and deep theological insight, and his sense of humor. . His personality was not seen on casual acquaintance but stood the test of time. The longer one knew him, the greater became one's admiration. His store of knowledge on many subjects seemed unlimited; he touched life at many points. Elder Andreasen combined the quality of an administrator with that of the research student, a rare combination. He had a profound respect for the writings of Ellen G. White and for her personally, having lived in her home. He did not attempt to answer questions with which he was not acquainted and did not speculate on theological problems where revelation is silent. "(W. G. C. Murdoch.)

For a Period of eight years M. L. Andreasen occupied two distinct posts at world headquarters. In 1941 he was invited to be a field secretary for the General Conference. In the Seminary section of the church's 1945 "Yearbook" he is listed as a visiting instructor in Bible and systematic theology, of which he had previously been professor. Wearing two hats was nothing new for him. Back in Council Bluffs days he worked, not for one tailor, but two. Thereafter he was always doing at least two things at the same time. For that matter, a number of the early Seminary teachers had other responsibilities, and were merely called in to teach a class for nine weeks during a given year.

For years, writing had been M. L.'s second occupation. In Takoma Park, when he couldn't sleep at night, he would go down to the basement and type at his big desk. The girls who lived in the basement apartment used to hear his typewriter at all hours. It was there that he prepared Sabbath school lessons for three quarters during the year 1948. To accompany these lessons he wrote his most scholarly volume, "The Book of Hebrews." a verse-by-verse commentary replete with spiritual lessons.

[Then he attended] the 1950 General Conference in Exposition Building in San Francisco.

Although M. L. had every reason to expect that his name would come up for retirement, even though no General Conference official had mentioned the subject to him, he had hoped that he would be among those permitted to go on serving for at least another term, as a very few stalwarts had been. But, on July 14, as he was listening to a report of the Nominating Committee, he heard his own name read at the head of an alphabetical list of fourteen ministers to be retired. Almost before he realized what was happening it had been voted.

As it worked out, retirement for M. L. meant he would now be more available to the churches that wanted to hear him. After Gladys got off from work at the Glendale Sanitarium at 3:00 P.M., she would drive him as far as 200 miles round trip to an evening appointment. On Sabbaths he would often be booked for four sermons-afternoon and evening as well as two in the morning. As he summed it up some years later: "Since my retirement in 1950 I have been busy every minute. The first five years I continued my work as if I were still employed, and did my full share of the work on hand. But having no settled field, I had more leisure than I had had for a long time. So I studied as I had never done before, and got much reading done."

When M. L. moved back to Glendale, the Southern California Conference gave him the title of Ministerial Secretary. This official recognition gave him a new lease on life. He went from church to church, giving ten-day revivals based on the sanctuary and the Spirit of Prophecy. He spoke at camp meetings. Wherever he appeared, he was, as he always had been, crowd-getter. "No one slept when he preached."

On a certain morning in the autumn of 1956, M. L. as usual dedicated his life anew to the Saviour he had served for more than sixty years. As he read that day, a reprint of Donald Barnhouse's article in "Eternity" magazine, would set off a series of reactions on his part that would long outlive him.

What did he read on those four pages? Barnhouse, an evangelical scholar, was giving his evaluation of present-day Seventh-day Adventism. M. L. took at face value this report from an outsider looking in, without waiting for confirmation.

A phrase caught Andreasen's attention: "Immediately it was perceived that the Adventists were strenuously denying certain doctrinal positions which had been previously attributed to them."(Donald Barnhouse, editor, "Are Seventh-day Adventists Christians?" "Eternity," Sept., 1956.)

Under what circumstances? Andreasen asked. He read the setting: Two years before, a researcher, Walter Martin, had been asked to write a book on Seventh-day Adventism, which was considered by evangelicals a non-Christian religion. To get firsthand information, Mr. Martin had made contact with Adventist leaders at their headquarters.

Further along M. L. read, "This idea is also totally repudiated." What idea was this? None other than what he considered the basic concept of the basic concept of the sanctuary and the atonement-the subject on which he had centered his thought all these years.

When privileged to spend some time at the home of Ellen White, he had especially examined the subject of the atonement and had copied a great number of quotations he had later used in his teaching. Of the fifteen books he had written, two were directly on this subject, as were several of the nine quarters of Sabbath school lessons he had been asked to prepare through the years.

Now he read this sentence: "They do not believe, as some of their earlier teachers taught, that Jesus' atoning work was not completed on Calvary but instead that He was still carrying on a second ministering work since 1844." ("Ibid.") What do they believe? he asked. "They believe that since His ascension Christ has been ministering the benefits of the atonement which He completed on Calvary."("Ibid.")

What a discovery! By the simple device of using the phrase "benefits of the atonement" describing Christ's work in heaven, it could be implied that the atonement had been completed on Calvary. The only trouble was that Ellen White had written, "The great plan of redemption, which was dependent on the death of Christ, had been thus far carried out."(2 Testimonies, p. 211.)

But why would the brethren be so anxious to rephrase the standard Adventist doctrine? MA. L. found the answer on another page of the article: "The final major area of disagreement is over the doctrine of the 'investigative judgment' .. a doctrine held exclusively by the Seventh-day Adventists. At the beginning of our contacts with the Adventists Mr. Martin and I thought that this would be the doctrine on which it would be impossible to come to any understanding which would permit our including them among those who could be counted as Christians believing in the finished work of Christ." (Barnhouse, "op. cit.')

So that was the reason why there must be a rephrasing! "Investigative judgment" has to do with the atoning work being done by Christ in the heavenly sanctuary. Early Adventist writers had been so impressed with the importance of this distinctive doctrine that they had not applied the word "atonement" to Christ's sacrifice on the cross. (". . which atonement, so far from being made on the cross, which was but the offering of the sacrifice, is the very last portion of his [Christ's] work as priest" ("Fundamental Principles," "Signs of the Times," June 4, 1874; quoted in L. E. Froom, "Movement of Destiny" [Washington, D.C.: Review and Herald Pub. Assn., 1971:, p. 514).) M. L. could see that the present trend was to swing to the opposite extreme, limiting the atonement to the cross, while calling the heavenly work merely the "application of the benefits of the atonement." In reality, as attested by Scripture and confirmed by Ellen White, both phrases constitute the atonement.

M. L. knew that Ellen White had used the phrase, "the benefits of His atonement," (Early Writings, p. 260.) to refer to Christ's work in heaven. But he also knew that in the same book she had written, "As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary." ("lbid,."p. 253.) "This atonement is made for the righteous dead as well as for the righteous living." ("Ibid., "p. 254.)

Regarding the sacrifice of the cross, she had written, "The brightness of the Father's glory, and the excellence and perfection of His sacred law, are only understood through the atonement made upon Calvary by His dear Son." (Signs of the Times, Aug. 25, 1887.) "The intercession of Christ in man's behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven." (Great Controversy, 489.)

In almost all of the fifteen books M. L. had written on theology, he had devoted the last chapters to describing, in varying ways, the final work of atonement. For example:

"At the end of the twenty-three hundred days [ 1844] a people shall arise who will have light on the sanctuary question, who follow Christ by faith into the most holy, who have the solution to break the power of the mystery of iniquity, and who o forth to battle for God's truth. Such a people is invincible. It [sic] will proclaim the truth fearlessly. It will make the supreme contribution to religion in its advocacy of the sanctuary truth." (M. L. Andreasen, 'The Sanctuary Service, "p. 274.)

"The final demonstration of what the gospel can do in and for humanity is still in the future. Christ showed the way. He took a human body, and in that body demonstrated the power of God. Men are to follow His example and prove that what God did in Christ, He can do in every human being who submits to Him. The world is waiting for this demonstration (Rom. 8:19). When it has been accomplished, the end will come. God will have fulfilled His plan. He will have shown Himself true and Satan a liar. His government will stand vindicated." ("Ibid., "p. 279.)

As if M. L. had not been sufficiently shaken, he read other statements in the Barnhouse article that disturbed him: "The position of the Adventists seems to some of us in certain cases to be a new position; to them it may be merely the position of the majority group of sane leadership which is determined to put the brakes on any members who seek to hold views divergent from that of the responsible leadership of the denomination."( Barnhouse, "op. cit. ") "Put the brakes on" and "divergent views" sounded, M. L. wrote later, like a return to the days of the Inquisition. He must not be reading correctly.

M. L. went back to the first page of the reprint and reread a statement concerning variant teachings in the church regarding the mark of the beast and the human nature of Christ. In regard to these teachings, the Adventist brethren were described as stating to Mr. Martin "that they had among their number certain members of their 'lunatic fringe' even as there are similar wildeyed irresponsibles in every field of fundamental Christianity. This action of the Seventh-day Adventists was indicative of similar steps that were taken subsequently."("Ibid. ")

This last sentence Andreasen apparently considered a call to take up sentinel duty.

Soon "The Ministry" magazine announced that greatly enlarged answers to Mr. Martin's questions were in the process of being prepared and would be published in book form:

"This editor's office in the General Conference building proved a hallowed spot where some six earnest men, sometimes more, sat around the table searching the precious Word of God. . It was soon realized that if these questions and answers could be published, it would aid greatly in making clear our position on the major phases of our belief." (R. A. Anderson, "Seventh-day Adventists Answer Questions on Doctrine,- "The Ministry, " June 1957, p. 24.)

A subsequent article explained the process used in preparing the book:

"Probably no other book published by this denomination has been so carefully read by so large a group of responsible men of the denomination before its publication as the one under consideration. Some 250 men in America and in other countries received copies of the manuscript before it was published. The preliminary manuscript work by a group of some fourteen individuals had been so carefully prepared that only a minimum of suggestions of improvement were made. There was, however, a remarkable chorus of approval." (R. R. Figuhr, "Questions on Doctrine," "The Ministry," January, 1958, p. 29.)

Who were these 250 men who had received copies before publication? Andreasen wondered. The answer was in "The Ministry."

"The manuscript, after being carefully studied by a large group here, was sent to our leadership in all the world divisions. In addition, it went to the Bible teachers in our senior colleges and the editors of our major journals. Copies were also sent to our union and local conference leaders in North America." (Anderson, "op. cit. ")

According to M. L.'s friends, it greatly bothered him that anyone would think that sheer numbers could necessarily add up to expertise. No post in the church automatically made a man a theologian. It was not the task of men whose major work was administrative to be arbiters of truth. Such men were elected to see that the business of the church was carried on in an efficient manner. An administrator had no more right to take the role of a theologian than a theologian had the right to assume the role of an administrator. For even though the ability might be there, training and experience was, in most cases, lacking. So theological matters were for those who had been able thoroughly to study the subject over many years. As for college teachers, M. L. had heard some admit that they had not studied the atonement.

One thing M. L. knew: he who probably could have detected serious pitfalls in the presentation of the atonement and of the nature of Christ had not been given the opportunity. Even one unwisely-chosen word in a written exposition of truth could cause embarrassment.

M. L. gave consideration as to why he had not been among the 250 readers of the manuscript. He could not deny his age. It was six years since his name had been read for retirement that day at the 1950 General Conference. He had written at that time, "Active service has not ceased. I have no disability." Indeed, it had been all his younger, second wife could do to keep up with him after his retirement. He had been in constant demand as a speaker. She would chauffeur him to as many as four appointments on a Sabbath.

More than two years after M. L. retired, a "Review" editor made some belated comments under the title "Our Elder Statesmen":

"These living heroes of the faith linger with us in the late afternoon of life, and we esteem their counsel a priceless heritage from the past. . We think of the vast reservoir of wisdom, sired by experience, in the wide circle of the Fraternity of Retirement. Men's minds do not go into retirement at the time they become eligible for sustentation. Why should we not draw more often and systematically upon this reservoir of wisdom and experience for counsel to meet the problems of today?" (Raymond F. Cottrell, "Our Elder Statesmen," "Review and Herald," April 16, 1959.)

Some have thought that another possible reason for M. L.'s not having been among the 250 readers went back to when he had first moved to the Seminary in Washington in 1938. He had been invited to hold evening classes on the sanctuary service, which employees of the Review and Herald and the General Conference had enjoyed attending. Could it have been that other scholars who were not invited to give evening classes on their specialties had felt a bit envious of his popularity as a teacher?

More recently, in connection with his preparing Sabbath school lessons for the first two quarters of 1957, M. L. had been asked to update his commentary, "Isaiah, the Gospel Prophet." When the manuscript was ready, M. L had been told it was not going to be published. The department head who had made the contract had retired, and the Book and Bible House managers had taken the opportunity to vote to have no more lesson helps for a while, possibly because those of recent years had not sold out. Had M. L. not felt it a matter of principle to insist that the publishing house reimburse him the $3,000 he had asked for the expense of his time, secretarial help, and so on, the brethren might have been more kindly disposed toward him.

When "Seventh-day Adventists Answer Questions on Doctrine" came off the press, M. L. read the 720 page volume with care. He was pleased that an adjective he had objected to in a "Ministry" article, "final," ("that is the tremendous scope of the sacrificial act of the cross-a complete, perfect, and final atonement for man's sin."-L. E. Froom, "The Priestly Application of the Atoning Act," "The Ministry," February, 1957.) applied to the atonement on the cross, had been omitted. But he could not find any reassuring statement, such as had appeared in the article, to the effect that Christ's present ministry in heaven forms an integral part of the atonement. ('The atonement is twofold-first a single, comprehensive act, then a continuing process or work of application.. It takes the two phases to have a complete, effectual, applied atonement. . These [are] two complementary aspects of the one indivisible atonement. "-"Ibid. ") Instead of a clear-cut presentation, he found this: "When, therefore, one hears an Adventist say, or reads in Adventist literature-even in the writings of Ellen G. White-that Christ is making atonement now, it should be understood that we mean simply that Christ is now making application of the benefits of the sacrificial atonement He made on the cross." ("Questions on Doctrine," pp. 354, 355.)

This sentence loomed so large in M. L.'s evaluation that he seemed completely unimpressed by the high scholarship evidenced elsewhere in the book including such special features as forty-two pages on "Champions of Conditional Immortality," thirty-eight pages on "Basic Principles of Prophetic Interpretation," and two chapters on the scapegoat.

Other matters disturbed M. L., such as the omission from a Sabbath school quarterly on Revelation of the study on the mark of the beast. He connected this with Mr. Martin's contacts with the brethren. Then and day, while he was visiting a former chairman of the E. G. White Board of Trustees, a courtesy copy of the latest minutes arrived. His host passed them over for M. L. to read without having read them himself, just as a matter of interest. M. L.'s eye caught a phrase about appending a few notes to certain Ellen G. White writings, explaining "our understanding of the various phases of the atoning work of Christ."

As the slightest tremor can startle an earthquake survivor, M. L. feared what might happen next. Could not such notes undermine the authority of the Ellen White writings? he asked.

In actuality, the men working with the evangelicals had discovered that the phrase in "Early Writings" regarding "the benefits of His atonement" had been of great help to those scholars in understanding the sanctuary ministration. The brethren had therefore suggested that this passage might be used as an appendix note or a footnote in a place or two in "The Great Controversy." The board chairman was leaving in a few hours for an overseas trip, hence more than a quarter of a year passed before the board decided not to append the notes.

Meanwhile, M. L. had been exchanging letters with headquarters. He was not satisfied with the answers which included, "I have discussed this with the brethren concerned and would like to leave the matter there." Again, "I have considered the matter to which you have referred as closed."

From this M. L. concluded that he had worn out the welcome for his letters to the leaders in Washington. Under the strong conviction that something must be done, he began mimeographing a series of letters on the atonement, which he mailed to former students, and possibly to others who sent him postage.

M. L. recalled that during his first months as an Adventist, while still in his teens, he had been exposed to discussions among the "Iowa gang" of ministers. He had once commented, "In retrospect I doubt that the meetings I attended were the best for a young convert.. I was astonished at the freedom with which they discussed personalities." Now, in his own written discussions, he found himself using such sentences as: "Our leaders are on the wrong track." "Pray for the leaders. They are taking upon themselves more responsibility than they can bear." "They are very near taking the last step. God save His people." (Andreasen, "Atonement Vll," Jan. 19, 1958, p. 7.)

For M. L. the scholar, the great focal point of the church was sound doctrine, emanating from Christ, the Way, the Truth, and the Life. From the administrative point of view, the great focal point of the church was expressed by the president of the General Conference in his opening talk at the 1957 Spring Council, in which he stated principles that needed emphasis at this time:

"What holds our denomination together? We cannot by force hold a single individual in the church. It is all voluntary. Our people are united because they believe in God's church and in the leadership, be it president or church pastor. We must retain this confidence by our example, by the life we live, the way we live, the way we act, by what we say, and the way we say it. . We must be earnest, but never extreme, neither fanatical nor over liberal." (Figuhr, " 'A Sound From Heaven, ' " 'The Ministry, " June, 1957, p. 26.)

Thus, for the chief administrator, any words directed against the leadership constituted a threat to the very unity of the church.

An administrator is not expected to be an expert on all subjects. He is surrounded by specialists to whom he refers some matters, confident that all will be well taken care of. Therefore, when the chief administrator had received several letters from M. L., he discussed their contents with the specialists [and] then wrote to him stating that he considered the matter closed, and earnestly entreating him to cease his agitation.

M. L offered to go to Washington for a hearing, on the condition that he could have a copy of the proceedings. A tape, recording was suggested, and he understood that he would receive one. However, further correspondence revealed that ii would not be prudent to give him a tape. M. L. thereupon decided that a hearing was impossible.

Other persons besides M. L. were concerned about "Questions on Doctrine." One of these affirms that he was authorizes by M. L. to print and circulate "Letters to the Churches," re written from the atonement messages. This naturally increased the number of readers. Some others reprinted and circulated them without M. L's permission, which made it appear that he was abetting their movement.

Through it all, however, M. L. wanted nothing to do with offshoots. It is reported that one day a committee came to his home in Glendale. They wanted him to become the leader of their group. As soon as he understood their mission, he rose up and with all dignity showed his visitors to the door.

In June, 1958, the General Conference convened in Cleveland, Ohio. M. L. was conspicuous by his absence; he was not delegate. But he was apparently in the speakers' thoughts. The opening sermon was on "The Blessedness of Unity." Another was on "The Intercessory Ministry of Christ" On the first Sabbath near the end of his sermon of "The Faith Once Delivered to the Saints," the reelected president of the General Conference [R. R Figuhr] said,

"The sole hope of our salvation, Christ, His atoning sacrifice on Calvary, the final phase of His atoning ministry now going on in the heavenly sanctuary, must by word and voice be clearly proclaimed to the world so that people will understand and appreciate this fundamental Biblical teaching. The sacrifice and ministry of our Lord and Saviour have not been too clearly understood, nor too deeply appreciated, even by our own people. Through a fuller comprehension of it, the preciousness of our Lord, as well as our own personal relation to Him, will be greatly clarified and enhanced." (Figuhr, "The Faith Once Delivered to the Saints," "Review and Herald, "June 23, 1958, p. 56.)

A month before the General Conference session, the "Review" had carried an associate editor's article, "Can Truth Be Popular?"

"The distinctive truths proclaimed by Seventh-day Adventists for more than a century have never been popular in theological circles, and it is futile to expect that they ever will be. Were Seventh-day Adventists to yield their distinctive teachings in order to win and wear the robe of theological respectability, they would doubtless be accepted by other Christian bodies. But in so doing they would be traitor to the truths that have made them people. . They would no longer be Seventh-day Adventists."(Cottrell, "Can Truth Be Popular?" "Review and Herald," May 15 1958.)

The editor-in-chief continued along the same vein nine months later:

"There is a subtle temptation facing Adventists today-this day of our increasing popularity-to feel that if we rephrase our beliefs a little, setting them forth in less disturbing form, we can have good fellowship on all sides. . Greatly would the evil one like to persuade us to fall into that trap. . The Advent message is pole removed from the modern religious thinking that would give us foggy, inspirational kind of emotion as a substitute for rugged doctrines, and those sharply etched concepts of God and His requirements, that are vital to true religion." (Francis D. Nichol, 'Warning Lesson From Bogus Books," "Review and Herald, Feb. 26, 1959.)

Part of his writing was tinged with the critical spirit he had observed in some of those who had been through the 1888 General Conference. The editor-in-chief wrote in the "Review" in July of that same year,

"It is incredible that critics should seek to find in the Bible prophets and Mrs. White's writing a precedent for their critics course of action. They stand guilty of presumption in placing themselves on a plane with the prophets.. No, the critics are not inspired men." (Francis D. Nichol, "Are the Critics Also Among the Prophets?," "Review and Herald, "July 21, 1960.)

M. L. had been acting as a critic because "I knew it was time to sound the alarm.. I have received my orders from God MEET IT, MEET IT. And I must be true to my Lord." (Andreasen, "Suspension Story," p. 1.)

His faithful wife of more than fifty-two years was no longer by his side to remind him that the Bible prophets were to deliver their message, "whether they will hear, or whether they will forbear." Once they had delivered it, they were to go home. "Annie would have straightened him out in two minutes," it has been observed, "but he refused to go home." Instead, he stood up and shouted all the louder.

During the years of controversy, five of Andreasen's books were regularly listed in the Christian Home Library Series, of which announcement read: "Each book going into this series was good yesterday, is good today, and will be equally good tomorrow. Each is worthy of a permanent place on your library shelves." After November 17, 1960, this announcement continued to appear in the "Review," but without Andreasen's titles being included in the list (The book "Prayer" rejoined the list during the fourth quarter of 1966.)

[A little more than a year after M. L.'s death, F. D. Nichol's "Answers to Objections," which M. L. had stated set forth correctly the position of the church on the atonement, was published in a new compact edition, priced to sell widely. In 1969, seven years after his death, four of Andreasen's books were republished to begin a new library named the Shield Series. These titles read: "The Sanctuary Service," "The Faith of Jesus," "The Sabbath," and "A Faith to Live By."]

In spite of his difficulties, the veteran had not lost his spirit of fight nor his sense of humor.

"It is a wonderful thing to live in such a time and under such circumstances as these. I am enjoying life as never before. 'To be living is sublime.' So I rest a little until my good friends think I have given up, am sick, or passed on. Then I come to life again, and continue my work." (M. L. Andreasen, "The Living Witness," p. 5.)

But the denomination could not condone M. L.'s activities. Therefore, on April 6, 1961, the members of the General Conference Committee assembled in Spring Council reluctantly voted to suspend his ministerial credentials. This was done for (1) bringing discord and confusion into the ranks by voice and pen, and for (2) refusing to respond favorably to the appeals to make a statement of his differences to the General Conference except on his own particular terms. (Minutes of the Spring Council filed in General Conference archives.) "It was a sad, sad meeting. We all honored Elder Andreasen. We loved him." (Arthur White, letter to Thomas A. Davis, Oct. 23, 1978.)

In a personal letter, Andreasen wrote, "As you may know, I have had my credentials 'suspended.' .. I didn't know about it till later. But I am an SDA . . I am of good courage. 'Stay by the ship' is somewhat hard when they throw you out." He had previously written, "Three times I heard Sister White repeat that, 'Stay by the ship.' Good counsel."

That summer, two former students came to visit him, resolved not to mention his troubles. The first thing he said was, "Well, they've suspended my credentials." With tears in his eyes he added, "I've not left the church. I have no intention of leaving the church."

But in spite of his second wife's devotion in giving him the best possible physical care, M. L.'s body could not withstand the grief that assailed him, especially during the long nights. He even wrote letters to God. No longer was he permitted to preach even one sermon on Sabbath. That his zeal for what he understood to be the Lord's cause should have gotten him into this predicament was more than he could take. He developed a duodenal ulcer that eventually began to hemorrhage. Less than a week before his death, which occurred on February 19, 1962, he was taken to the hospital. His heart was not strong enough for surgery.

He spent his last night at home praying and weeping over his sad situation relative to the ministry of which he had formed a part for almost sixty years. His wife sent word to the General Conference president, who was in the vicinity at the time, explaining that M. L. wanted to see him. He went, accompanied by the president of the Pacific Union Conference.

The three had met together on previous occasions, when the results had been unsatisfactory. Now they talked together frankly about past experiences and actions. A. L. made it plain that although he differed regarding some of the procedures followed in his handling his case, he wanted to be at peace with his brethren and with God. He wanted no animosities. The president responded in kind. Then each prayed. The bitterness was eliminated. At last the old warrior was ready to leave the whole matter in the Lord's care. There were tears of gratitude in his eyes as the visitors left. "Now I can die in peace," he told his wife.

On March 1, 1962, the General Conference Committee voted to restore M. L.'s ministerial credentials and to list his name in the "Yearbook" along with the other sustentees. But M. L. never learned of this action; he had already gone to his rest. ('Without Fear or Favor," by Virginia Steinweg, pp. 144-151, 161, 163, 165-183.)