XXXVIII - 5(05) “Watchman, what of the night?” "The hour has come, the
hour is striking and striking at you,
The Holy Flesh Movement Page 2 Postscript - 1 Page 6
Editor's Preface
The Holy Flesh Movement did not die after the confrontation
at the 1901 General Conference Session. While there was musical extravaganza
connected with the tent meetings and revivals conducted by the men in
leadership, which did cease after the confrontation in 1901, and has only
reappeared in recent years as a part of some Adventist church services, the
doctrinal teaching regarding the Incarnation remained and is very much alive
today. In 1985, the editors of Ministry printed essays giving the two divergent
views held in Adventism today on the human nature that Christ assumed in becoming
the Son of man, the pre-Fall or post-Fall nature of Adam. A year later Elder T.
A. Davis responded with a resume of his book — Was Jesus Really Like Us? -
giving what he called "an alternate view." This "alternate
view" was the exact view as had been promoted by the Holy Flesh men of
Indiana. Davis wrote in his book, Christ's "human nature was common only with those who have
experienced a spiritual rebirth... Let us express this another way: Of
Mary, Jesus was born ‘born again' " (p. 30). This
was followed by Ron Spear in his book, Waymarks of Adventism,
p. 39, which was "blessed" by Dr. Ralph Larson (See Foreword). This
was followed in 1986 by a called conference at Hartland Institute at which
Davis presented his alternate view with only Dr. Herbert Douglass dissenting.
Since then leading men of the SDA Reform Movement headquartered at Roanoke,
Virginia, have been in conference with the leadership of Hartland, and are now
holding this view of the Incarnation. Simply stated the Holy Flesh teaching on
the Incarnation has again come to life and is being taught by Adventist
dissidents. Those living in Australia should check out the new Standish school
so as to know what their children will be taught. The Doctrine of the Incarnation as Taught in Adventism - 6 In evaluating the Holy Flesh Movement which involved the
Indiana Conference during the years from 1898 to 1901, too often, the emotional
extravaganza which accompanied the movement is considered to be the movement
itself. This is not true, and until the exterior facade is penetrated a proper
evaluation of the lessons which this deviate movement in the history of the
Church should teach us cannot be made. This movement was based on and involved
some basic doctrinal concepts. In retrospect, Ellen White, in 1907, wrote these
words: During the General Conference
of 1901, instruction was given me in regard to the experience of some of the
brethren in Indiana, and regarding the doctrines
they had been teaching in the churches. I was shown that through this
experience and the doctrines taught,
the enemy has been working to lead souls astray (Ms.
39, 1907; emphasis mine). The two major doctrines which formed the basis of this
movement were the teachings in regard to the Incarnation of Christ, and the
perfection of the believer. The simple fact is, and might as well be admitted
in any study, these two concepts cannot be separated. One's understanding of
the nature which Christ accepted in becoming the Son of man conditions his
belief relative to perfection. Because the special testimony given by Ellen
White at the General Conference Session in 1901 in regard to the Movement in
Indiana (1901 GC Bulletin, pp.
419-422) centered on only one of these doctrines - perfection in the flesh -
the tendency is to equate the Holy Flesh Movement of Indiana with only this one
teaching. However, the primary source material available by which to evaluate
this Movement contains as much discussion in regard to the subject of the
Incarnation as to the doctrine of perfection in the flesh. What did the leading
brethren in Indiana teach as to the nature which Christ assumed in humanity? The peak of the Holy Flesh Movement was reached during the
camp meetings of 1900. The meeting at Muncie, Indiana, was attended by Elder S.
N. Haskell and his wife, Hetty. Their experience at
Muncie caused them to write a letter to Ellen G. White upon their return to
Battle Creek. In his letter dated September 25, 1900, Elder Haskell wrote: When we stated that we believed
that Christ was born in fallen humanity, they would represent us as believing
that Christ sinned, notwithstanding the fact that we would state our position
so clearly that it would seem as though no one could misunderstand us. Their point of theology in this
particular respect seems to be this: They believe that Christ took Adam's
nature before he fell; so He took humanity as it was in the garden of Eden, and
thus humanity was holy, and this was the humanity which Christ had; and now, they
say, the particular time has come for us to become holy in that sense, and then
we will have "translation faith," and never die. This doctrine of the incarnation as taught by the
advocates of the "Holy Flesh" revival in Indiana is a forked road.
They took one fork. If Christ did take the nature of Adam before the Fall, then men, by accepting Him and becoming conformed to
His image, would receive the same nature He had. It was to be left to another
generation of Adventist theologians to travel the other fork, that if Christ
did take upon Himself a sinless humanity, it is
impossible for the believer to overcome as Christ overcame. One doesn't have to
have the externals, the "emotional extravaganza" (See Selected Messages, bk. ii, pp. 35-37),
of the Holy Flesh Movement to teach and believe the doctrine of the Incarnation
as the leaders of that Movement taught it. Not only in 1900 was there the confrontation which occurred at the Muncie camp meeting, but in November and December of that year, the first editor of the Review & Herald, A. T. Jones, in a series of editorials on "The Faith of Jesus" wrote, "The condescension of Christ, the position of Christ, and the nature of Christ, as He was in the flesh in the world, are given in the second chapter of Hebrews more fully than in any other one place in the Scriptures" (Dec. 11, 1900). Thus the battle was to be drawn as to what Hebrews 2:9-18 was
stating in regard to the humanity Christ assumed in becoming man. Jones'
position was the same as it had been, in 1888 and onward that Christ assumed
the fallen nature of Adam in the Incarnation. Elder R. S. Donnell, president of the Indiana Conference,
responded in a series of articles which he placed in the Indiana Reporter. In his first article he quoted a sentence from an
article in the Signs of the Times
(June 13, 1900). It read, "Christ came to this earth and stood where Adam
stood, overcoming where Adam failed to overcome." Then he commented: Now Christ stood where Adam
stood, and Adam stood there without a taint of sin. So Christ must have stood
where Adam stood before his Fall — that is, without a
taint of sin. This must be so, for Paul continues the subject, and in verse 11
he says: "For both He that sanctifieth and they
that are sanctified (not those he is going to sanctify, but they who are
sanctified) are all of one; for which cause He is not ashamed to call them
brethren." Notice it is the sanctified ones who (sic) He is not ashamed to
call brethren. Further it is the sanctified ones of whose flesh He partakes.
"Forasmuch, then, as the children (or brethren, sanctified ones) are
partakers of flesh and blood, He also Himself likewise [just as the sanctified
ones are partakers) took part of the same; that through death He might destroy
him that had the power of death, that is the devil." Heb.
2:14 (What I Taught in Indiana, pp.
4-5). In his "Article Two", Donnell continued this
supposition. He wrote: In taking up this subject we
will begin just where we left off in our last [first] article. In that, when we
closed we were considering the fact that Christ Himself took part of the flesh
and blood, just as the children did. That is, He took part of the same flesh
the children possessed. We found, also, that the children are the sanctified
ones. Now the sanctified ones are surely those upon whom the truth of God and
the power of the Holy Spirit has wrought — the ones who are new creatures in
Christ Jesus, those who have been created unto good works, the same which God
hath before ordained that they should walk in (ibid., p. 5). Why did Donnell assume the necessity of such a conclusion?
He explains: Men can continually do
righteous acts only as God is incarnate in them; and it was God's purpose from the
beginning to dwell in every created being, so that good works, or He Himself,
might always appear in them. But in sinful man Satan is incarnate, and God and
Satan cannot dwell together. The only reason why God does not dwell in man is
because sin is there, and in order for God to again dwell in man sin must be
eradicated. The body of Christ was a body in which God was incarnate, and as
God and Satan cannot dwell together, the body of Christ must have been a body
from which even every tendency to sin must have been wholly eradicated (ibid.). While the whole Conference Committee, and most of the
ministry followed the leaders of the Movement (S. S. Davis, the conference
revivalist, and R. S. Donnell, the conference president) one minister, Elder S.
G. Huntington, voiced his opposition and gave form to his protest. He printed a
tract on the "Mission Press, La Fayette," Indiana. The conclusion of
this sixteen page tract read: Now, since we have been
studying the humanity of Christ, let none think that we would distract from or
forget His divinity. Although Jesus "the sinbearer
endured the wrath of divine justice, and for our sakes became sin itself"
[D. of A., p. 907] yet, through His implicit faith in His Father, He was
fortified so that His divine nature overwhelmingly triumphed over His sinful
nature and hereditary tendencies. Thus from the cradle to Calvary, His days of
trial and probation, He lived a pure, holy and sinless life. Thus He met the
demands of the broken law, and became "the end of the law for righteousness
to every one that believeth." Now just as God in Christ,
4,000 years this side of Creation, lived a perfect, spotless life in sinful
flesh, so through faith in Him, He will cleanse us from all our
unrighteousness, impart to us His own righteousness, take up His abode in our
hearts, and live the same kind of life in our sinful flesh six thousand years
this side of Creation. Then we can truly say, "as
He is [in character] so are we in the world" I John 4:17 (The Son of Man, p. 16, emphasis his). In this same tract, Huntington scored the interpretation
given by Donnell in regard to the "brethren" (Heb. 2:17) whose nature
Christ supposedly took when "the Word flesh came to be" (John 1:14,
Gr.). (Both sides quoted extensively from the Writings of Ellen G. White.) In a
section captioned, "The Brethren," he wrote: "But not to any class is
Christ's love restricted. He identifies Himself with every child of humanity.
That we might become members of the heavenly family He became a member of the
earthly family. He is the Son of man, and thus a brother to every son and daughter of Adam. His
followers are not to feel themselves detached from the perishing world around
them. They are a part of the great web of humanity; and heaven looks upon them
as brothers to sinners as well as to saints" (Desire of Ages, p. 638). Notice, His brethren are every child of
Adam - sinners, men and women under the law, and not simply the spiritual seed
of Abraham alone. Now if the spiritual seed of Abraham and the sanctified ones
only are those referred to, and they being redeemed and no longer under the
law, and Jesus was made like unto them, then it would be evident that Jesus was
not made under the law at all. But the Scriptures, which cannot be broken [John
10:35] declare plainly that He was. So let God be true, and every man a liar
Romans 3:4. (ibid.,
p. 3; emphasis his). The question between the men in Indiana was not the matter
of whether the gospel provided men redemption from sin, or whether the power of
the Holy Spirit could keep human beings from sinning. The question was the
humanity of Christ - in what flesh did He come as the Son of man, the flesh of
Adam after or before the Fall; and if after the Fall, in what likeness -
"the likeness of sinful flesh" or the likeness of sanctified or
"born again" humanity. The demise of the Holy Flesh Movement came at the General
Conference Session in 1901. The re-organization controversy at the Conference
overshadowed the doctrinal conflict projected by the advocates of the
"Holy Flesh" doctrines. Fifteen days after the session opened, Elder
E. J. Waggoner was asked to give the evening message at 7 p.m. He chose for his
text - Hebrews 10:4-10. Then he introduced a question that had been given to
him which read as follows: Was that holy thing which was
born of the virgin Mary born in sinful flesh, and did
that flesh have the same evil tendencies to contend with that ours does? (1901
GC Bulletin, p. 403). In Waggoner's answer there was left little doubt as to
what he was talking about. He mentioned the concept of sinless flesh, and
declared it to be "the deification of the devil" (ibid. p. 405). He stated very specifically as to when the
change would come in the flesh, and what the results would be. His words were: The flesh will be opposed to the Spirit of God so long as
we have it, but when the time comes that mortality is swallowed up of life,
then the conflict will cease. Then we shall no longer have to fight against the
flesh, but that sinless life which we lay hold of by faith and which was
manifest in our sinful bodies, will then by simple faith be continued
throughout all eternity in a sinless body (Ibid., p. 406). What then is the purpose of this earthly struggle?
Waggoner continued: When God has given this witness to the world of His power to save to the uttermost, to save sinful beings, and to live a perfect life in sinful flesh, then He will remove the disabilities and give us better circumstances in which to live. But first of all this wonder must be worked out in sinful man, not simply in the person of Jesus Christ, but in Jesus Christ reproduced and multiplied in thousands of His followers. So not simply in the few sporadic cases but in the whole body of the church, the perfect life of Christ will be manifested to the world, and that will be the last crowning work which will either save or condemn men; and greater testimony than that there is not, and cannot be, because there is none greater than God. When God is manifest among men, not simply as God apart from man, but as God in man, suffering all that man suffered, subject to everything that man is subject to, what greater power can be manifest in the universe than that? (Ibid.) During the sermon, Dr. Waggoner challenged those listening
to settle it, each for himself, whether or not he was truly "out of the
church of Rome." He then commented: There are great many that have got the marks yet, but I am
persuaded of this, that every soul who is here tonight desires to know the way
of truth and righteousness, and that there is no one here who is unconsciously
clinging to the dogmas of the papacy, who does not desire to be freed from
them. Do you not see that the idea that the flesh of Jesus was not like ours (because we know that ours is sinful) necessarily involves the idea of the immaculate conception of the virgin Mary? Mind you, in Him is no sin, but the mystery of God manifest in the flesh, the marvel of the ages, the wonder of angels, that thing which even now they desire to understand, and which they can
form no just idea of, only as they are taught it by the church, is the perfect
manifestation of the life of God in its spotless purity in the midst of sinful
flesh. 0 that is a marvel is it not? (ibid., p. 404).
Question #4 Please state in a few words your views on the nature of
Christ? Answer - Luke 1:35: "that holy thing."
Question #5 Did Christ's flesh have in it any weakness or natural
tendency to sin as the result of the Fall? Answer - Testimony No. 2 the last three words on page 201
and continued on page 202 - "was a brother in infirmities, but not
possessing like passions." That is all on that point I care to say.
Question #6 Answer - I could not say how full of sin she was but I
suppose that she had her share, perhaps not as bad as some, and maybe more than
some as there are degrees in heredity and depravity, and there is no evidence
that she had an immaculate conception.
Question #7
POSTSCRIPT - 1 Yesterday, I read the paper with care. It seems to me that
you have wrung every bit of material possible from your sources. It's too bad
that the whole episode could not have been written in 1905. Hence as matters
stand, it is quite likely that no one else will ever shed more light on the
affair than you have. I hope a copy of your paper will always be available at
the White Estate or in the White Library for those who in the future might be
interested enough to read. This was not to be. Neither he nor I were aware at that
time of the fact that the Indiana Conference published its own news letter -
The Indiana Reporter. In this paper, Donnell placed a series of articles on the
Incarnation in reply to A. T. Jones' series in the Review & Herald. Later
when challenged as to his belief regarding the doctrine, Donnell brought the
series together into a pamphlet captioned - "What I Taught in
Indiana." This document was discovered by Jeff Reich, who kindly gave me a
copy. of the leaders of the Holy Flesh
Movement as being that Christ took the nature of Adam before the Fall when He
became incarnate. This was not an accurate summation. That position was not to
be promoted until the book Questions on Doctrine was written. S. G. Huntington
in his tract - "The Son of Man" - stated clearly and challenged the
concept as held by Donnell and Davis, that Christ took
the nature of a sanctified person, in other words came "born,
born-again." Thus the conclusion which links QonD
with the Holy Flesh teaching and which is reflected in my original research
based on Haskell's evaluation that Christ assumed the unfallen
nature of Adam in the flesh, is faulty. There is, however, a direct parallel
between the teaching of the men of Indiana in regard to the Incarnation and
Perfection and the teachings of Tom and Margaret Davis which has been presented
as "an alternate view" to the two divergent positions concerning
which nature Christ assumed in the Incarnation - the
pre-Fall or post-Fall nature of Adam. The "Holy Flesh" teachings have
also been adopted and/or promoted by others - Ron Spear and the Standish
Brothers - who profess concern for the direction the Church has taken
doctrinally in recent years.
Postscript - 2 Prior to the 1888 Message Conference at Andrews University
in August 1986, a group of "leading lights" within corporate
Adventism who profess concern about the apostasy in "Israel" were
invited to Hartland Institute in Virginia (See WWN XX-2) with the objective of
finding common ground on certain doctrinal areas so as to speak with one voice.
Among the names of the attendees as given to me, was Dr. Ralph Larson, and so I
included his name in the WWN report of the conference. He wrote me immediately
denying attendance because he had seen an advance copy of what Thomas Davis was
going to present in leading the discussion on the Incarnation, and was not
"comfortable with all the views expressed in it" (Letter to Editor
dated, March 1, 1987). This is a conundrum. In 1981, Larson placed his
blessings on a book written by R. D. Spear, Waymarks
of Adventism, which taught the same thing that Davis was going to present. The
bottom line is simply that the position Tom Davis presented on the What Davis presented was opposed only by Dr. Herbert
Douglass, even though both Elders R. J. Wieland and
D. K. Short were present. Since then, I have learned that leaders of the SDA
Reform Movement located in Roanoke, Virginia, have had discussions with the
leadership at Hartland, and have come away believing the same heresy. Now with
another "Standish" school being inaugurated in Australia, parents who
are sending their children either to the new school or to Hartland, are placing
them in danger's way and subjecting them to the teaching of the Holy Flesh
Movement in regard to "the most marvelous thing
that ever took place in earth or heaven - the incarnation of the Son of
God" (7BC:904). In taking upon Himself man's nature in its fallen
condition, Christ did not in the least participate in its sin. He was subject
to the infirmities and weaknesses by which man is compassed, "that it
might be fulfilled which was spoken by Isaiah the prophet saying, Himself took
our infirmities, and bare our sicknesses" (Matt. 8:17). Selected Messages, Vol. p. 256
WEBSITE
E-
Originally published by Adventist Laymen's Foundation of Mississippi/Arkansas
Wm. H. Grotheer, Editor
Adventist Laymen's Foundation was chartered in 1971 by Elder Wm. H. Grotheer, then 29 years in the Seventh-day Adventist
ministry, and associates, for the benefit of Seventh-day Adventists who were deeply concerned about the compromises of fundamental
doctrines by the Church leaders in conference with those who had no right to influence them. Elder Grotheer began to publish the monthly "Thought Paper," Watchman, What of the Night? (WWN) in January, 1968, and continued the publication as Editor until the end of 2006. Elder Grotheer died on May 2, 2009.
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