what causes divine rejection of the faith community (part vi)

7/15/2019 What Causes Divine Rejection of the Faith Community (Part VI)

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What Causes Divine Rejection of the Faith Community?

By Kevin D. Paulson

Continued from https://ADvindicate.com/articles/2013/7/7/what-causes-divine-rejection-

of-the-faith-community-part-vi

Confusion About Babylon Among Conservative Adventists

During the past two decades, certain conservative Adventists have become

increasingly bold in identifying the Seventh-day Adventist world structure as a part of

fallen Babylon. The following statement, made in reference to the church’s involvement

in trademark lawsuits, is one of the boldest:

The church is to be one spirit with Christ; but when she unites herself with the

governments of this world, with the kings of this world, what do you have?

You have the church, the Lord, and the governments of the world. It is no longer two, but three, and that is wicked. That church has become a harlot, and therefore

a part of Babylon. It does not matter whether it is done through the executive, judicial, or the legislative branch. If she unites herself with the governments of

this world, she becomes a part of Babylon. For a hundred and fifty years,

Historic Seventh-day Adventists have preached the separation of church and stateand that the church could not be united with the state without becoming part of

Babylon. What have we forgotten? (7).

The attempts by some to protect the church's name through civil litigationrepresent but one of many factors believed by some to be converting—or to have

converted—the Adventist Conference structure to Babylon. The doctrine that Christianscan't stop sinning (8), Sabbath desecration by church institutions (9), Easter sunriseservices (10), and other sad departures from truth and purity are seen by these persons as

placing the denomination in the Babylonian fold. In today’s environment, those of this

mindset might well be tempted to think such aberrations as the teaching of evolution inAdventist schools, the campaign of certain ones to ordain women to the gospel ministry,

and the growing acceptance in certain circles of homosexual behavior, are successfully

moving organized Adventism toward oneness with Babylon.

But once again, those who take this position have failed to consider the totality of

inspired evidence. We have seen already, on the basis of Inspiration, that God's true

church has both a visible and an invisible dimension--a visible structure which contains both saints and sinners (including open sinners) (11), as well as an invisible dimension

based on the fact that God alone knows who the real saints are.

In other words, there really are two true churches. One is the visible worldwide

structure which, despite its myriad imperfections and apostasies, still proclaims in its

official beliefs the commandments of God and the faith of Jesus (Rev. l4:l2). The other is

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the church invisible--God's "hidden ones" (12)—the true and faithful in all religious

communities who live in harmony with the light thus far shown them.

Those who ignore the inspired distinction between the visible and invisible

churches ignore similar evidence concerning Babylon, as the following statement by a

prominent separatist indicates:

The true church is a spiritual thing. Some people think that if you are in this

organization, you are in Zion, and if you are in that organization, you are inBabylon. We must get over childish ways of thinking. Both Babylon and the true

church are spiritual entities (13).

But while Babylon and the true church are indeed spiritual entities, the inspired pen is clear that they are also physical structures. Ellen White speaks of "the various

organizations that constitute Babylon" (14), “the churches which constitute Babylon”

(15), that "the fallen denominational churches are Babylon" (16). In her description of

the final Loud Cry message, she writes:

The light that was shed upon the waiting ones penetrated everywhere; and thosein the churches who had any light, who had not heard and rejected the three

messages, obeyed the call and left the fallen churches. Many had come to years

of accountability since these messages had been given, and the light shown uponthem, and they were privileged to choose life or death. Some chose life and took

their stand with those who were looking for their Lord and keeping all His

commandments. The third message was to do its work; all were to be tested upon

it, and the precious ones were to be called out from the religious bodies. . . . Soulsthat were scattered all through the religious bodies answered to the call, and the

precious were hurried out of the doomed churches, as Lot was hurried out of

Sodom before her destruction (l7).

Notice that the faithful are not simply hurried out of false belief systems. They

are also hurried out of the religious organizations that constitute Babylon.

What is clear from these passages is that God has a people who are presently part

of organized Babylon. She writes:

Of Babylon, at the time brought to view in this prophecy, it is declared, "Her sins

have reached unto heaven, and God hath remembered her iniquities." Revelation

l8:5. She has filled up the measure of her guilt, and destruction is about to fallupon her. But God still has a people in Babylon; and before the visitation of His

judgments these faithful ones must be called out (18).

Notwithstanding the spiritual darkness and alienation from God that exist in the

churches that constitute Babylon, the great body of Christ's true followers are still

to be found in their communion (19).



If it is possible to be a true believer and still be part of the physical structure of

Babylon, is it not equally possible to be a Babylonish believer and yet be part of the

structure of God's true church? Can those in God's church partake of Babylon's wine justas surely as those in Babylon can experience true conversion? According to Inspiration,

the answer to both questions is clearly Yes. What else can we read in a passage we have

quoted many times already, describing the afflicted souls of the soon-to-be-sealed saints?

They lament and afflict their souls because pride, avarice, selfishness, and

deception of almost every kind are in the church (20).

Which sins or deceptive teachings in contemporary Adventism are too gross to be

included in this list? The denial of Christian perfection? Evolution taught in our

schools? Financial scandals? Pastoral adultery? Homosexual clubs on Adventistcampuses? Counterfeit spirituality taught in our universities? Catholic speakers at our

college weeks of prayer? Catholic and worldly books in our Adventist Book Centers?

Lifestyle and worship standards trailing in the dust? "Pride, avarice, selfishness, and

deception of almost every kind" would certainly seem to cover all of these.

Moreover, those who cite repeatedly this mounting list of tragedies as cause for abandoning the church structure seem to forget the message we found earlier in Ezekiel 9

—that the sealed saints will be found in "the midst of Jerusalem" (verse 4), where all the

abominations are likewise found. Again we are reminded that the same chapter describes this city (the church) as "full of perverseness" (verse 9). But this perverse city

is exactly where the "little company" of God's sealed servants will be found, faithfully

bearing witness against the existing evils (21).

Those who denounce the Adventist corporate structure as part of Babylon often

quote a number of Ellen White statements which describe the sins of God's church in

language similar to that used in Revelation to describe the sins of Babylon. A number of these are as follows:

The world must not be introduced into the church, and married to the church,forming a bond of unity. Through this means the church will become indeed

corrupt, and as stated in Revelation, the cage of every unclean and hateful bird

(22).

If the church of God becomes lukewarm, it does not stand in favor with God any

more than do the churches that are represented as having fallen and become the

habitation of devils, and the hold of every foul spirit, and the cage of everyunclean and hateful bird. Those who have had opportunities to hear and receive

the truth and who have united with the Seventh-day Adventist church, calling

themselves the commandment-keeping people of God, and yet possess no morevitality and consecration than do the nominal churches, will receive of the plagues

of God just as verily as the churches who oppose the law of God (23).



It is now the duty of God's commandment-keeping people to watch and pray, to

search the Scriptures diligently, to hide the Word of God in the heart, lest they sin

against Him in idolatrous thoughts and debasing practices, and thus the church of God becomes demoralized like the fallen churches whom prophecy represents as

being filled with every unclean and hateful bird (24).

We must as a people arouse and cleanse the camp of Israel. Licentiousness,

unlawful intimacy, and unholy practices are coming in among us in a large

degree; and ministers who are handling sacred things are guilty of sin in thisrespect. They are coveting their neighbors' wives, and the seventh commandment

is broken. We are in danger of becoming a sister to fallen Babylon, of allowing

our churches to become corrupted, and filled with every foul spirit, a cage for

every unclean and hateful bird; and will we be clear unless we make decidedefforts to cure the existing evil? (25).

As we noted earlier, just as it is possible for true believers to be part of the visible

structure of Babylon, so it is possible for Babylonish believers, heresies, and practices tofind their way into the visible structure of God's remnant church. The above statements

simply make this point obvious. But do the conditions described in the above statements,if found and tolerated within the church structure, mean that the structure in question has

in fact become a part of fallen Babylon?

A number of other Ellen White statements make it clear that the conditions

described in the above passages already existed in the church of her day. For example,

one of the above statements says that "the world must not be introduced into the church,"

and that if this happens, the church will become "corrupt," and "the cage of every uncleanand hateful bird" (26). Yet the following statements make it clear that this had already

happened in her time:

That which is eating out the vitals of God's people is the love of money, and

friendship with the world (27).

A deadly spiritual malady is upon the church. Its members are wounded by Satan,

but they will not look to the cross of Christ, as the Israelites looked to the brazen

serpent, that they may live. The world has so many claims upon them that they

have not time to look to the cross of Calvary long enough to see its glory or to feelits power (28).

It is the unbelief, the worldliness, unconsecration, and strife among the Lord's professed people that have kept us in this world of sin and sorrow so many years

(29).

Worldliness and pride, love of dress and display, are steadily increasing among

those who profess to be keeping God's commandments and to be waiting for their

Lord (30).



The ax must be laid at the root of the tree. Pride and worldliness should not be

suffered in the church. It is these things that separate God from His people. They

have been asleep to the pride and conformity to the world which exist in the verymidst of the church (31).

As the Lord presents before me the selfish indulgence, the spirit of worldliness,that seems to be introduced into families and is pervading the church, I am in an

agony of fear (32).

Quite obviously, the world had already been introduced into the church in Ellen

White's day. She even said, "It is these things that separate God from His people" (33).

Yet this introduction of Babylon into the church never caused Ellen White to declare the

church structure to be deserving of abandonment by the faithful.

Another of the earlier statements declares that "if the church of God becomes

lukewarm" it will stand in no more favor with God than the fallen churches (34). Yet the

following statements indicate that the church in Ellen White's time was already afflictedwith this condition:

The Lord has shown me some things concerning the church in its present

lukewarm state, which I will relate to you. The church was presented before me

in vision. Said the angel to the church, "Jesus speaks to thee, 'Be zealous andrepent.'" This work, I saw, should be taken hold of in earnest. There is something

to repent of. Worldly-mindedness, selfishness, and covetousness have been

eating out the spirituality and life of God's people (35).

God's servants have wept and prayed over the lukewarm state of the church.

Some may arouse, but only to fall back into unconsciousness of their sin and peril.

Passion, worldliness, malice, envy, pride, strife for supremacy, make our churches weak and powerless (36).

Some of you seem benumbed, stupefied, and amazed, and were unprepared to participate fully in the work. Many assented to it, but their hearts were not in it.

This was a great evidence of the lukewarm condition of the church (37).

The True Witness condemns the lukewarm condition of the people of God, whichgives Satan great power over them in this waiting, watching time (38).

What disposition will these make of the message of the True Witness to theLaodiceans? There can be no deception here. This message must be borne to a

lukewarm church by God's servants (39).

Thus, according to Ellen White's own testimony, the organized church in her day

already suffered the condition which placed it in no more favor with God than the fallen

churches of Babylon. Yet again we confront the reality that Ellen White never advised or



suggested that faithful believers remove themselves from the structure of organized

Adventism.

Other statements cited earlier speak of licentiousness and sexual immorality as

bringing Babylonish conditions into the church. One of these warnings was addressed to

Elder G.I. Butler, then-president of the General Conference, in l886 (40). Here she statedthat such conditions placed us "in danger of becoming a sister to fallen Babylon, of

allowing our churches to become corrupted, and filled with every foul spirit, a cage for

every unclean and hateful bird" (41). Yet more than thirty years earlier, in l854, she madean even stronger statement about the tolerating of this sin within the church:

I saw that the seventh commandment has been violated by some who are now

held in fellowship by the church. This has brought God's frown upon them. Thissin is awful in these last days, but the church (members) have brought God's

frown and curse upon them by regarding the sin so lightly. I saw it was an

enormous sin and there have not been as vigilant efforts made as there should

have been to satisfy the displeasure of God and remove His frown by taking astrict, thorough course with the offender. It has had an awful, corrupting influence

upon the young. The see how lightly the sin of breaking the seventhcommandment is regarded, and the one who commits this horrid sin thinks that all

he has to do is to confess that he was wrong and is sorry, and he is then to have all

the privileges of the house of God and be held in (the) embrace or fellowship of the church. They have thought it was not so great a sin, but have lightly esteemed

the breaking of the seventh commandment. This has been sufficient to remove

the ark of God from the camp, if there were no other sins to cause the ark to be

taken away and weaken Israel (42)

Six years after her letter to Butler, in a letter to his successor, Ellen White warned

that this sin was still present in the church, even among ministers:

We have been asked why it is that there is so little power in the churches, why

there is so little efficiency among our teachers. The answer is that it is becauseknown sin in various forms is cherished among the professed followers of Christ,

and the conscience becomes hardened by long violation. The answer is that men

do not walk with God, but separate company from Jesus, and as a result we see

manifested in the church selfishness, covetousness, pride, strife, contention,hardheartedness, licentiousness, and evil practices. Even among those who

preach the sacred word of God, this state of evil is found, and unless there is

thorough reformation among those who are unholy and unsanctified, it would be better if such men would leave the ministry, and choose some other occupation

where their unregenerate thoughts would not bring disaster upon the people of

God (43).

The significance of these statements for the present discussion cannot be missed.

Three decades before she wrote to Elder Butler that we were "in danger of becoming a

sister to fallen Babylon" because of adultery in the church (44), Ellen White wrote that



the condoning of this problem in the church had been "sufficient to remove the ark of

God from the camp." And six years after writing to Butler, she writes to his successor,

Elder O.A. Olsen, telling him this problem was still to be found in the church, evenamong the ministry, and was responsible for withholding God's power from His people

(45).

Yet again we face the unavoidable fact that despite these sobering statements of

divine displeasure regarding the church, never once did Ellen White counsel our people

to withdraw themselves from the denominational structure because of these corrupt practices. Quite obviously, Babylon in the church did not mean the church had become

Babylon.

The Case of A.W. Stanton

The words of George Santayana are no mere dictum that "those who do not

remember the past are condemned to repeat it." Ellen White says much the same thingwhen she observes, "We have nothing to fear for the future, except as we forget the way

the Lord has led us, and His teaching in our past history" (46).

The experience of one A.W. Stanton is a clear example of this. More than a

century ago, this brother wrote and circulated a pamphlet denouncing the Seventh-dayAdventist Church structure as Babylon, perverting Ellen White's writings in order to

support his claims, and calling on faithful believers to abandon the denomination (47). It

was this man's material which called forth the testimony of Ellen White titled, "The

Remnant Church Not Babylon," published in the book Testimonies to Ministers (48).

It is most revealing to observe that many of the Ellen White statements used by

Stanton to "prove" that the SDA Conference structure had become Babylon are beingused today to supposedly prove the same thing.

For example, Stanton quotes Ellen White's statement about the true Adventistsneeding to be "separate from those who are daily imbibing new errors" (49), and where

she continues by saying that "God is displeased with us when we go to listen to error"

(50). Stanton cited this statement as proof that the true and faithful needed to separate

from the official Adventist Church (51). Those separatist-minded conservativeAdventists who today preach a similar message are likewise fond of quoting this

particular Ellen White statement (52).

Stanton also cites a statement where Ellen White says, "Will the church see where

she has fallen?" (53). This, he claimed, was proof that the SDA church structure was now

in a fallen condition and had therefore become Babylon (54). Those contemporaryconservative Adventists of a similar mindset have used this same statement to support

their position (55).



Stanton used Ellen White's many comparisons between the experience of ancient

Israel and that of official Adventism in support of his claim that corporate Adventism was

deserving of departure by the true and faithful (56). Those conservative Adventists whotoday predict spiritual doom for the church structure are also fond of citing this particular

comparison in the writings of Inspiration (57).

Stanton quotes an Ellen White statement that "the church will be weighed in the

balances of the sanctuary" (58) as proof that official Adventism had already been found

wanting (59). Those now forsaking the church structure, or denouncing it as beyondhope of reform, use a similar statement to imply the same thing (60).

Because of its Laodicean condition, Stanton declared of official Adventism, "'He

is joined to his idols; let him alone'" (61). In the context of Stanton's claim that thechurch had become Babylon, this inspired statement was used to suggest that sinners in

the denomination should now be left alone. Separatist conservative Adventists who have

preached a similar message in recent times use these words repeatedly, with reference to

apostates and sinners in the contemporary church (62).

Let's get one thing straight. For uninspired persons to insist—or even suggest— that certain ones have so hardened their hearts in apostasy that it is time to leave them

alone, is nothing short of presumptuous. God alone knows the heart (I Kings 8:39).

Jesus and the prophets could make such statements because they were speaking under divine inspiration. None of us have any right to say such things!

And Stanton, like his counterparts today (63), predicted that the true and faithful

would in the end be cast out of the Seventh-day Adventist denomination (64).

This is not to deny, of course, that some have indeed been wrongfully cast out.

But to claim, as some in our time have insisted (65), that this will be the final result of theend-time shaking process, is to contradict the clear evidence we have seen from the pen

of Inspiration in the course of our study.

All of the above Ellen White statements, of course, are true, and must be

considered before our conclusions about this issue are reached. Some, like those

comparing modern Adventism with ancient Israel, we have examined already. But what

matters in the present context is that Ellen White decidedly objected to Stanton's use of her writings to support his call to forsake the denomination. Responding to Stanton's

material, she wrote:

It will be found that those who bear false messages will not have a high sense of

honor and integrity. They will deceive the people, and mix up with their error the

Testimonies of Sister White, and use her name to give influence to their work.They make such selection from the Testimonies as they think they can twist to

support their positions, and place them in a setting of falsehood, so that their

error may have weight and be accepted by the people (66).



And what specific error is she referring to?

To claim that the Seventh-day Adventist Church is Babylon, is to make the sameclaim as does Satan, who is an accuser of the brethren, who accuses them before

God night and day. By this misusing of the Testimonies, souls are placed in

perplexity, because they cannot understand the relation of the Testimonies to sucha position as is taken by those in error; for God intended that the Testimonies

should always have a setting in the framework of truth (67).

Elsewhere she makes a similar comment:

Those who have proclaimed the Seventh-day Adventist Church as Babylon, have

made use of the Testimonies in giving their position a seeming support (68).

All of the Ellen White statements we saw earlier, which speak of Babylonish

conditions in the church, were written either before or about the same time as the Stanton

pamphlet, which was published in l893. By her opposition to Stanton's views it is clear she did not see Babylonish corruption in the church as having converted the church to

Babylon.

What is equally significant is that Ellen White's rebukes to Stanton were penned

in the context of some of the sharpest rebukes ever directed by her against Conferenceleaders (69). Let us remember that Ellen White's warning to G.I. Butler that we were "in

danger of becoming a sister to fallen Babylon" was written in l886 (70). We need to ask,

Was the church further away or closer to Babylonish apostasy in l893 than in l886? The

tragedy of Minneapolis l888 and the subsequent rejection of Ellen White's warnings tothe church and its leaders were still to come. Yet she steadfastly opposed, at this very

time, the identification of the Conference structure with Babylon.

It seems that as conditions in the church grew worse, Ellen White was divinely

compelled to urge our people to stand fast and not lose confidence in God's ability to

ultimately purify His professing community. Faithful conservative Adventists must dothe same, even more decidedly, in the church of today.

A Very Stubborn Fact

Those who either bluntly teach or merely imply that separation from the

Conference system is the only hope for the true and faithful, have one very stubborn fact(among many) to surmount as they peruse the inspired evidence.

Every separatist or quasi-separatist known to this writer uses Ellen Whitestatements to support his or her position. Yet despite all the dark and dire observations

about official Adventism found in the Spirit of Prophecy writings, the separatist confronts

the simple, stark reality that Ellen White never counseled anyone to leave the church

structure, nor did she leave herself. To the end of her life she supported the denomination



with her presence, her means, and evangelistic endeavors. She died with her name still

on the Conference books. As late as l909, as our study has demonstrated, she still

declared the voice of the General Conference, when gathered in worldwide session, to bethe voice of God (71).

Some years ago one particular separatist, writing to a self-supporting ministryleader who opposed separation (72), quoted the following Ellen White statement to prove

that official Adventism is now beyond hope:

Like ancient Israel, the church has dishonored her God by departing from the

light, neglecting her duties, and abusing her high and exalted privilege of being

peculiar and holy in character. Her members have violated their covenant to live

for God and Him only. They have joined with the selfish and world-loving.Pride, the love of pleasure, and sin have been cherished, and Christ has departed

(73).

This passage, from volume 2 of the Testimonies, was written in l870. If we usethis statement to prove that it is now time to leave the Conference system, why didn't

Ellen White leave at the time this statement was written? Why didn't she warn others toleave? And again, why did she refuse to leave at any time during the ensuing four and a

half decades, even at times when conditions in the church were far worse than in l870?

Ellen White was certainly not coy about telling people to abandon an institution

that had become spiritually hopeless. Her strong warnings about Battle Creek are a case

in point:

Let not your sons and daughters be gathered there to receive their education. . . .

Again I say to all, Keep your families away from Battle Creek (74).

If indeed the total church structure in Ellen White's day had reached a similar

condition of hopelessness, there is certainly no doubt she would have counseled the

faithful to exit the denomination, and in the strongest terms possible.

Some in recent years have quoted the following Ellen White statement as proof

that abandonment of the church structure is the best solution to contemporary apostasy:

There is a little hope in one direction: Take the young men and women, and place

them where they will come as little in contact with our churches as possible, that

the low grade of piety which is current in this day shall not leaven their ideas of what it means to be a Christian (75).

One advocate of independent congregations declared passionately to the presentwriter on one occasion, citing this statement, that if the low grade of piety made our

churches unsafe for the young, he had no interest in worshiping there either! Hence his

choice to worship in a “self-supporting” church.



But two major problems arise with this particular use of the above statement.

First of all, this counsel was penned in 1892, in a letter written from Australia to Stephen

Haskell in the United States (76). As our study and the historical record clearly shows,Ellen White obviously didn’t mean for this counsel to be understood as advocating

wholesale departure from the denomination by the faithful. Indeed, we have seen already

that it was at this particular time that A.W. Stanton was advocating this very thing, andthat Ellen White opposed his teachings in the strongest way possible. If Ellen White

intended for the young, or anyone else, to separate as far as possible from Adventist

churches from 1892 onward, it makes no sense that she would continue supporting thedenomination till the day of her death, in addition to declaring at the 1909 General

Conference session that the voice of God was still to be found in the global assembly of

that governing body.

The second problem with the separatist use of the above statement is that it

defines no specific level of impiety as the point at which leaving a problem situation

becomes the best option for the faithful. Without such specifics, the manner in which

some use this statement can quickly descend to chaos—to everyone deciding on their own at which point they choose to abandon worship within the Conference system, or

any place else. I have seen this process at work myself among those with this mindset. Itdoesn’t take long before just about any problem in a congregation becomes sufficient

reason to walk away. Such a course on the part of the faithful not only leaves what might

well be salvageable congregations to the total control of the lukewarm and misguided; italso brings palpable discouragement when—as so often happens—the independent group

to which they remove themselves proves to be less than perfect. Beset with this

mentality, determined to produce an utterly problem-free environment for oneself and

one’s family, such groups often experience serial splintering.

In light of the above, what seems clear about Ellen White’s instruction to Stephen

Haskell in the above letter is that it was addressed to a local situation, with particularsknown to both Mrs. White and Brother Haskell on which the letter does not elaborate in

depth. For all the reasons thus far stated, it is impossible to rightly understand this letter

as admonishing faithful Adventists everywhere to take themselves and their families outof Conference churches. Had this been Ellen White’s intention, numerous and precise

statements would have been issued to this effect, she would have immediately withdrawn

her influence and support from corporate Adventism, and her witness would henceforth

have been devoted to the establishment of a new venue where the faithful could safelyfellowship and by which the Advent message was now to be given to the world.

At the bottom line, if we use statements like the ones above to prove it is nowtime to separate, we are forced to conclude that Ellen White was an absolute hypocrite for

not directing the faithful of her day to leave the structure, thus allowing people for

decades thereafter to continue supporting a corrupt, apostate system—not to mentioncontinuing to support that system herself in numerous tangible ways.

One is also amazed to read Ellen White's statements—in the church of her day, no

less—regarding the spiritual readiness of "not one in twenty" (77) and "not one in a



hundred" (78). Talk about grounds for giving up on the church! I have known

conservative Adventists to leave congregations and institutions where the ratio between

the advocates of truth and the advocates of error was vastly better than these! Yet EllenWhite didn't forsake the church structure because of these dismal statistics. Neither

should we.

The Four Earmarks of Babylon

But what does God's prophet say causes a church to become Babylon, and thus a

community out of which God's faithful people must be called? Two statements offer a

list of doctrines, acceptance of which places a church in the Babylonian fold. Both of

these statements occur in the context of Ellen White's warnings against calling theSeventh-day Adventist Church Babylon, and provide a means whereby Babylon may be

distinguished from the Remnant Church of God:

The fallen denominational churches are Babylon. Babylon has been fostering poisonous doctrines, the wine of error. This wine of error is made up of false

doctrines, such as the natural immortality of the soul, the eternal torment of thewicked, the denial of the pre-existence of Christ prior to His birth in Bethlehem,

and advocating and exalting the first day of the week above God's holy and

sanctified day. These and kindred errors are presented to the world by the variouschurches (79).

The wine of Babylon is the exalting of the false and spurious sabbath above the

Sabbath which the Lord Jehovah hath blessed and sanctified for the use of man;also it is the immortality of the soul. These kindred heresies, and the rejection of

the truth, convert the church into Babylon (80).

This primary focus on Sunday sacredness and natural immortality is

understandable, since Ellen White pinpoints these two errors as being those on which the

churches of Babylon will unite in the last days:

Through the two great errors, the immortality of the soul and Sunday sacredness,

Satan will bring the people under his deceptions. While the former lays the

foundation of spiritualism, the latter creates a bond of sympathy with Rome (81).

Let us review again the heresies listed above, acceptance of which causes a

church to become Babylon:

1. The natural immortality of the soul

2. The eternal torment of the wicked3. The denial of the pre-existence of Christ prior to His birth in Bethlehem

4. The exaltation of Sunday over the true Sabbath



Of course, number 2 is actually a subset of number l, since the eternal torment of

the wicked is a logical result of accepting the immortality of the soul. No doubt this is

why Ellen White mentions simply the immortality of the soul in the last two of the threestatements cited above. Moreover, the fact that she mentions but once the denial of

Christ's pre-existence is also significant. In Ellen White's day liberal theology was on the

rise in many of the mainstream Protestant denominations, with the denial of the Savior's pre-existence a cardinal feature of such theology. But in our day liberal theology is in

serious decline, with liberal denominations fast losing members and conservative

denominations rapidly gaining them. Evangelicals and fundamentalists are the dominantforce in Protestantism today, and nearly none of these deny the pre-existence of

Christ. By contrast, nearly all of these accept the immortality of the soul and Sunday

sacredness. The fact that Ellen White pays so little attention to the denial of Christ's pre-

existence and so much attention to the other two heresies is yet another evidence of her prophetic insights into the state of contemporary Christianity.

On the basis of Ellen White's statements in this regard, we can safely assume that

if any of the four heresies listed in this context were to be endorsed by the GeneralConference in worldwide session, official Seventh-day Adventism would join the ranks

of Babylon's harlot daughters, and thus be deserving of the call sounded in Revelationl8:4. Even an action similar to what was taken some years ago by the Worldwide Church

of God, in which Sabbath-keeping was officially declared to be unrelated to salvation,

would fall into this category. Certainly the endorsement by vote at a General Conferencesession of any teaching contrary to Scripture or the Spirit of Prophecy would be serious

in the extreme. But Ellen White's special focus on natural immortality and the exaltation

of Sunday seems to indicate that until one or both of these errors is officially accepted,

the threshold of Babylon's gate will not have been crossed by the Seventh-day AdventistChurch.

Again we see the role of testing truths in determining the ultimate spiritual fate of the covenant community. Again we are reminded that ancient Israel experienced many

centuries of deep apostasy without God rejecting them as His people. Only when the

testing truth of accepting the Messiah was presented to them was the kingdom of Godremoved from their custody and given to others (Dan. 9:24; Matt. 21:43). Some try to

confuse the issue and tell us that while ancient Israel never became Babylon, they still

experienced divine rejection. The argument thus proceeds that corporate Seventh-day

Adventism might not itself become Babylon, but could still be set aside by the Lord because of various strains of persistent disobedience and apostasy.

The problem with this reasoning is that it confuses the different tests given atdifferent times to different faith communities. Israel was not tested over the Sabbath or

natural immortality; they were tested over the Messiah. Neither was the great test for the

church in Martin Luther’s day over the Sabbath, nor at the time of the great Advent proclamation in 1844. By contrast, at the end of time the test will indeed take place over

the Sabbath and natural immorality, these being the principal doctrines of Babylon

identified by the Spirit of Prophecy as critical to the struggle of the last days.



Some claim that the Seventh-day Adventist Church will indeed grant its official

blessing to Sunday-keeping because Ellen White predicts that some of our ministers will

publicly urge the observance of the first day of the week at the time it becomes a test(82). This should come as no great shock to us, in view of what Ellen White says about

the great majority—including, we can assume, many pastors and leaders—apostatizing at

that time. But the actions of pastors, institutions, Conferences, Unions, even Divisions,do not and cannot speak for the world church. Only a worldwide General Conference

session can.

Moreover, Ellen White nowhere indicates that those ministers who advocate

Sunday observance will remain in the denomination once this stand is taken. Quite

clearly, from the statements we have seen already, Inspiration is clear that they will leave

(83).

Three Statements on the Alleged Possible Failure of Corporate Adventism

Three Ellen White statements have at times been used to suggest that in Ellen

White’s understanding of the church’s future, corporate failure was indeed a possibility.Two of these statements read as follows:

I was confirmed in all I had stated in Minneapolis, that a reformation must gothrough the churches. Reforms must be made, for spiritual weakness and

blindness were upon the people who had been blessed with great light and

precious opportunities and privileges. As reformers they had come out of the

denominational churches, but they now act a part similar to that which thechurches acted. We hoped that there would not be the necessity for another

coming out. While we will endeavor to keep the “unity of the Spirit” in the bonds

of peace, we will not with pen or voice cease to protest against bigotry (84).

When a church proves unfaithful to the work of the Lord, whatever their position

may be, however high and sacred their calling, the Lord can no longer work withthem. Others are then chosen to bear important responsibilities. But, if these in

turn do not purify their lives from every wrong action, if they do not establish

pure and holy principles in all their borders, then the Lord will grievously afflict

and humble them and, unless they repent, will remove them from their place andmake them a reproach (85).

These statements must be placed alongside those we have already seen whichidentify the earmarks of Babylon and the issues over which God’s church—and all

humanity—will be tested at the end. Obviously, if the Seventh-day Adventist Church at

its highest level were to endorse the cardinal Babylonish doctrines described earlier—theimmortality of the soul and/or the exaltation of Sunday—it would be time for the faithful

to get out.



We need to recognize, even if we cannot understand, the tension that exists

between God’s foreknowledge and humanity’s free will. How God can in fact know the

outcome of future events and still protect human liberty, is a mystery beyond the capacityof mortal beings to solve. All the predictions we have reviewed thus far regarding the

eventual triumph of organized Adventism over apostasy, how in the final shaking the

apostate majority will be removed from the visible church, make clear that God knowshow the destiny of Seventh-day Adventism will play out. But just as a happily married,

thoroughly committed husband and wife still retain the theoretical option of infidelity and

divorce, so God’s final faith community retains the theoretical option of failing the finaltest of loyalty, even if Inspiration elsewhere assures us that this won’t happen. That is all

the above statements are acknowledging, when we place them alongside the numerous

others our study has considered regarding the ultimate destiny of the church.

Just as the Bible prophecy that "affliction shall not rise up the second time" (Nah.

l:9), doesn't mean the choice to sin has been removed from free beings, so the prophecies

of Adventism's end-time triumph do not mean the choice to officially apostatize has been

withheld from the denomination. The fact that God can know the future while at thesame time preserve the free will of His creatures is simply a part of the mystery of

godliness.

The third of these Ellen White statements, used at times to insinuate doubt as to

the future of organized Adventism, is the following:

In the balances of the sanctuary the Seventh-day Adventist Church is to be

weighed. She will be judged by the privileges and advantages that she has had. If

her spiritual experience does not correspond to the advantages that Christ, atinfinite cost, has bestowed on her, if the blessings conferred have not qualified her

to do the work entrusted to her, on her will be pronounced the sentence, “Found

wanting,” By the light bestowed, the opportunities given, will she be judged (86).

With perhaps greater clarity than is found in the context of the previous two

statements, the conclusion of the above testimony presents an outcome not at alluncertain. Once again, like the other statements, the above passage presents the

theoretical possibility of corporate failure. It also speaks, as we will see, of severe

punishment to befall the church if repentance is not forthcoming. But what follows is

extremely unambiguous as to the church’s final destiny:

God has not changed toward His fellow servants who are keeping their garments

spotless. But many are crying, “Peace and safety,” when sudden destruction iscoming upon them. Unless there is thorough repentance, unless men humble their

hearts by confession, and receive the truth as it is in Jesus, they will never enter

heaven. When purification shall take place in our ranks, we shall no longer restat ease, boasting of being rich and increased with goods, in need of nothing. . . .

Unless the church, which is now being leavened with her own backsliding,

shall repent and be converted, she will eat of the fruit of her own doing, until she

shall abhor herself. When she resists the evil and chooses the good, when she



seeks God with all humility, and reaches her high calling in Christ, standing on the

platform of eternal truth, and by faith laying hold upon the attainments prepared

for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her

free indeed. Then her members will indeed be the chosen of God, His

representatives.The time has come for a thorough reformation to take place. When this

reformation begins, the spirit of prayer will actuate every believer, and will banish

from the church the spirit of discord and strife. Those who have not been livingin Christian fellowship will draw close to one another. One member working in

right lines will lead other members to unite with him in making intercession for

the revelation of the Holy Spirit. There will be no confusion, because all will be

in harmony with the mind of the Spirit. The barriers separating believer from believer will be broken down, and God’s servants will speak the same things.

The Lord will cooperate with His servants. All will pray understandingly the

prayer that Christ taught His servants, “Thy kingdom come. Thy will be done on

earth, as it is in heaven.” Matt. 6:10 (87).

The above passage is clear, of course, that unless the church repents, theconsequences of disobedience will be so severe, the fruit of her wayward choices so

injurious, that she will abhor herself. But the passage is equally clear that even if these

destructive consequences are experienced, the church’s story will not end there. Threetimes, as we have seen, this passage uses the word “when”—not “if”—to describe the

purification and reformation that will characterize the church’s final witness. Such

phrases as “when purification shall take place in our ranks,” “when she (the church)

resists the evil and chooses the good,” “when this reformation begins,” leave little roomfor doubt. Like the statement from volume 6 of the Testimonies, pp. 400-401, which we

reviewed in Part 3 of this series—where the shaking process and its aftermath are

described in vivid detail—the above passage promises both personal and corporate purification and reformation, and a unity of proclamation and consistent witness that will

follow.

Let us remember once again that complacency cannot exist when one takes to

heart these promises of the church’s final triumph, for the simple reason that the

assurance of this corporate triumph in no way guarantees any of us will be part of it. Just

because it’s easy to be a member of the Seventh-day Adventist Church now, doesn’tmean it will be easy when global revilement and persecution confront the people of God.

Now is the time to prepare our hearts and lives for that ultimate conflict. Unless we do

so, the ultimate purge of apostates from the church will see us purged out with them.

Further Thoughts on the Final Test

Creative minds in conservative Adventist ranks occasionally contrive their own

variations on the final test to be presented to God’s people, and perhaps to the world as

well. A few years ago certain ones drew attention to an Ellen White statement which



says, "The mark of the beast is to be presented in some shape to every institution and

every individual" (88). The notion thus developed, and perhaps still lingers in places,

that "the mark of the beast for Seventh-day Adventists" could be different than for therest of the world, or could come at an earlier time (89). One prominent separatist leader,

describing the Sabbath-breaking practices of certain Adventist institutions, asked in a

newsletter some years back:

Have these institutions passed the test on the mark of the beast when they are out

working on the Sabbath--or have they flunked the test? Are they not in a positionto receive the mark of the beast? (90).

The above questions mix apples and oranges. Are persons and institutions who

disregard the Sabbath placing themselves in a position where they are more likely toreceive the mark of the beast? Absolutely. And unless they repent, we can be sure they

will receive the mark. But have they flunked the test because of their present Sabbath

violation? Absolutely not. To imply that they have, as the above statement does, is to

deny the plain evidence of Inspiration.

In the first place, regardless of the shape in which the Sabbath/Sunday test is presented, Ellen White consistently defines the mark of the beast as civil coercion in

favor of Sunday and against God's Sabbath, beginning in the United States and spreading

to the whole world (91). Indeed, the earlier statement which speaks of the mark of the beast being presented "in some shape" to institutions and individuals occurs in the

context of advice to Adventists in the Southern states who at the time were being

persecuted for violating state Sunday laws, which Ellen White said foreshadowed the

wider, more oppressive decrees of the future (92).

But while she clearly indicated that the present choices of our people were

preparing them one way or another for the final crisis (93), in no way did she declare thatanyone at that time had already received the seal of God or the mark of the beast because

of the choices they were making. She stated that "the mark of the beast is to be presented

in some shape to every institution and every individual" (94). Notice she didn't say it was being presented or already had been. The test was still future.

The following passage should be noted also:

Those who are uniting with the world, are receiving the worldly mold, and

preparing for the mark of the beast. Those who are distrustful of self, who are

humbling themselves before God and purifying their souls by obeying the truth— these are receiving the heavenly mold, and preparing for the seal of God in their

foreheads (95).

Notice she never says anyone has yet received, or is presently receiving, the mark

of the beast on account of various worldly, disobedient behaviors. Only when the

Sabbath/Sunday issue becomes a civil test in the final crisis will either the mark of the

beast or the seal of God be received.



Ellen White never says that Adventists who presently indulge even in Sabbath

violation are now receiving the mark of the beast. Without question such persons are preparing to receive this mark, but they have not yet received it, since it is not yet a test.

In Ellen White's words:

The Lord has shown me clearly that the image of the beast will be formed before

probation closes; for it is to be the great test for the people of God, by which their

eternal destiny will be decided. . . . This is the test that the people of God musthave before they are sealed. All who prove their loyalty to God by observing His

law, and refusing to accept a spurious sabbath, will rank under the banner of the

Lord God Jehovah, and will receive the seal of the living God. Those who yield

the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast (96).

Notice she says the image to the beast will be "the great test to the people of

God," not just to the world. What does she say this image is, and when does she say itwill become a test?

In the very act of enforcing a religious duty by secular power, the churches would

themselves form an image to the beast; hence the enforcement of Sunday-keeping

in the United States would be an enforcement of the worship of the beast and hisimage (97).

When Sunday observance shall be enforced by law, and the world shall be

enlightened concerning the obligation of the true Sabbath, then whoever shalltransgress the command of God, to obey a precept that has no higher authority

than that of Rome, will thereby honor popery above God. He is paying homage to

Rome and to the power which enforces the institution ordained by Rome. He isworshiping the beast and his image. As men then reject the institution which God

has declared to be the sign of His authority, and honor in its stead that which

Rome has chosen as the token of her supremacy, they will thereby accept the signof allegiance to Rome--"the mark of the beast." And it is not until the issue is

thus plainly set before the people, and they are brought to choose between the

commandments of God and the commandments of men, that those who continue

in transgression will receive "the mark of the beast" (98).

The test upon this question (Sunday/Sabbath) does not come until Sunday

observance is enforced by law, and the world is enlightened concerning theobligation of the true Sabbath. Not until the issue is thus plainly set

before the people, and they are brought to choose between the commandments of

God and the commandments of men, will those who continue in transgressionreceive the mark of the beast (99).

And in perhaps her clearest statement, she writes:



No one has yet received the mark of the beast . . . . But when the decree shall go

forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall

warn men against the worship of the beast and his image, the line will be clearlydrawn between the false and the true. Then those who still continue in

transgression will receive the mark of the beast (100).

Three points stand out in the above passages:

1. The image to the beast is clearly defined as the enforcement of Sunday-keeping by civil law. Ellen White never defines this image in any other way.

2. This issue is to test not only the world, but God’s people as well.

3. This issue does not become a test until Sunday observance is enforced by

secular law.

Obviously, the legal enforcement of Sunday foretold in these statements has notyet happened. Thus, while the current choices of individuals and institutions regarding

Sabbath observance and countless other issues are certainly preparing us either for theseal of God or the mark of the beast, it is not correct to say any person or institution at

this time has either passed or failed this test.

Summary and Conclusion

Let us summarize briefly what this installment of our series has found in thewritings of Inspiration:

1. While apostasy of any kind in the faith community, particularly when itextends over a long period of time, prepares that community for ultimate

divine rejection, it does not accomplish such rejection until an ultimate testing

truth is brought—as in the case of Jesus’ Messiahship for the Jews, themessage of the Reformers for the medieval church, and the Advent message

of William Miller and his associates for the post-Reformation Protestant

churches.

2. Both the Remnant Church and Babylon are depicted by inspired writings as

physical as well as spiritual entities. Just as God has faithful people still

within the organizations that constitute Babylon, so the enemy has Babylonishinfluences and individuals inside the organization of God’s Remnant Church.

3. Persons in Ellen White’s day, such as A.W. Stanton, tried to prove thatapostasy in organized Adventism meant the church had become Babylon.

Ellen White strongly opposed these sentiments, and identified those doctrinal

elements which function as the earmarks of Babylon: (1) the natural

immortality of the soul; (2) the eternal torment of the wicked; (3) the denial of



Christ’s pre-existence prior to His birth in Bethlehem; and (4) the exaltation of

the first day of the week over God’s true Sabbath.

4. Should the General Conference in global session ever vote to endorse any of

the above doctrines, or make their acceptance discretionary (as was done in

the case of the Sabbath by the Worldwide Church of God), it could accurately be stated that official Seventh-day Adventism had become a part of Babylon,

and the call to come out would become necessary.

5. The use by separatist conservative Adventists of certain Ellen White

statements which speak in dire tones of rampant apostasy in the church as

proof that abandonment of the Conference structure is the wisest course for

the contemporary faithful, is belied by the fact that Ellen White never calledfor such abandonment despite the rebukes in question. By her presence, her

means, and her personal participation in evangelism which added numbers of

the church’s fold, she continued to support organized Adventism till the day

of her death. Her statement as late as 1909 that the voice of God still spokethrough the General Conference in session (101), bears perhaps the strongest

witness to this fact.

6. According to the inspired pen, the mark of the beast is to be the same for both

Seventh-day Adventists and the larger world—the enforcement of Sundayobservance in place of God’s true Sabbath. Though disobedient choices in the

here and now are preparing many to receive this mark, no one has yet received

it.

7. With this inspired evidence before us, we are constrained to recognize that

though widespread apostasy most assuredly exists in the contemporary

Adventist Church, it cannot be said that the church has passed the point of divine forbearance till these ultimate earmarks of Babylonish doctrine become

tests for the denomination, and very likely—at the same time—for the rest of

the world.

Finally, the following Ellen White statement offers a sober warning to those

tempted to exchange organized Adventism for any species of independent

congregationalism:

I know that the Lord loves His church. It is not to be disorganized or broken up

into independent atoms. There is not the least consistency in this; there is not theleast evidence that such a thing will be. Those who shall heed this false message

and try to leaven others will be deceived and prepared to receive advanced

delusions, and they will come to nought.There is in some of the members of the church, pride, self-sufficiency,

stubborn unbelief, and a refusal to yield their ideas, although evidence may be

piled upon evidence which makes the message to the Laodicean church



applicable. But that will not blot out the church that it will not exist . Let both

wheat and tares grow together until the harvest (102).

REFERENCES

1. Ellen G. White, The Great Controversy, p. 328.

2. Ibid, p. 60.

3. ----The Desire of Ages, p. 232.

4. ----The Great Controversy, p. 383 (italics original).

5. Ibid, p. 389.

6. Ibid, pp. 389-390.

7. John Grosboll, “Who and What is Babylon?” Historic Adventist Land Marks,

April 1994, p. 6.

8. Ibid, p. 7.

9. ----“The Track of Romanism,” Steps to Life News Notes, March 1993, pp. 4-5.

10. Ibid, p. 5.

11. White, Testimonies to Ministers, pp. 47-49; Testimonies, vol. 4, p. 16.

12. ----Signs of the Times, Aug. 16, 1905.

13. Grosboll, “Who and What is Babylon?” Historic Adventist Land Marks, April

1994, p. 4.

14. White, The Great Controversy, p. 603.

15. Ibid, p. 390.

16. ----Testimonies to Ministers, p. 61.

17. ---- Early Writings, pp. 278-279.

18. ----The Great Controversy, p. 604.



19. Ibid, p. 390.

20. -----Testimonies, vol. 5, p. 210.

21. Ibid, pp. 209-210.


23. ---- Manuscript Releases, vol. 19, p. 176.

24. ---- Review and Herald , May 17, 1887.



27. ----Testimonies, vol. 2, p. 657.

28. Ibid, vol. 5, p. 202.

29. ---- Evangelism, p. 696.

30. ---- Review and Herald , June 3, 1880.

31. Ibid, Sept. 9, 1884.


33. ---- Review and Herald , Sept. 9, 1884.



36. ---- Review and Herald , Nov. 2, 1886.


38. Ibid, vol. 3, p. 255.

39. Ibid, p. 259.


41. Ibid.



42. ----Testimonies on Sexual Behavior, Adultery, and Divorce, pp. 248-249.


44. Ibid, vol. 21, p. 380.

45. Ibid, vol. 2, p. 61.

46. ---- Life Sketches, p. 195.

47. A.W. Stanton, The Loud Cry! Babylon Fallen! Weighed in the Balances—Found

Wanting. What It Means—Its Duration and Effect (A.W. Stanton, Publisher,

1893).

48. White, Testimonies to Ministers, pp. 32-62; Selected Messages, vol. 2, pp. 63-69.

49. ---- Early Writings, p. 124.

50. Ibid, p. 125.

51. Stanton, The Loud Cry! Babylon Fallen!, p. 4.

52. Grosboll, “Who and What is the Church?” Historic Adventist Land Marks,

February 1996, p. 12; “The Tares,” Historic Adventist Land Marks, April 1996, p.

20.

53. White , Review and Herald , Dec. 23, 1890.

54. Stanton, The Loud Cry! Babylon Fallen!, pp. 2,55.

55. Letter addressed to Russell R. Standish, faxed to Kevin D. Paulson, Dec. 9, 1996,

p. 3.

56. Stanton, The Loud Cry! Babylon Fallen! ,, pp. 2,8,14.

57. Stan Christianson, “God’s Warnings!” Historic Adventist Land Marks, April1994, pp. 10-11; Ron Becker, “What Inspiration Says About . . . Conditional

Promises,” Historic Adventist Land Marks, April 1996, pp. 23-25.

58. White, Testimonies, vol. 5, p. 83.


60. Becker, “What Inspiration Says About . . . Conditional Promises,” Historic

Adventist Land Marks, April 1996, p. 24.




62. Grosboll, “Who and What is the Church?” Historic Adventist Land Marks,February 1996, p. 11; “The Tares,” Historic Adventist Land Marks, April 1996,

pp. 20-21.

63. ---- No New Organization, p. 23.


65. Grosboll, No New Organization, p. 23.

66. White, Testimonies to Ministers, p. 42.

67. Ibid, pp. 42-43.

68. Ibid, p. 56; see also pp. 51,52.

69. See Robert J. Wieland & Donald K. Short, 1888 Re-Examined (revised edition)(Leominster, MA: The Eussey Press, 1987), pp. 26-51,64-78.

70. White, Manuscript Releases, vol. 21, p. 380.

71. ----Testimonies, vol. 9, pp. 260-261.

72. Letter addressed to Russell R. Standish, faxed to Kevin D. Paulson, Dec. 9, 1996.

73. White, Testimonies, vol. 2, pp. 441-442.

74. Quoted by Arthur L. White, Ellen G. White: The Later Elmshaven Years, 1905-

1915 (Washington, D.C: Review and Herald Publishing Assn, 1982), pp. 66-67.

75. Ellen G. White, Manuscript Releases, vol. 12, p. 333.

76. Ibid, p. 338.

77. ----Counsels on Stewardship, p. 41.

78. ----Testimonies, vol. 5, p. 115; vol. 8, p. 148.

79. ----Testimonies to Ministers, pp. 61-62.

80. ----Selected Messages, vol. 2, p. 68.




82. ---- Review and Herald , March 18, 1884.

83. ----Selected Messages, vol. 2, p. 380; Testimonies, vol. 4, p. 89; The Great Controversy, p. 608; Manuscript Releases, vol. 12, p. 327; vol. 20, p. 320.

84. ---- Last Day Events, p. 48.

85. ----The Upward Look , p. 131.


87. Ibid, pp. 250-251 (italics supplied).

88. ----Selected Messages, vol. 3, p. 396.

89. See Grosboll, “The Track of Romanism,” Steps to Life News Notes, March 1993,

pp. 4-5.

90. Ibid, p. 5.

91. White, Selected Messages, vol. 3, pp. 392-396.

92. Ibid, pp. 394-395.

93. Ibid, pp. 395-396.

94. Ibid, p. 396.


96. ----SDA Bible Commentary, vol. 7, p. 976.


98. Ibid (italics supplied).

99. ----Spirit of Prophecy, vol. 4, p. 282 (italics supplied).

100. ---- Evangelism, p. 234 (italics supplied).

101. ----Testimonies, vol. 9, pp. 260-261 (italics supplied).

102. ----Selected Messages, vol. 2, pp. 68-69 (italics supplied).

what causes divine rejection of the faith community (part vi)

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