XXXI - 2 (98) “Watchman, what of the night?” "The hour has come, the
hour is striking and striking at you, The Eternal Verities -2 THE HOLY SPIRIT Page 2
More on "Corporate Calvinism" Page 4 Miguel Serveto Page 6 Editor's Preface The August issue
last year, authored and put together by our librarian, contained an article on
"Corporate Calvinism." In response to this article, we received the
essay we have published in this issue on the same subject but from the
perspective of a reader. While the thought may be re-emphasized and in some
aspects repeated, it needs to be. We may shun as a personal doctrine the
assumption, that once saved means always saved, and then turn about face, and
embrace the same equally false assumption that once a group of organized people
receive a commission from the Lord, that commission cannot be withdrawn. This
flies in the face of salvation history as well as the history of the Christian
Church since the time of Christ. My Spirit will not always strive with men is a
divine dictum that has never been repealed and thus cannot be ignored. To seek
to mitigate the force of this dictum in the light of fulfilled and fulfilling
prophecy is to lead those, who hear what otherwise is truth, into a false sense
of security. The article on
"The Holy Spirit" completes the first segment of the Eternal Verities
we are summarizing from our 1997 Seminar Studies. The Holy Spirit will be fully
understood only when Heaven becomes a reality. There is a reason for this
"veil" which covers His reality. Even as Christ came to glorify the
Father, so the Holy Spirit is come to glorify Jesus. (John 16:14) Even as
Christ's self abasement hid His reality, so the Spirit's selflessness disguises
His reality, except to those who desire to know truth. (John 14:17) We suggest
a serious and meditative study of this article. As a result of
some previous correspondence, we received the letter which stimulated the third
article on Miguel Serveto. We only briefly outlined
biographical data. After writing the article, we found a more complete resume
in the Encyclopedia Britannica. We hope the one with whom we have
corresponded will sense that we had our tongue in our cheek when we asked the
final questions. In any study of
the Incarnation, the question of sin comes up. What is sin, is basic to the
issue as to what nature Christ assumed in taking humanity upon Himself. We need
to differentiate between sin and the results of sin. Christ accepted the
latter, and overcame the former in that He did no sin. Read "Let's Talk It
Over." Page 2 Eternal
Verities – 2 THE HOLY SPIRIT In the previous study, we noted that the Holy Spirit was involved in the birth of Jesus. This means in the simplest of terms that the Holy Spirit antedated the Incarnation. In the Scriptures He is described as "the Eternal Spirit." (Heb. 9:14) The designation,
"Holy" Spirit sets Him apart from the angelic hosts who are
"ministering" spirits. (Heb. 1:14) While the gospel of Luke revealed
the relationship between the Holy Spirit and Jesus at the Incarnation, the
Gospel of John revealed first, the Heavenly Duo - the Logos (Word) and God
(John 1:1-2) - and then recorded the ultimate relationship between the Logos
made flesh, and the Holy Spirit. Of this latter relationship, Jesus Himself was
the revealer. Let us observe closely what Jesus said: I will pray the Father, and He shall give you
another Comforter, that He may abide with you forever; even the Spirit of
truth. (John 14:16-17) Two Greek words
need to be noted - paraklhtoV
(Comforter), and alloV
(another). In his first
Epistle, John declares Jesus to be a Parakletos (2:1;
KJV - "advocate"). This close relationship was further emphasized by
Jesus in His continuing revelation in the upper room. He said, "I will not
leave you comfortless, I will come to you." (John 14:18)
While this close
identity is emphasized, the distinction between the Two is also clearly defined
by the word, alloV(another). There are two words in the Greek
for "another." Besides, allos, there
is heteros. The contrast between these two
words is seen by Paul's use in Galatians 1: 6-7. He wrote: I marvel that ye are so soon removed from him
that called you into the grace of Christ unto another (heteros)
gospel, which is not another (allos). Both words
indicate two distinct things or beings, but the use of heteros
defines the two as different in kind, even to the extent of one being inferior
to the other. John in his Gospel and Epistle indicates that the Comforter to
come from the Father, and the Advocate that was "with the Father,"
were both of the same kind - allos - God. Even
as "God is spirit" (John 4:24), likewise the Comforter is a HOLY
Spirit, in contrast to the "unclean" spirit beings who are
antagonistic to God. Jesus in his continuing
conversation with the disciples on the way to Gethsemane, speaks of the
Comforter as "He, the Spirit of truth," twice emphasizing the
"He" (ekeinoV )rather than "it" (ekeino), which would be demanded by the neuter word "Spirit" in
the Greek (John 16:13, 14). In the very designation itself, "the Spirit of
truth," the closeness of His relationship to Jesus Christ dare not be
overlooked. Jesus declared Himself to be "the way, the truth, and the
life." (John 14:6) This close identification covered by al-loV paraklhtoV; is described in
theological works as an alter ego relationship. (See The Expositor's
Greek Testament, Vol. V, p.195 in comments on I John 5:6) From His
incarnation (Luke 1:35) through to the cross (Heb. 9:14) the mysterious
relationship prevailed. The "how" is enshrouded in mystery, the fact
remains for our contemplation. This closeness is further emphasized in the
Revelation of Jesus Christ which we will note later. In the book of
Acts, two insights of the Holy Spirit are given. One involves Ananias and his
wife, Sapphira. Both had publicly committed
themselves to the support of the early Church. In fulfilling this pledge, the
price received for the dedicated land was more than anticipated, so they
decided to retain a part of the funds received. In presenting these funds to
Peter, Ananias left the impression that the total price received was being
brought. Peter responded: Why hath Satan
filled thine heart to lie to the Holy Spirit, and to keep back part of the
price of the land? ... Thou hast not lied unto men, but unto God. (Acts 5:3, 4) Here is clearly
set forth two orders of Being - created (men) and uncreated (God). The Holy
Spirit is not of the order of men, thus leaving only one conclusion; the Holy
Spirit is as much God as the Logos, or God Himself. Further, lying is not done
to an influence or a power but to a Person. The second insight
is revealed in the call of Paul and Barnabas to a special work. The record
reads: Now there was in the church that was at Antioch
certain prophets and teachers: ... As they ministered to the Lord and fasted,
the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I
have called them. (Acts 13:1-2) Observe the
language: The Holy Spirit stated that He called them - "the work whereunto
I have called them." Further, it states that these two men were "sent
forth by the Holy Spirit." (ver. 4) The Holy Spirit was in command of the
activities and program of the Church. (It is interesting to observe that the
Holy Spirit did not relay His directive through the leadership of the Christian
Church at Jerusalem. It was given to men possessed by the gifts of the Spirit -
Pneumatikoi) The question arises - Did Christ
leave His Church under a "power" or "influence"? No, by
"another Paracletos" the authority
was exercised. He did not leave them comfortless nor guideless. He came to them
in the Person of the Holy Spirit - His alter ego. One more reference
must be considered before going to the final book of the New Testament. Paul in
his second letter to the Corinthian Church, writes to the believers de- Page 3 fining them as
being an "epistle of Christ ..., written not with ink, but with the Spirit
of the living God; not in tables of stone, but in the fleshy tables of the
heart." (3:3) He then draws a contrast between the ministration written in
stone, and the ministration of the Spirit written in the heart. While the
ministration written in stone was glorious, so much so that Moses had to veil
his face in speaking to Israel, Paul indicates that the veil is done away in
Christ (v.14). If the Israel of the flesh would turn to the Lord "the veil
shall be taken away." (v.16) Then Paul writes - "the Lord is that
Spirit." It is this Spirit which ministers to the living
"epistles" so that they are "the epistles of Christ." The
close working relationship is further heightened by the fact that Paul
differentiates between Him to whom the Israelite of the flesh can turn -
"the Lord" - and He who changes the believer into "the same
image." The change is "by the Lord, the Spirit" (apo kupiou pneumatou).
[See verse 18, margin] This close working
relationship between Jesus and the Holy Spirit is emphasized in symbol and
context in the book of Revelation. First, John extends the blessings of Heaven
- grace and peace - "to the seven churches which are in Asia." These
blessings come from Him, Who Is, Who was, and Who is to come; and from
"the seven Spirits which are before the throne," and from Jesus
Christ. (1:4 -5) The most apt language to describe these Three Beings is to be
found in the Writings - "the Heavenly Trio." (Special
Testimonies, Series B, #7, p.62) There is One who is constant,
unchangeable, without "variableness, neither shadow of turning."
(James 1:17) The other Two, due to the entrance of sin, to accomplish the
redemption of men, and to maintain the security of the Eternal Throne, have
altered. What further activity is anticipated by the Heavenly Trio is only
intimated in this unveiling of Jesus Christ. This
inter-relationship of Jesus Christ and the Holy Spirit is emphasized at each
progressive revelation to the Seven Churches to whom the book is addressed.
Each message is prefaced with a testimony from Jesus Christ. Each is concluded
with an imperative from the Holy Spirit - "He that hath an ear, let him
hear what the Spirit saith." Further, within the messages there is an
intermingling of what Jesus will do, and what the Spirit will do. For example,
to the victor of the Church at Thyatira, Jesus promises - "He that overcometh and keepeth my works
to the end, to him will I give power over the nations" (2:26); while to
the victor of the Church at Ephesus, the Spirit promises - "To him that overcometh will I give to eat of the tree of life"
(2:7). In the rich
symbolism of the vision which John was given of the Throne of God and the
activity connected with the Throne, he sees first the One sitting on the
Throne, and before Him are seven torches (Gr.) of fire, which are declared to
be "the seven Spirits of God." (4:5) Not until an impasse is
perceived is "a Lamb as it had been slain" revealed (5:6). This Lamb
is described as "having seven horns and seven eyes" which are
declared to be "the seven Spirits of God sent forth into all the
earth." This ''Lamb'' who was ''conceived ... of the Holy Spirit'' (Matt.
1:20), and "who through the eternal Spirit offered Himself," is
symbolically portrayed before the Throne possessing the Spirit of God, as
"seven horns and seven eyes," which is dispatched to the earth. He
promised His disciples, "I will not leave you comfortless, I will come to
you." (John 14:18) The final scenes
of the Revelation of Jesus Christ center on the time when all things are made
new and the call is extended to come and drink of the water of life freely.
John hears "a great voice out of heaven" saying - Behold, the tabernacle of God is with men, and
He will dwell with them, and they shall be His people, and God Himself shall be
with them, and be their God. (Rev.21:3) Here again is
introduced the Heavenly Duo of the Gospel of John. The Word (Logos), who became
flesh and tabernacled among men, now comes once again to ever dwell with them.
And God - "He Who is, Who was, and Who is to come" - comes to dwell
with men as their God. He makes a pronouncement from the Throne: I am Alpha and Omega, the beginning and the end.
I will give unto him that is athirst of the fountains of the water of life
freely. He that overcometh shall inherit all things:
I will be his God, and he shall be my son. (Rev.21:6) In the call to
this occasion, the Spirit and the bride say, "Come" (Rev.22:17). [A
bride gives the invitation to her wedding] One voice comes from the
"bride" - the voice of the Spirit. There is one group of earth people
- the last generation - who experience this in their final testimony of
victory. When delivered up, they speak, but "it is not [they] that speak,
but the Holy Spirit." (Mark 13:10-11) In them "the mystery of
God" will be finished. (Rev. 10:7) Some Helps --
Cumbered with humanity,
Christ could not be in every place personally; therefore it was altogether for
their advantage that He should leave them, go to the Father, and send the Holy
Spirit to be His successor on earth. The Holy Spirit
is Himself,
divested of the personality of humanity, and independent thereof. He would
represent Himself as present in all places by His Holy Spirit as the
Omnipresent. (Letter 119, 1895) The impartation of
the Spirit is the impartation of the life of Christ. (Gospel Workers, p.285) Christ declared
that after His ascension, He would send to His church, as His crowning gift, the
Comforter, who was to take His place. This Comforter is the Holy Spirit, -
the soul of His life, the efficacy of His church, the light and life of the
world. (R&H, May 19,1904) Page 4 [The true seeker
after the truth] is determined to stand on the side of righteousness. Truth has
found its way into the heart, and is planted there by the Holy Spirit, who
is the truth. When truth takes hold of the heart, the man gives sure
evidence of this by becoming a steward of the grace of Christ. (Testimonies
to Ministers, p.122) Truth, eternal
truth, is ever present with the true believer. The Spirit is the appointed
instructor of such a soul, his guide, his continual strength and righteousness.
(Ms. 29, 1899) Pray that the
mighty energies of the Holy Spirit, with all their quickening, recuperative,
and transforming power, may fall like an electric shock on the palsy-stricken
soul, causing every nerve to thrill with new life, restoring the whole man from
his dead, earthly, sensual state to spiritual soundness. You will thus become a
partaker of the divine nature, having escaped the corruption that is in the
world through lust; and in your souls will be reflected the image of Him by
whose stripes you are healed. (Testimonies for the Church, Vol. V,
p.267) Faithful to His
promise, the Divine One, exalted in the heavenly courts, imparted of His
fullness to His followers on earth. His enthronement at God's right hand was
signalized by the outpouring of the Spirit upon His disciples. (Education,
p.95) Some Further Thoughts and Warnings Regarding In the August
1997, issue of "Watchman, What of the Night?" was a very important
article, "Corporate Calvinism," which exposed a grave danger and a
serious deception within the Adventist Community. This bizarre belief is held
not only by supporters of the regular church but also by most followers and
supporters of "historic" independent ministries. In response, I
would like to give some further thoughts and warnings about some of the dangers
which are connected with this heresy of Corporate Calvinism. Hopefully, they
will serve to help at least a few Adventists to reassess their present
relationship with the Church structure and with the professed
"historic" independent ministries which accept, promote, and teach
this bizarre heresy. First, allow me to
give my definition of "Corporate Calvinism." Based on what I have
heard and read in the SDA community, I would define this strange belief as
follows: "The Seventh-day Adventist Church, according to Adventist
thinking, is God's one, true remnant church on the face of the earth. Very
closely connected with this view is the belief that God has unconditionally elected
and predestined the Seventh-day Adventist church - meaning the SDA
institutional organizational church structure - to go through to the end and
the heavenly Kingdom, no matter how apostate, corrupt, or worldly laymembers and leadership become. Supposedly, God has a
special, irrevocable covenant with the SDA church - once again, meaning the SDA
institutional church structure - and He cannot break, nor will He disavow, that
covenant, no matter what evil, sin, or wickedness is accepted, practised, and supported within the SDA church
structure." I must frankly
state that I find it quite contradictory and strange for the Church and most of
the "historic" independent ministries, to reject the Calvinistic
concept of unconditional election and predestination (also known as "once
saved, always saved"), as applied to the individual Christian, but then
turn around and apply the "once saved, always saved" concept to the
institutional SDA church. It is absurd and ridiculous for SDA's to contend that,
while an individual Christian may fall from God's grace and eventually be lost
without true repentance, a church structure can never fall from God's favour
and grace, no matter what is corporately allowed. At this point,
let's examine several serious dangers connected with this deceptive heresy of
Corporate Calvinism: 1. Corporate
Calvinism causes Adventists to lean on the arm of man, instead of the arm of
Jesus. Jeremiah 17:5 gives a blunt warning about this danger: "Thus saith
the Lord; cursed be the man that trusteth in man, and
maketh flesh his arm ... " Instead of following
Jesus, Who is "the way, the truth, and the life" (John 14:6), the
average institutional Adventist follows the directives and teachings of the
Church's hierarchy, despite many of those directives and teachings being out of
harmony with the Bible and or the writings of Ellen White. Over the last 40
years, more than a few SDA church leaders, and theologians have introduced and
promoted in the church, doctrinal pluralism, as well as heretical concepts, on
such subjects as righteousness by faith, prophecy, the heavenly sanctuary, and
the incarnation. Many of these same influential men have also introduced into
Adventist thinking, through various channels, unscriptural and worldly
philosophies like ecumenism, humanism, liberalism, modernism, and forms of mind
control, like NLP or imaging and meditation exercises. In light of such a
questionable track record over the past few decades, spiritually discerning
Adventists should seriously question the ability of such men to lead the SDA
church successfully and triumphantly through to the end and into the Heavenly
Kingdom. Even more importantly, Adventists need to question the safety of
looking to and leaning upon such men for spiritual direction and guidance. 2. Corporate
Calvinism inflicts a grievous case of spiritual blindness upon those Adventists
who accept it. One of the most astounding illustrations of this spiritual
blindness is the unconcern by the vast majority of Adventists - both
institutional and "historic" - over what occurred at one of the 1990
General Conference sessions. According to the church report, a Roman Catholic
priest, T.J. Murphy, who was representing the Vatican's Pontifical Council for
Promoting Christian Unity, was allowed to address and "bless" the
session with a prayer from Catholic liturgy. (1990 GC Bulletin, #7, p.8) If the SDA General
Conference session is supposed to be "the highest authority of God on the
face of the earth when in session," and SDA church leaders link ecumenical
hands with the Vatican through one of its representatives during such a
session, then this "chummy" SDA - Roman Catholic fellowship should
wake up every Adventist who claims to believe the Bible Page 5 and the writings
of Ellen White, to the fact that the institutional Church and its leaders have
fallen away from - and even rejected - prophetic truth, including the Third
Angel's Message, which warns against the beast, his image, and his mark.
Instead, largely because of the blighting and blinding influence of Corporate
Calvinism, most institutional Adventists and many professed
"historic" independent ministries with their "leaders,"
either ignored this event or attempted to give justifications or
rationalizations for it. These Adventists would do well to remove the prophetic
and spiritual cataracts from their eyes by re-reading The Great Controversy
as soon as possible. If another
denomination, such as the Lutheran Church, the Assemblies of God or the
Southern Baptists, allowed a Roman Catholic priest to address and
"bless" one of their world-wide conferences or sessions, Adventists
would announce that event from their pulpits and in their presses. Yet, when
such an ecumenical event occurs within the institutional SDA world at its
highest level, most SDA's - and this includes most professed
"historic" SDA's - express little or no concern about it, one reason
being because of the blighting and dangerous influence of Corporate Calvinism. 3. Corporate
Calvinism also causes an attitude of spiritual presumptuousness among many
SDA's. This attitude claims God's blessings and promises to the SDA church
structure are unconditional and unqualified, when in reality those blessings
and promises are conditional upon the church and its leaders upholding
standards of holiness, righteousness, and truth. Furthermore, this dangerous
attitude declares and insists that God's blessings and promises will always
be with the SDA church organization even if the church's hierarchy allows
corruption, evil, and compromise within the church's structure. Let's give two
examples of this problem: (a) It is
spiritually presumptuous to claim that the SDA church structure is the
"remnant church which keeps the commandments of God" when its leaders
from the pulpit, its teachers in the classroom, and its writers in books and
magazines proclaim that a person cannot keep the commandments of God, even with
the power of the Holy Spirit, and that trying to keep the commandments is
legalism. No commandment breakers, whether individuals or corporate church
structures, are "unconditionally elected" to go through to the
Heavenly Kingdom. (b) It is
spiritually presumptuous - and even intellectually dishonest - for Adventists
to claim that while evils and wrongs like ecumenism, higher criticism, and
liberalism, which exist in other churches, make those churches "fallen
churches," these same evils and wrongs when accepted and practised by the institutional SDA Church will not stop it
from being "unconditionally elected" to go through to the end. This
is spiritual blindness and presumptuousness of the highest order. May God open the
eyes of concerned Adventists to the dangers of spiritual presumptuousness,
inherent in Corporate Calvinism. 4. Corporate
Calvinism even causes Bible prophecy to be denied, ignored or rejected by both
institutional and "historic" Adventists. If none of the above dangers
of Corporate Calvinism cause Adventists concern, this danger certainly should. Jesus clearly
warned in Luke 21:24 that "Jerusalem shall be trodden down of the
Gentiles, until the times of the Gentiles be fulfilled." Just over 30
years ago, in June 1967 during the Six Day War, Israeli military forces took
old Jerusalem, thus restoring Jewish control to the entire city for the first
time since A.D. 70. In 1980, the entire Jewish government was moved to
Jerusalem from Tel Aviv. With this final sign, the times of the nations had
come to an end, and were given over to Satan to work his will with them. The
event also revealed that the corporate SDA church had been weighed in the
balances in the Heavenly Sanctuary and found wanting. This prophecy of
Jesus in Luke 21:24 about Jerusalem and the times of the Gentiles is every bit
as important as the other prophecies of Jesus regarding other endtime signs. And yet, while both the institutional SDA
church and the "historic" independent ministries focus on other endtime prophecies of Jesus, like the one found in Matthew
24:29 about the Dark Day in November 1780, and the falling of the stars from
heaven in November 1833, they simply ignore the prophecy of Jesus in Luke
21:24. It is almost as if there were a great conspiracy of silence in the
Adventist community about this prophetic warning of Jesus. Why this wall of
silence regarding Luke 21:24 among Adventists? Could one cause be the fear of a
loss of authority, control, and power by Church leadership and even
"historic" Adventist "voices" over the "sheep"?
Might another cause of this silence be a fear by both institutional and
independent leadership, that to focus on this prophecy might produce a "cash
flow problem" to the church structure and to the "historic"
independent ministries which do not preach the whole truth? Could yet another
cause of silence about this prophecy be a fear on the part of institutional
church leaders and "historic" ministry leaders of the loss of man's
applause and approval if they forthrightly defend and preach what Jesus
predicted, and which has come to pass? Whatever the
reasons for Luke 21:24 being ignored in the Adventist community, those reasons
will not serve to reduce the guilt before God of those who ignore or reject
this prophecy, and neither will it change the status of the corporate SDA
church in the Heavenly Sanctuary. 5. There is
one final point about Corporate Calvinism which merits serious consideration.
Those ministries like Amazing Facts, The 1888 Message Study Committee, Hope
International, and Light Bearers, which are promoting Corporate Calvinism, have
yet to explain how the institutional SDA church will survive the final crisis
over enforced Sunday observance, and what those Adventists who are presently
clinging to and depending upon the church structure should do in the event that
the structure either collapses, falls under the judgements
of the Lord, or is taken over by the government. I have noticed that whenever
this point is raised, it is either ignored or met with double talk and
evasions. Concerned SDA's should stand up and demand some straight answers on
this point. How much better it
would be for all Adventists to make Jesus the foundation of their spiritual
hope, instead of the Church structure. How much better it would be for all
Adventists to make Jesus their refuge and sanctuary, instead of a church
organization. How much better it would be for all Adventists to cast aside once
and for all the dangerous and deceptive heresy of Corporate Calvinism, and
instead look only to Jesus, Who is the Author and Finisher of their faith
(Hebrews 12:2). Page 6 MIGUEL SERVETUS Following the identification
of certain current teachings in the community of Adventism on the Godhead as
neo-Gnosticism, a friend on the West Coast wrote and in a postscript asked -
"Did Michael Servetus have tritheist
notions?" I recalled the name from Church History, but the recall of
biographical data eluded me. I took first from our library shelves, the Church
History book by Qualben which had been used in my
college class at Union College. The index read simply - "Servetus,
burned." Turning to the referenced page, I read the brief account and
comment in a chapter on Calvinism: There was no thought of religious toleration.
Servetus, a famous Spanish physician, was condemned and burned on October 27,
1553, because of his anti-Trinitarian doctrines. This is the darkest blot in
the history of Protestantism. (A History
of the Christian Church, p.261) It should be noted
in passing that the City State established under John Calvin had as its goals
and agenda an objective not too different from the Religious Right of the present.
One did not only have to conform to the lifestyle dictated by a religious
Consistorial Court whose regulations the City Council of Geneva put into civil
law, but his beliefs had to be in line with Calvin's. This latter aspect is
what brought Servetus to the stake. Qualben did not enlarge further,
so I turned to another church history text by Walker. It gave more biographical
detail, and the convictions of Servetus. He was a Spaniard by birth about the
same age as Calvin. "In 1531 he published his De Trinitatis Erroribus.
Compelled to conceal his identity, he studied medicine under the name of
Villeneuve, being the real discoverer of the pulmonary circulation of blood. He
settled in Vienne in France, where he developed a large practice. He was
working secretly on his Restitution of Christianity, which he published
early in 1553. To his thinking, the Nicene doctrine of the Trinity, the Chalcedonian Christology, and infant baptism were the chief
sources of the corruption of the church." (p.399) Servetus' real
identity was unmasked to the Roman ecclesiastical authorities in Lyons by a
friend of Calvin's, who a little later supplied further proof obtained from
Calvin himself. He was condemned to be burned, but before the sentence could be
executed, escaped from prison in Vienne, and for reasons hard to understand
made his way to Geneva, miscalculating the strength and enmity of Calvin. There
he was finally burned. Still unable to
determine just what did Servetus believe and teach, I turned to another old
book in our library - A Manual of Church History - by Albert Henry
Newman. Having only Vol. 2 of the two volume set, I wondered if it would cover
the period under study. It did. It contained a detailed biographical sketch of
his life. Born in Spain of well-to-do parents, he was educated at the
University of Saragossa, becoming "skilled in classical languages,
scholastic philosophy, mathematics, astronomy, and geography." He
"trained in law at the University of Toulouse, where he devoted considerable
time to theology and especially Biblical studies." Upon completion of his
studies, Servetus "entered the court of Charles V, as secretary of
Quintana, the emperor's confessor." In this capacity he travelled widely,
not only getting an inside view of the ecclesiastical corruption, but also
becoming acquainted with many of the leading lights of the Reformation. His
first published work, noted above, in 1531 "is remarkable for learning and
argumentative power. It was sharply criticized by the leading theologians (Luther,
Bucer, Melanchthon), and its author was generally
regarded as a dangerous heretic. Yet Melanchthon and Capito
were free to confess that the doctrine of the Trinity involved grave
difficulties." (pp.191-192) In 1532, Servetus
entered the University of Paris under an assumed name where he studied
mathematics, physics, and medicine, obtaining in 1536 degrees of M.A. and M.D.
After leaving Paris, he finally settled in Vienne, where he enjoyed the
protection of the archbishop, a former fellow-student. In 1541, he produced
"an annotated edition of Pagnini's Latin Bible,
in which he made constant use of the Hebrew language and showed himself a
biblical critic of no mean order." (p.193) Newman in his
history, suggests that since "it was Servetus' teachings regarding the
Godhead and his Christology that furnished the chief ground for his
condemnation as a heretic, It seems important that this aspect of his teaching
be somewhat carefully set forth." This he did, noting: It may be premised that his reverence for the
Scriptures was unbounded ... It is evident that it was far from his intention
to dishonor and degrade Jesus, whom he recognized as in the fullest sense Lord
and Saviour. That the divine Logos was in the beginning, was with God, and was
God, he believed with all his heart; and that the Logos became flesh in the
Person of Christ and wrought atonement for sinful man, was the ground of his
hope and trust. He differed from the orthodox theologians of the Nicene and
following ages, in denying emphatically that the preincarnate
Logos was Son of God. Sonship began when Jesus was begotten of Mary by the Holy
Spirit. (p. 194) In replying to my
friend's question, I wrote - "In regard to the Logos, God, and the concept
of Sonship, I can only concur. Will you now join Calvin in my execution? At the
stake?" LET'S TALK IT OVER In any discussion
of the Incarnation, the question of what is sin enters the picture. The stock
answer for the traditional Adventist is that "sin is the transgression of
the law," unmindful that the full text reads "whosoever comitteth sin transgresseth
also the law" (I John 3:4). Those who advocate that the incarnate Word
took the unfallen nature of Adam, perceive the "fallen nature" as
equivalent to sin. Thus, if Jesus took our fallen nature, He could not be our
Saviour, and would Himself be in need of a saviour. These and other concepts
are describing the results of sin, and not sin
itself. For a few moments,
let us picture ourselves in Eden. There we see the father of the race and Eve
his helpmeet, standing as created, in the perfection of humanity. There are no
Ten Commandments. How could they have understood the command, -Thou shalt not
commit adultery"? There was no one with whom to commit adultery. There
were only two relationships built in love - love to God, and pure love for each
other. Jesus was later to declare, on "these two commandments hang all the
law and the prophets." (Matt. 22:40) [For those who may
think this heretical thinking, may I suggest you note the series of quotations
from the Writings as given in The Book of Hebrews by M. L. Andreasen,
pp. 314-315. The gist is that the Ten Commandments "were expressed to meet
man in his fallen condition." (Emphasis supplied)] Actually, there was
only one command imposed upon them. Of every tree of the garden, they could
freely eat, but God commanded - "But of the tree of the knowledge of good
and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen. 2:17). The
designation of the tree as a tree of the knowledge of good and evil, was a post
appellation. Eve knew the tree only as the one "in the midst of the
garden" (Gen.3:3). The tree was not poisonous in itself, for all that God
made was "very good" (Gen. 1:31). The experience involved in eating
from the tree reveals the real definition of what sin is. God said - "thou
shalt surely die." The suggestion was made - "Ye shall not surely
die" (Gen. 3:4). In taking of the fruit, they chose to disbelieve God's
word, and thus rejected His authority. The "serpent" held out to them
alluring possibilities - "Ye shall be as gods, knowing good and evil"
(v. 5). God's goodness through restriction and delay were brought into
question. Our first parents chose to transgress the commandment of God. In
carrying out their choice they acted out their sin. It was the corruption of
thought that led to sin. It affected the whole nature and forced God to
separate them from His presence. Our first parents did not want to leave Eden.
God "drove out the man," and Eve followed (v. 24). But, and this
should never be forgotten, the Incarnation is God coming out to where we are
both in space and nature. Jesus was "God with us." What sin really
is, is embodied in the following quotation: There was nothing poisonous in the fruit itself,
and the sin was not in yielding to appetite. It was the distrust of God's
goodness, disbelief of His word, and the rejection of His authority, that made
our first parents transgressors, and that brought into the world a knowledge of
evil. (Education, p. 25; emphasis supplied) Observe carefully
what is stated - "The sin was not in yielding to appetite." It
had not been perverted. They had every other tree of which to eat. It was an
act based in self exaltation - to be gods - as well as fear of self deprivation
- to lose Eve. The way back to God and Eden restored is clearly outlined: 1)
Trust His goodness; 2) Believe His word; and 3) Accept His authority. To
learn the first, makes the other two much easier. To accept the fact that God
is too wise to err, and too good to withhold anything from those who choose to
serve Him, what else could one do but to believe His word and accept His
authority? As Jesus
contemplated how John the Baptist had been received in the light of who he
really was - the messenger sent by God to prepare His way - the "Elijah
which was for to come" - and the rejection of His own message in the light
of the works which He had performed, He "began to upbraid the cities wherein
most of His mighty works were done, because they repented not." Then He
paused, and prayed – I thank thee, 0 Father, Lord of heaven and
earth, because thou hast hid these things from the wise and prudent, and hast
revealed them unto babes. Even so Father: for so it seemed
good in Thy sight. (Matt. 11:25-26) In Him, there was
no sin; He trusted in the goodness of God!
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