The Divinely Appointed Remedies: "Gold"
Chapter 7 (continued — part 7)
It is only fair that we recognize that
the author saw there were limitations in these non-Adventists’
concepts. But this only more sharply points up the real problem: Many
through these long decades have not recognized that there are two entirely
separate and antithetical "schools" of righteousness by faith,
one having its source in Christ and His apostles, and the other having its
source in the great "falling away" that is coming to its
successive final stages in the "fall of Babylon" since 1844.
These two "schools" hold antithetical views of New Testament
love and faith. Instead, we have supposed that "the popular
ministry" automatically understand the true gospel — they just don’t
go "far enough".
-
In the 1920’s and 1930’s the
record shows that many of us wholeheartedly and enthusiastically accepted
and endorsed the Sunday School Times ideas of righteousness by
faith known as "The Victorious Life". This history illustrates
the truth of our Lord’s words that we desperately need to
"buy" of Him "gold", and not from "the
popular ministry":
-
The first step seemed to be the
publication of The Doctrine of Christ (Review and Herald,
1919). The author quotes from some unknown source, approvingly, in support
of "The Victorious Life" idea. Investigation reveals that the
author’s source was a book written by Robert C. McQuilkin, Corresponding
Secretary, Victorious Life Conferences, Princeton and Cedar
Lake, 1918, published by Headquarters for Victorious Life Literature,
Philadelphia. The editor of the Sunday School Times wrote the
foreword of McQuilkin’s book:
It was the new and undiscovered country
of the Victorious Life that brought us together, Bob McQuilkin and me, …
the foreign land of undreamed riches and delights. … I am glad that he
is now sharing his findings and his convictions with many, through these
studies in the Victorious Life. (Charles G. Trumbull, Victorious Life
Studies, Foreword).
- The Doctrine of Christ forthwith
began its work among us and soon we find able, prominent speakers one by
one supporting the imported concepts. "The Victorious Life"
solidly established the egocentric, "Evangelical" concept of
love in the Seventh-day Adventist Church and led the church thoroughly
away from the concepts of righteousness by faith that made the 1888
message unique. As with Fenelon, the program was to search for Ellen G.
White quotations that appeared, out of context, to support the Sunday
School Times ideas, quotations which really cannot be understood
except in the context in which she wrote them — the 1888 message. A
theological thesis in the Seminary says of this history:
About the same time [1920] … various
denominational leaders were giving thought to what was termed the
"victorious life". … At the General Conference session of
1922. … A.G. Daniells in addressing the delegates, stated that he had
come to believe in what was being termed the "victorious life"
…
O. Montgomery, at the time vice-president
of the South American Division. and later one of the general
vice-presidents of the world organization, stated that "much
emphasis" had been given to that theme "of late". He
referred to articles written for
denominational journals and sermons that he had heard. He was under the
impression that some considered it a phase of Christian experience unknown
before. He showed that it was the very same experience that Adventists had
spoken of as a part of justification and righteousness by faith …
C. H. Watson, at the time one of the
vice-presidents of the General Conference, capitalized the
"victorious life" idea in a Week of Prayer Reading for 1923. (Developments
in the Teaching of Justification and Righteousness by Faith in the
Seventh-day Adventist Church after 1900, by Bruno William Steinweg,
1948, pp. 39-43).
Bear in mind that these speakers of the
1920’s were the same brethren whom Dr. Froom quotes as insisting that
the 1888 message was accepted. (Op. cit., pp. 681- 686).
- The religious revival that swept the
popular churches in that era was adopted by our brethren,
enthusiastically. We do not find in the files of the Review
dissenting voices of any who discerned that "The Victorious
Life" was a fulfillment of the following warning in Great
Controversy:
Before the time for such a movement shall
come [the Loud Cry], he [Satan] will endeavor to prevent it by introducing
a counterfeit. … He will make it appear that God’s special
blessing is poured out; there will be manifest what is thought to be great
religious interest. Multitudes will exult that God is working marvelously
for them, when the work is that of another spirit. (GC 464,
emphasis added.)
Following is a sampling of the
pronouncements of writers in the Review
and Herald:
"The Victorious Life" is only
another expression for "righteousness by faith". (R&H, Nov.
11, 1920).
"The Victorious Life" is
nothing more nor less than simple Bible Christianity. (Editor, R&H,
July 6, 1922).
The following excerpts are taken verbatim
from a little book on righteousness by faith of
that era which illustrate the constant leaning on what Ellen White spoke
of as "the popular ministry":
Cortland Myers says, Dr. L. Munhall said,
says Cortland Myers, Robert F. Horton says, Henry Van Dyke says, wrote …
Whitefield Edwards says, Dr. W.T. Grenfell says, at the feet of D.L.
Moody. Charles Dickens said, Sherwood Eddy said, Bishop Hannington said,
Amos R Wells has said. Charles G. Finney once said, D.L. Moody says,
Forrest Hallenbeck says, John Wesley … said, John R. Mott says, Charles
G. Trumbull says, Sunday School Times says … (Alone With God, Pacific
Press).
A ready example of the confusion that has
prevailed was the attempt to make Ellen G. White endorse "The
Victorious Life" enthusiasm by entitling one of her letters
accordingly (see Testimonies to Ministers, pp. 516-520). This is
understandable as the book was compiled during the height of the movement
(1922).
The
1926 General Conference Session
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