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All trinity studies Previous Download Next The Satanic Doctrine of the Trinity Now in the SDA Church The Satanic Doctrine of the Trinity Now in the SDA Church! Here is a table showing the differences of the truth God gave His remnant Church which were non-Trinitarian and the introduction of the word Trinity in the first Fundamental Beliefs in 1931, which was NOT even officially voted on until 1980. This was done 16 years AFTER the death of Ellen White and after all the original pioneers were dead. Ellen White wrote: “And now, after half a century of clear light from the Word as to what is truth, there are arising many false theories, to unsettle minds. But the evidence given in our early experience has the same force that it had then. The truth is the same as it ever has been, and not a pin or a pillar can be moved from the structure of truth. That which was sought for out of the Word in 1844, 1845, and 1846 remains the truth today in every particular.” — (E.G. White, Letter 38, 1906) It was in this three year period that the pillars of faith were established. So more than 11 years after she supposedly became a Trinitarian, she states that the truths established in these first three years remained the same in every way still in 1906. So why was it now possible in 1930 to write a new Fundamental Statement of Beliefs? 1.Uriah Smith became silent when he died in 1903. 2.Daniel Bordeau became silent at his death in 1905. 3.Ellen G. White became silent at her death in 1915. 4.Ellet J. Waggoner and Dr. David Paulson became silent when they died the following year in 1916. 5.Stephen N. Haskell became silent at his death in 1922. 6.Alonzo T. Jones became silent at his death in 1923. 7.John Norton Loughborough became silent at his death in 1924. By the end of the 1930's the last remaining “old guard” pioneers had died and a new generation of Adventist leaders was coming into prominence. The timing was possible for the change in 1930 because certain individuals would not be able to sound an alarm. Their voices were now silent. Their writings could still speak but this would not be as effectual as a live pioneer speaking in protest to the changes that began in 1926. For many years the writings of pioneer Adventists were eliminated from the shelves of Adventist Book Centers. The writings of E.J. Waggoner and A.T. Jones had been virtually impossible to find until recent years. “Leaves Of Autumn Books” and other independent ministries are responsible for the restoration of pioneer Adventist writings being restored including to Adventist Book Centers. In 1980, the General Conference voted on a new set of “27 Fundamental Beliefs” in which the trinity doctrine was upheld. Fundamental belief number 2 now read, “2. The Trinity. There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons.” (Emphasis). The concept delineated here is that there are “three co-eternal Persons” and this part is in complete harmony with the Catholic Church's pagan teaching regarding the trinity. In 1981, SDA General Conference President, Neal C. Wilson, announced to the General Conference meeting in Dallas, Texas, that the Church had officially adopted the trinity doctrine, which was now number 2 in the Church's “27 Fundamental Beliefs.” He wrote, “There is another universal and truly catholic organization, the Seventh-day Adventist Church,” — (Adventist Review, March 5, 1981, p. 3) I for one cannot disagree with his statement. As far as the three-in-one part of the trinity doctrine goes that says, the Father is God, Jesus is God, the Holy Spirit is God, and yet there are not three gods but one God, they are now on par with the Catholic Church just as the Papacy and Satan had no doubt planned. The Name “Seventh day Adventist” was given to the Church when it was non-Trinitarian, not when it became Trinitarian in 1980. NON-TRINITARIANS ARE IN FACT THE TRUE SEVENTH DAY ADVENTISTS. Previous All trinity studies Next Back to top

独一真神中文事工坚定和致力于遵循基督复临安息日会先贤於1889年实践和相信的基本原则。 独一真神中文事工坚守 1889 年基督复临安息日会所实践和相信的基本原则，并承认这些原则已得到圣灵的确认和见证（《信函》第95号，1905年,原文第3段），因此“是以绝无疑问的权威为根据的”。 主的使者——怀爱伦 (Ellen G. White) 写道： "上帝要我们坚持基本的原则 ，这些原则乃是以绝无疑问的权威为根据的 " （《教会证言-卷八》，原文第298页，第2段） "有一件事是肯定的，很快就要实现，就是大背道。大背道正在发展扩张，日益加强，并继续增长到主发出呼叫的声音从天降临之日 。我们务须坚守我们教会早期信仰的原则 ，并向前迈进，力量和信心也随着增长。我们应持守从我们经验的早期直到现今上帝的圣灵所支持证实的信仰 。我们现在需要对圣灵的领导有更广大、更深切、更恳挚和坚定不移的信仰。假如我们在早期需要圣灵能力的彰显，作为凭据，来证明真理，现在年载消逝，时至今日，人心正离弃信仰，跟随引诱人的邪灵和鬼魔的道理 ，我们仍需要一切证明真理的凭据，现在切不可有任何灵魂渐渐衰弱。假如在什么时候，我们需要有圣灵的能力灌注在我们的谈话中，在我们的祷告中，在每一项建议的行动中，那就是现在了。我们不要停滞在早期的经验上，固然我们向人们宣讲的还是同样的信息，但这信息应予以加强和扩大 。我们应根据这信息可靠的神圣来源，看出并认明它的重要性。我们务须竭力追求认识耶和华，就可知道他出现确如晨光。我们的心灵极需从万能之源而来的复苏。我们可从过去的经验得着力量和鼓励，而这些经验曾导引我们获致真理的要点，使我们成为现在这一群——安息日复临信徒 。"(《信函》 第326号, 1905年，原文第2段) 先贤怀雅各(James S. White)写道： “安息日复临信徒这个名字确实代表了我们的信仰和实践，这一点是无可否认的。 它是谦虚和谦卑的，并且指向圣父和圣子 ，这也是毫无疑问的 。 那么，每个热爱现代真理的人岂不应该全心全意地采用它吗？” （《复临信徒评论与安息日通讯》，1861 年 11 月 19 日，原文第197页，第12段）[ARSH, Nov. 19, 1861, p. 197.12] 1889年基督复临安息日会信徒的基本原则 FUNDAMENTAL PRINCIPLES OF SEVENTH-DAY ADVENTI S TS IN 1889 中文 English 中英对照 正如其他地方所述，基督复临安息日会没有任何信条，只有圣经； 但是他们持守一些明确定义的信仰，为此他们准备好为“每个询问”他们的人提供理由。 以下陈述可被视为他们宗教信仰主要特征的摘要， 据我们所知，这些都是全体信徒一致同意的。他们相信，—— 一、有一位上帝，一个有位格的灵体生物，是万物的创造主，是全能、全知、及永恒的，有无穷的智慧、圣洁、公义、良善、诚实和慈爱；是永不改变的，藉着祂的代表，即圣灵，祂无处不在。（诗 139：7） 二、有一位主——耶稣基督，永恒之父的儿子，父藉着祂创造了万物，万有也靠祂而立； 祂取了亚伯拉罕后裔的本性，以救赎我们堕落的人类； 祂住在人间，满有恩典和真理，一生为我们的榜样，为我们牺牲，为叫我们称义而被复活，升到高处，成为我们在天上圣所的唯一中保，在那里，藉着祂流血的功劳， 祂使所有悔改归向祂的人的罪孽得到赦免和宽恕； 作为祂作祭司工作的结束部分，在祂作王登上宝座前，祂将为他们的罪孽行大赎罪，他们的罪将被涂抹（徒 3：19）并从圣所除去，如那预示和代表了我们的主在天上事工的利未祭司的职任所示。见利 16; 希 8：4，5; 9：6，7; 等。 三、旧约和新约圣经，都是上帝所默示的，其中包含上帝向人类对祂旨意的全部启示。圣经是信仰和实践的唯一无误准绳。 四，洗礼是基督教会的礼节，遵循信心和悔改，——是我们纪念基督复活的一个礼节，因为藉着这一行为，我们表明我们对祂的埋葬和复活的信心，也藉此，对所有圣徒在末日的复活存有信心；并且没有其他方式比圣经所规定的方式更恰当地代表这些事实，即全身受浸。罗 6：3-5；西 2：12。 五，重生包括使我们进入上帝的国度所需要的全部改变，其中包含两个部分；首先，悔改归主和基督化生活所带来的道德改变（约 3：3，5）；第二，基督复临时身体的变化，如果我们死了，我们就复活成为不朽坏的，如果我们活着，就在一霎时，眨眼之间变成不死的。路 20：36；林前 15：51，52。 六，预言是上帝对人的一部分启示；它包含在对教导人有益的圣经中（提后 3：16）；它是给我们和我们的子孙的（申 29：29）；远非笼罩在难以测透的奥秘之中，它特别构成上帝的圣言，作我们脚前的灯和路上的光（诗 119：105；彼后 1：19）；凡研究它的必得祝福（启 1：1-3）；因此，上帝的子民应该充分理解它，以向他们表明他们在世界历史中所处的位置以及他们手中特殊的责任。 七，从过去的特定日期开始的世界历史，帝国的兴衰，以及按时间顺序发生的事件，一直到上帝永恒国度的建立，都在无数伟大的预言链中概述；除了最后的几幕场景外，这些预言都已经应验了。 八，普世悔改和属世的千禧年之道理是末时的虚谎，旨在使人们陷入肉体的安逸之中，并使主的大日临到他们，像夜间的贼一样（帖前 5：3）；基督的复临是在千禧年之前，而不是之后；因为直到主显现之前，罗马天主教皇势力及其一切可憎之物将继续存在（帖后 2：8），麦子和稗子一起生长（太 13：29，30，39），作恶的和迷惑人的，必越久越恶，正如上帝的话语所宣告的（提后 3：1，13）。 九，1844年复临信徒的错误只攸关当时要发生的事件的性质，而与事件发生的时间无关 ；即没有预言时期是为计算第二次降临而给予的，但最长的一个预言时期，即 但 8：14 中的二千三百日，已于1844年结束，并为我们指向一个称为洁净圣所的事件。 十，新约的圣所就是上帝在天上的帐幕，保罗在希伯来书第8章及之后的章节中谈到了这一点，即是我们的主作为大祭司供职的地方；这个圣所是摩西帐幕所预表的实体，而与此相关的，我们的主作祭司的工作则是前一个时代犹太祭司工作的实体（来 8：1-5 等）；这个天上圣所，而不是地球，是在二千三百日结束时要被洁净的，在这种情况下，所谓的洁净，正如在预表中一样，只是大祭司进入至圣所，完成与此相关的圣职，藉着进行赎罪的工作并从圣所中除去通过在第一层圣所的供职转移到至圣所的罪孽（利 16; 来 9：22，23）；这项工作的实体始于 1844 年，在于涂抹信徒的罪（徒 3：19），并且占据了短暂但不确定的时期，在其结束时，对世界进行的怜悯之工作就会结束，届时基督将会第二次降临。 十一，上帝的道德要求在每一个时代对所有人都是相同的； 这些都已概括地包含在耶和华在西奈山上颁布的诫命中，刻在石版上，并存放在柜中，因此这柜被称为“约柜”，或法柜（民 10：33；来 9：4等）； 这律法是不可变更和永远长存的，是存放在天上真正圣所的约柜中之石版的副本，出于同样的原因，约柜也被称为上帝的法柜； 因为在第七号吹响时，我们得知“上帝天上的殿开了，在祂殿中现出祂的约柜”。 启 11：19。 十二，该律法的第四条诫命要求我们在每周的第七日（普遍称为星期六）禁戒我们自己的工作，并履行神圣和宗教的职责； 这是圣经中唯一指明的每周的安息日，是在失去乐园之前所分别的日子（创 2：2,3），也是在恢复乐园后将继续遵守的一日（赛 66：22,23）； 这些安息日制度所依据的事实将其限制在第七日，因为它们并不适用于任何其他日子；犹太人的安息日（应用于第七日）和基督教的安息日（应用于一周的第一日）这些术语都是人类发明的名称，事实上不符合圣经，而且含义错误。 十三，作为大罪人，罗马教皇必想改变节期和律法（上帝的律法，但 7：25），并且在第四条诫命上误导了几乎整个基督教界，我们发现了一个与此相关的预言，论到在基督复临之前，这方面的改革将在信徒中进行。 赛 56：1，2； 彼前 1：5； 启 14：12等。 十四，基督的跟随者应该是一群独特的子民，不追随世界的规律，也不效法世界的做法；不喜爱其欢乐，也不纵容其愚行； 正如使徒所说：“所以凡想要与世俗为友的，就是与上帝为敌了。”（雅 4：4）； 基督说我们不能有两个主，或者同时又侍奉上帝，又侍奉玛门。 太 6：24。 十五，圣经坚决提倡，对于凡宣称自己是那“心里柔和谦卑”之主的门徒来说，着装朴素和端庄是门徒身份的显着标志，根据提前 2：9，10； 彼前 3：3，4等经文，以黄金、珍珠和贵价的衣裳为妆饰，或任何仅仅为了装饰个人和培养本性的骄傲而设计的东西，都应该弃绝。 十六，支持福音工作的收入来源应该出自人们对上帝的爱和对世人的爱，而不是透过教会彩票或旨在促进罪人爱宴乐、放纵食欲的活动来筹集。例如集市 、节庆、牡蛎晚餐、茶会、扫帚、驴和疯狂的社交活动等等，这些都是自称是基督的教会的耻辱；从前的体制对人们收入所要求的比例，在福音时代也不能少。；亚伯拉罕也是如此（我们既属乎基督，就是亚伯拉罕的后裔，加 3：29），他把将自己所得来的，取十分之一给麦基洗德（基督的预表）（来 7：1-4）； 因为十分之一是属于耶和华的（利 27：30）；除了人们收入的十分一之外，有能力的人也需以额外的捐献来补足，以支持福音的工作。 林后 9：6； 玛 3：8,10。 十七，由于顺性或属肉体的心是与上帝和祂的律法为敌的，这种敌意唯有藉着将不圣洁的原则换成圣洁的原则，达到情感上的彻底转变才能克服、这种转变伴随着悔改和信心，是圣灵的特殊工作，并构成了重生，或悔改归主。 十八，由于所有人都违背了上帝的律法，并且不能靠自己顺从祂公正的要求，因此我们要依靠基督，首先，使我们从过去的过犯中称义，其次，靠着恩典，使我们在将来能够对他神圣的律法献上可蒙悦纳的顺从。 十九，上帝应许祂的灵要藉着某些恩赐在教会中显现它自己，特别是在 林前 12 和 弗 4 中所列举的；因为圣经本身就足以使我们有得救的智慧，所以这些恩赐并不是为了取代或代替圣经，就正如圣经无法取代圣灵一样；藉着不同的运作方式 ，圣灵会显现它自己并与上帝的子民同在，引导人们理解它所默示的话语，使人们知罪， 并在内心和生活中做出改变 ，一直到世界的末了；那些否认圣灵的地位和工作的人，显然否认了圣经中指定圣灵的工作和地位的部分。 二十，上帝按照祂统一对待世人的原则，宣告基督第二次降临的临近；这项工作是启示录第14章的三重信息所代表的，该信息也是最后一个揭示基于上帝律法的改革工作的信息，使祂的子民可以为这事件做好充分的准备。 二十一，洁净圣所的时期（参阅第十条），与宣告第三天使信息的时期同步（启 14：9，10），是一个查案审判的时期。首先，审判已经死了的人，然后，审判在恩典时期结束时活着的人，以决定现在沉睡在地球尘埃中的无数人中，谁配得在第一次的复活中有份，以及在活着的群众中，谁配得被接升天，——在主降临之前必须确定的几个要点。 二十二，用希伯来文“sheol”和希腊文“hades”来表达的“阴间”一词，无论我们愿意与否，都是指一个“没有工作、谋略、智慧或知识”的地方或状态。 传 9：10。 二十三，死亡使我们陷入一种沉默、无活动和完全无意识的状态。诗 146：4； 传9：5，6； 但 12：2。 二十四，人类将透过身体的复活从这个监狱般的坟墓中被释放出来； 义人在基督复临时的第一次复活里有份； 而恶人则在一千年之后的第二次复活里有份。 启 20：4-6。 二十五，在号筒末次吹响时，活着的义人将在一霎时、眨眼之间被改变，并与复活的义人一同被提到空中与主相遇，从此与主永远同在。 帖前 4：16，17； 林前 15：51，52。 二十六，然后，这些不朽坏的人被带到天国的新耶路撒冷，天父的家，那里有许多住处（约14：1-3），他们在那里与基督一同作王一千年，审判世界和堕落的天使，分配在一千年结束时要对他们执行的惩罚（启 20：4；林前 6：2，3）； 在此期间，地球处于荒凉和混乱的状态（耶 4：23-27），这就正如地球起初的状态那样，是用希腊术语“abussos”——“无底坑”来描述的（七十士译本中的创 1：2）； 撒旦将在这里被困一千年（启 20：1，2），并在这里最终被毁灭（启 20：10；玛 4：1）；这个因他的原故而成了宇宙中的一个废墟的剧场，正好适合暂时当他的阴暗监狱，和他最后被处刑的地方。 二十七，一千年结束时，主与祂的子民和新耶路撒冷一起降临（启 21：2），死了的恶人要复活，来到尚未更新的地表上，聚集在圣城周围， 即圣徒的营（启 20：9），有火由上帝那里从天降下并吞噬了他们。 然后，他们的根本和枝条都会被烧尽（玛 4：1），他们就归于无有。 （俄 1：15，16）。 他们要受永远灭亡的刑罚，离开主的面（帖后 1：9），恶人要面临向他们宣布的“永刑”（太 25：46），即永远的死亡。 罗 6：23； 启 20：14,15。 这就是不敬虔之人的灭亡，那烧灭他们的火，虽然“现在的诸天与地还是…存留” ，但到时候，连各种元素也要熔化，又要清除一切由罪孽的咒诅在地球上造成之最深的污迹。彼后 3：7-12。 二十八，新天新地将藉着上帝的大能从旧世界的灰烬中诞生，而这个更新的地球，以新耶路撒冷为大都市和首都，将成为圣徒永恒的产业，并义人永远居住的地方。彼后 3：13； 诗 37：11，29; 太 5：5。 As elsewhere stated, Seventh-day Adventists have no creed but the Bible; but they hold to certain well-defined points of faith, for which they feel prepared to give a reason "to every man that asketh" them. The following propositions may be taken as a summary of the principal features of their religious faith, upon which there is, so far as we know, entire unanimity throughout the body. They believe, — I – That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal; infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Ps. 139： 7. II – That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom he created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men, full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in heaven, where, through the merits of his shed blood, he secures the pardon and forgiveness of the sins of all those who penitently come to him; and as the closing portion of his work as priest, before he takes his throne as king, he will make the great atonement for the sins of all such, and their sins will then be blotted out (Acts 3：19) and borne away from the sanctuary, as shown in the service of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in heaven. See Lev. 16; Heb. 8：4, 5; 9：6, 7; 2; etc. III – That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. IV – That baptism is an ordinance of the Christian church, to follow faith and repentance, —an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, in the resurrection of all the saints at the last day; and that no other mode more fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Rom. 6：3-5; Col. 2：12. V – That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts; First, a moral change wrought by conversion and a Christian life (John 3：3,5); second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. Luke 20：36; 1 Cor. 15：51,52. VI – That prophecy is a part of God’s revelation to man; that it is included in that Scripture which is profitable for instruction (2 Tim. 3：16); that it is designed for us and our children (Deut. 29：29); that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path (Ps. 119：105; 2 Peter 1：19); that a blessing is pronounced upon those who study it (Rev. 1：1-3); and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world’s history and the special duties required at their hands. VII – That the world’s history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of God’s everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. VIII – That the doctrine of the world’s conversion and a temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night (1 Thess. 5：3); that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears, the papal power, with all its abominations, is to continue (2 Thess. 2：8), the wheat and tares grow together (Matt. 13：29,30,39), and evil men and seducers wax worse and worse, as the word of God declares. 2 Tim. 3：1,13. IX – That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Dan. 8：14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. X – That the sanctuary of the new covenant is the tabernacle of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which our Lord, as great high priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation (Heb. 8：1-5, etc.); that this, and not the earth, is the sanctuary to be cleansed at the end of the two thousand and three hundred days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by making the atonement and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment (Lev. 16; Heb. 9：22,23); and that this work in the antitype, beginning in 1844, consists in actually blotting out the sins of believers (Acts 3：19), and occupies a brief but indefinite space of time, at the conclusion of which the work of mercy for the world will be finished, and the second advent of Christ will take place. XI – That God’s moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the “ark of the covenant,” or testament (Num. 10：33; Heb. 9：4, etc.); that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God’s testament; for under the sounding of the seventh trumpet we are told that “the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” Rev. 11：19. XII – That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before Paradise was lost (Gen. 2：2,3), and which will be observed in Paradise restored (Isa. 66：22,23); that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms Jewish Sabbath, as applied to the seventh day, and Christian Sabbath, as applied to the first day of the week, are names of human invention, unscriptural in fact, and false in meaning. XIII – That as the man of sin, the papacy, has thought to change times and laws (the law of God, Dan. 7：25), and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isa. 56：1,2; 1 Peter 1：5; Rev. 14：12, etc. XIV – That the followers of Christ should be a peculiar people, not following the maxims, nor conforming to the ways, of the world; not loving its pleasures nor countenancing its follies; inasmuch as the apostle says that “whosoever therefore will be” in this sense, “a friend of the world, is the enemy of God” (James 4：4); and Christ says that we cannot have two masters, or, at the same time, serve God and mammon. Matt. 6：24. XV – That the Scriptures insist upon plainness and modesty of attire as a prominent mark of discipleship in those who profess to be the followers of Him who was, “meek and lowly in heart,” that the wearing of gold, pearls, and costly array, or anything designed merely to adorn the person and foster the pride of the natural heart, is to be discarded, according to such scriptures as 1 Tim. 2：9,10; 1 Peter 3：3,4. XVI – That means for the support of evangelical work among men should be contributed from love to God and love of souls, not raised by church lotteries, or occasions designed to contribute to the fun-loving, appetite-indulging propensities of the sinner, such as fairs, festivals, oyster suppers, tea, broom, donkey, and crazy socials, etc., which are a disgrace to the professed church of Christ; that the proportion of one’s income required in former dispensation can be no less under the gospel; that it is the same as Abraham (whose children we are, if we are Christ’s, Gal. 3：29) paid to Melchisedec (type of Christ) when he gave him a tenth of all (Heb. 7：1-4); the tithe is the Lord’s (Lev. 27：30); and this tenth of one’s income is also to be supplemented by offerings from those who are able, for the support of the gospel. 2 Cor. 9：6; Mal. 3：8,10. XVII – That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration, or conversion. XVIII – That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offenses, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. XIX – That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Cor. 12 and Eph. 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that, in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and to work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. XX – That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; and that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. XXI – That the time of the cleansing of the sanctuary (See proposition X.), synchronizing with the time of the proclamation of the third message (Rev. 14：9,10), is a time of investigative judgment, first, with reference to the dead, and secondly, at the close of probation, with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation, – points which must be determined before the Lord appears. XXII – That the grave, whether we all tend, expressed by the Hebrew word sheol and the Greek word hades, is a place, or condition, in which there is no work, device, wisdom, nor knowledge. Eccl. 9：10. XXIII – That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Ps. 146：4; Eccl. 9：5,6; Dan. 12：2. XXIV – That out of this prison-house of the grave, mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second coming of Christ; the wicked, in the second resurrection, which takes place in a thousand years thereafter. Rev. 20：4-6. XXV – That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the risen righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 1 Thess. 4：16,17; 1 Cor. 15：51,52. XXVI – That these immortalized ones are then taken to heaven, to the New Jerusalem, the Father’s house, in which there are many mansions (John 14：1-3), where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years (Rev. 20：4; 1 Cor. 6：2,3); that during this time the earth lies in a desolate and chaotic condition (Jer. 4：23-27), described, as in the beginning, by the Greek term abussos—“bottom- less pit” (Septuagint of Gen. 1：2); and that here Satan is confined during the thousand years (Rev. 20：1,2), and here finally destroyed (Rev. 20：10; Mal. 4：1); the theater of the ruin he has wrought in the universe being appropriately made, for a time, his gloomy prison-house, and then the place of his final execution. XXVII – That at the end of the thousand years the Lord descends with his people and the New Jerusalem (Rev. 21：2), the wicked dead are raised, and come up on the surface of the yet unrenewed earth, and gather about the city, the camp of the saints (Rev. 20：9), and fire comes down from God out of heaven and devours them. They are then consumed, root and branch (Mal. 4：1), becoming as though they had not been. Obad. 15,16. In this everlasting destruction from the presence of the Lord (2 Thess. 1：9), the wicked meet the “everlasting punishment” threatened against them (Matt. 25：46), which is everlasting death. Rom. 6：23; Rev. 20：14,15. This is the perdition of ungodly men, the fire which consumes them being the fire for which “the heavens and the earth, which are now,. . . are kept in store,” which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3：7-12. XXVIII – That new heavens and a new earth shall spring by the power of God from the ashes of the old, and this renewed earth, with the New Jerusalem for its metropolis and capital, shall be the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3：13; Ps. 37：11,29; Matt 5：5. As elsewhere stated, Seventh-day Adventists have no creed but the Bible; but they hold to certain well-defined points of faith, for which they feel prepared to give a reason "to every man that asketh" them. The following propositions may be taken as a summary of the principal features of their religious faith, upon which there is, so far as we know, entire unanimity throughout the body. They believe, — 正如其他地方所述，基督复临安息日会没有任何信条，只有圣经； 但是他们持守一些明确定义的信仰，为此他们准备好为“每个询问”他们的人提供理由。 以下陈述可被视为他们宗教信仰主要特征的摘要， 据我们所知，这些都是全体信徒一致同意的。他们相信，—— I – That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal; infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Ps. 139： 7. 一、有一位上帝，一个有位格的灵体生物，是万物的创造主，是全能、全知、及永恒的，有无穷的智慧、圣洁、公义、良善、诚实和慈爱；是永不改变的，藉着祂的代表，即圣灵，祂无处不在。（诗 139：7） II – That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom he created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men, full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in heaven, where, through the merits of his shed blood, he secures the pardon and forgiveness of the sins of all those who penitently come to him; and as the closing portion of his work as priest, before he takes his throne as king, he will make the great atonement for the sins of all such, and their sins will then be blotted out (Acts 3：19) and borne away from the sanctuary, as shown in the service of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in heaven. See Lev. 16; Heb. 8：4, 5; 9：6, 7; 2; etc. 二、有一位主——耶稣基督，永恒之父的儿子，父藉着祂创造了万物，万有也靠祂而立； 祂取了亚伯拉罕后裔的本性，以救赎我们堕落的人类； 祂住在人间，满有恩典和真理，一生为我们的榜样，为我们牺牲，为叫我们称义而被复活，升到高处，成为我们在天上圣所的唯一中保，在那里，藉着祂流血的功劳， 祂使所有悔改归向祂的人的罪孽得到赦免和宽恕； 作为祂作祭司工作的结束部分，在祂作王登上宝座前，祂将为他们的罪孽行大赎罪，他们的罪将被涂抹（徒 3：19）并从圣所除去，如那预示和代表了我们的主在天上事工的利未祭司的职任所示。见利 16; 希 8：4，5; 9：6，7; 等。 III – That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. 三、旧约和新约圣经，都是上帝所默示的，其中包含上帝向人类对祂旨意的全部启示。圣经是信仰和实践的唯一无误准绳。 IV – That baptism is an ordinance of the Christian church, to follow faith and repentance, —an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, in the resurrection of all the saints at the last day; and that no other mode more fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Rom. 6：3-5; Col. 2：12. 四，洗礼是基督教会的礼节，遵循信心和悔改，——是我们纪念基督复活的一个礼节，因为藉着这一行为，我们表明我们对祂的埋葬和复活的信心，也藉此，对所有圣徒在末日的复活存有信心；并且没有其他方式比圣经所规定的方式更恰当地代表这些事实，即全身受浸。罗 6：3-5；西 2：12。 V – That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts; First, a moral change wrought by conversion and a Christian life (John 3：3,5); second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. Luke 20：36; 1 Cor. 15：51,52. 五，重生包括使我们进入上帝的国度所需要的全部改变，其中包含两个部分；首先，悔改归主和基督化生活所带来的道德改变（约 3：3，5）；第二，基督复临时身体的变化，如果我们死了，我们就复活成为不朽坏的，如果我们活着，就在一霎时，眨眼之间变成不死的。路 20：36；林前 15：51，52。 VI – That prophecy is a part of God’s revelation to man; that it is included in that Scripture which is profitable for instruction (2 Tim. 3：16); that it is designed for us and our children (Deut. 29：29); that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path (Ps. 119：105; 2 Peter 1：19); that a blessing is pronounced upon those who study it (Rev. 1：1-3); and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world’s history and the special duties required at their hands. 六，预言是上帝对人的一部分启示；它包含在对教导人有益的圣经中（提后 3：16）；它是给我们和我们的子孙的（申 29：29）；远非笼罩在难以测透的奥秘之中，它特别构成上帝的圣言，作我们脚前的灯和路上的光（诗 119：105；彼后 1：19）；凡研究它的必得祝福（启 1：1-3）；因此，上帝的子民应该充分理解它，以向他们表明他们在世界历史中所处的位置以及他们手中特殊的责任。 VII – That the world’s history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of God’s everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. 七，从过去的特定日期开始的世界历史，帝国的兴衰，以及按时间顺序发生的事件，一直到上帝永恒国度的建立，都在无数伟大的预言链中概述；除了最后的几幕场景外，这些预言都已经应验了。 VIII – That the doctrine of the world’s conversion and a temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night (1 Thess. 5：3); that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears, the papal power, with all its abominations, is to continue (2 Thess. 2：8), the wheat and tares grow together (Matt. 13：29,30,39), and evil men and seducers wax worse and worse, as the word of God declares. 2 Tim. 3：1,13. 八，普世悔改和属世的千禧年之道理是末时的虚谎，旨在使人们陷入肉体的安逸之中，并使主的大日临到他们，像夜间的贼一样（帖前 5：3）；基督的复临是在千禧年之前，而不是之后；因为直到主显现之前，罗马天主教皇势力及其一切可憎之物将继续存在（帖后 2：8），麦子和稗子一起生长（太 13：29，30，39），作恶的和迷惑人的，必越久越恶，正如上帝的话语所宣告的（提后 3：1，13）。 IX – That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Dan. 8：14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. 九，1844年复临信徒的错误只攸关当时要发生的事件的性质，而与事件发生的时间无关 ；即没有预言时期是为计算第二次降临而给予的，但最长的一个预言时期，即 但 8：14 中的二千三百日，已于1844年结束，并为我们指向一个称为洁净圣所的事件。 X – That the sanctuary of the new covenant is the tabernacle of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which our Lord, as great high priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation (Heb. 8：1-5, etc.); that this, and not the earth, is the sanctuary to be cleansed at the end of the two thousand and three hundred days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by making the atonement and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment (Lev. 16; Heb. 9：22,23); and that this work in the antitype, beginning in 1844, consists in actually blotting out the sins of believers (Acts 3：19), and occupies a brief but indefinite space of time, at the conclusion of which the work of mercy for the world will be finished, and the second advent of Christ will take place. 十，新约的圣所就是上帝在天上的帐幕，保罗在希伯来书第8章及之后的章节中谈到了这一点，即是我们的主作为大祭司供职的地方；这个圣所是摩西帐幕所预表的实体，而与此相关的，我们的主作祭司的工作则是前一个时代犹太祭司工作的实体（来 8：1-5 等）；这个天上圣所，而不是地球，是在二千三百日结束时要被洁净的，在这种情况下，所谓的洁净，正如在预表中一样，只是大祭司进入至圣所，完成与此相关的圣职，藉着进行赎罪的工作并从圣所中除去通过在第一层圣所的供职转移到至圣所的罪孽（利 16; 来 9：22，23）；这项工作的实体始于 1844 年，在于涂抹信徒的罪（徒 3：19），并且占据了短暂但不确定的时期，在其结束时，对世界进行的怜悯之工作就会结束，届时基督将会第二次降临。 XI – That God’s moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the “ark of the covenant,” or testament (Num. 10：33; Heb. 9：4, etc.); that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God’s testament; for under the sounding of the seventh trumpet we are told that “the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” Rev. 11：19. 十一，上帝的道德要求在每一个时代对所有人都是相同的； 这些都已概括地包含在耶和华在西奈山上颁布的诫命中，刻在石版上，并存放在柜中，因此这柜被称为“约柜”，或法柜（民 10：33；来 9：4等）； 这律法是不可变更和永远长存的，是存放在天上真正圣所的约柜中之石版的副本，出于同样的原因，约柜也被称为上帝的法柜； 因为在第七号吹响时，我们得知“上帝天上的殿开了，在祂殿中现出祂的约柜”。 启 11：19。 XII – That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before Paradise was lost (Gen. 2：2,3), and which will be observed in Paradise restored (Isa. 66：22,23); that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms Jewish Sabbath, as applied to the seventh day, and Christian Sabbath, as applied to the first day of the week, are names of human invention, unscriptural in fact, and false in meaning. 十二，该律法的第四条诫命要求我们在每周的第七日（普遍称为星期六）禁戒我们自己的工作，并履行神圣和宗教的职责； 这是圣经中唯一指明的每周的安息日，是在失去乐园之前所分别的日子（创 2：2,3），也是在恢复乐园后将继续遵守的一日（赛 66：22,23）； 这些安息日制度所依据的事实将其限制在第七日，因为它们并不适用于任何其他日子；犹太人的安息日（应用于第七日）和基督教的安息日（应用于一周的第一日）这些术语都是人类发明的名称，事实上不符合圣经，而且含义错误。 XIII – That as the man of sin, the papacy, has thought to change times and laws (the law of God, Dan. 7：25), and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isa. 56：1,2; 1 Peter 1：5; Rev. 14：12, etc. 十三，作为大罪人，罗马教皇必想改变节期和律法（上帝的律法，但 7：25），并且在第四条诫命上误导了几乎整个基督教界，我们发现了一个与此相关的预言，论到在基督复临之前，这方面的改革将在信徒中进行。 赛 56：1，2； 彼前 1：5； 启 14：12等。 XIV – That the followers of Christ should be a peculiar people, not following the maxims, nor conforming to the ways, of the world; not loving its pleasures nor countenancing its follies; inasmuch as the apostle says that “whosoever therefore will be” in this sense, “a friend of the world, is the enemy of God” (James 4：4); and Christ says that we cannot have two masters, or, at the same time, serve God and mammon. Matt. 6：24. 十四，基督的跟随者应该是一群独特的子民，不追随世界的规律，也不效法世界的做法；不喜爱其欢乐，也不纵容其愚行； 正如使徒所说：“所以凡想要与世俗为友的，就是与上帝为敌了。”（雅 4：4）； 基督说我们不能有两个主，或者同时又侍奉上帝，又侍奉玛门。 太 6：24。 XV – That the Scriptures insist upon plainness and modesty of attire as a prominent mark of discipleship in those who profess to be the followers of Him who was, “meek and lowly in heart,” that the wearing of gold, pearls, and costly array, or anything designed merely to adorn the person and foster the pride of the natural heart, is to be discarded, according to such scriptures as 1 Tim. 2：9,10; 1 Peter 3：3,4. 十五，圣经坚决提倡，对于凡宣称自己是那“心里柔和谦卑”之主的门徒来说，着装朴素和端庄是门徒身份的显着标志，根据提前 2：9，10； 彼前 3：3，4等经文，以黄金、珍珠和贵价的衣裳为妆饰，或任何仅仅为了装饰个人和培养本性的骄傲而设计的东西，都应该弃绝。 XVI – That means for the support of evangelical work among men should be contributed from love to God and love of souls, not raised by church lotteries, or occasions designed to contribute to the fun-loving, appetite-indulging propensities of the sinner, such as fairs, festivals, oyster suppers, tea, broom, donkey, and crazy socials, etc., which are a disgrace to the professed church of Christ; that the proportion of one’s income required in former dispensation can be no less under the gospel; that it is the same as Abraham (whose children we are, if we are Christ’s, Gal. 3：29) paid to Melchisedec (type of Christ) when he gave him a tenth of all (Heb. 7：1-4); the tithe is the Lord’s (Lev. 27：30); and this tenth of one’s income is also to be supplemented by offerings from those who are able, for the support of the gospel. 2 Cor. 9：6; Mal. 3：8,10. 十六，支持福音工作的收入来源应该出自人们对上帝的爱和对世人的爱，而不是透过教会彩票或旨在促进罪人爱宴乐、放纵食欲的活动来筹集。例如集市 、节庆、牡蛎晚餐、茶会、扫帚、驴和疯狂的社交活动等等，这些都是自称是基督的教会的耻辱；从前的体制对人们收入所要求的比例，在福音时代也不能少。；亚伯拉罕也是如此（我们既属乎基督，就是亚伯拉罕的后裔，加 3：29），他把将自己所得来的，取十分之一给麦基洗德（基督的预表）（来 7：1-4）； 因为十分之一是属于耶和华的（利 27：30）；除了人们收入的十分一之外，有能力的人也需以额外的捐献来补足，以支持福音的工作。 林后 9：6； 玛 3：8,10。 XVII – That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration, or conversion. 十七，由于顺性或属肉体的心是与上帝和祂的律法为敌的，这种敌意唯有藉着将不圣洁的原则换成圣洁的原则，达到情感上的彻底转变才能克服、这种转变伴随着悔改和信心，是圣灵的特殊工作，并构成了重生，或悔改归主。 XVIII – That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offenses, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. 十八，由于所有人都违背了上帝的律法，并且不能靠自己顺从祂公正的要求，因此我们要依靠基督，首先，使我们从过去的过犯中称义，其次，靠着恩典，使我们在将来能够对他神圣的律法献上可蒙悦纳的顺从。 XIX – That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Cor. 12 and Eph. 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that, in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and to work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. 十九，上帝应许祂的灵要藉着某些恩赐在教会中显现它自己，特别是在 林前 12 和 弗 4 中所列举的；因为圣经本身就足以使我们有得救的智慧，所以这些恩赐并不是为了取代或代替圣经，就正如圣经无法取代圣灵一样；藉着不同的运作方式 ，圣灵会显现它自己并与上帝的子民同在，引导人们理解它所默示的话语，使人们知罪， 并在内心和生活中做出改变 ，一直到世界的末了；那些否认圣灵的地位和工作的人，显然否认了圣经中指定圣灵的工作和地位的部分。 XX – That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; and that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. 二十，上帝按照祂统一对待世人的原则，宣告基督第二次降临的临近；这项工作是启示录第14章的三重信息所代表的，该信息也是最后一个揭示基于上帝律法的改革工作的信息，使祂的子民可以为这事件做好充分的准备。 XXI – That the time of the cleansing of the sanctuary (See proposition X.), synchronizing with the time of the proclamation of the third message (Rev. 14：9,10), is a time of investigative judgment, first, with reference to the dead, and secondly, at the close of probation, with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation, – points which must be determined before the Lord appears. 二十一，洁净圣所的时期（参阅第十条），与宣告第三天使信息的时期同步（启 14：9，10），是一个查案审判的时期。首先，审判已经死了的人，然后，审判在恩典时期结束时活着的人，以决定现在沉睡在地球尘埃中的无数人中，谁配得在第一次的复活中有份，以及在活着的群众中，谁配得被接升天，——在主降临之前必须确定的几个要点。 XXII – That the grave, whether we all tend, expressed by the Hebrew word sheol and the Greek word hades, is a place, or condition, in which there is no work, device, wisdom, nor knowledge. Eccl. 9：10. 二十二，用希伯来文“sheol”和希腊文“hades”来表达的“阴间”一词，无论我们愿意与否，都是指一个“没有工作、谋略、智慧或知识”的地方或状态。 传 9：10。 XXIII – That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Ps. 146：4; Eccl. 9：5,6; Dan. 12：2. 二十三，死亡使我们陷入一种沉默、无活动和完全无意识的状态。诗 146：4； 传9：5，6； 但 12：2。 XXIV – That out of this prison-house of the grave, mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second coming of Christ; the wicked, in the second resurrection, which takes place in a thousand years thereafter. Rev. 20：4-6. 二十四，人类将透过身体的复活从这个监狱般的坟墓中被释放出来； 义人在基督复临时的第一次复活里有份； 而恶人则在一千年之后的第二次复活里有份。 启 20：4-6。 XXV – That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the risen righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 1 Thess. 4：16,17; 1 Cor. 15：51,52. 二十五，在号筒末次吹响时，活着的义人将在一霎时、眨眼之间被改变，并与复活的义人一同被提到空中与主相遇，从此与主永远同在。 帖前 4：16，17； 林前 15：51，52。 XXVI – That these immortalized ones are then taken to heaven, to the New Jerusalem, the Father’s house, in which there are many mansions (John 14：1-3), where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years (Rev. 20：4; 1 Cor. 6：2,3); that during this time the earth lies in a desolate and chaotic condition (Jer. 4：23-27), described, as in the beginning, by the Greek term abussos—“bottom- less pit” (Septuagint of Gen. 1：2); and that here Satan is confined during the thousand years (Rev. 20：1,2), and here finally destroyed (Rev. 20：10; Mal. 4：1); the theater of the ruin he has wrought in the universe being appropriately made, for a time, his gloomy prison-house, and then the place of his final execution. 二十六，然后，这些不朽坏的人被带到天国的新耶路撒冷，天父的家，那里有许多住处（约14：1-3），他们在那里与基督一同作王一千年，审判世界和堕落的天使，分配在一千年结束时要对他们执行的惩罚（启 20：4；林前 6：2，3）； 在此期间，地球处于荒凉和混乱的状态（耶 4：23-27），这就正如地球起初的状态那样，是用希腊术语“abussos”——“无底坑”来描述的（七十士译本中的创 1：2）； 撒旦将在这里被困一千年（启 20：1，2），并在这里最终被毁灭（启 20：10；玛 4：1）；这个因他的原故而成了宇宙中的一个废墟的剧场，正好适合暂时当他的阴暗监狱，和他最后被处刑的地方。 XXVII – That at the end of the thousand years the Lord descends with his people and the New Jerusalem (Rev. 21：2), the wicked dead are raised, and come up on the surface of the yet unrenewed earth, and gather about the city, the camp of the saints (Rev. 20：9), and fire comes down from God out of heaven and devours them. They are then consumed, root and branch (Mal. 4：1), becoming as though they had not been. Obad. 15,16. In this everlasting destruction from the presence of the Lord (2 Thess. 1：9), the wicked meet the “everlasting punishment” threatened against them (Matt. 25：46), which is everlasting death. Rom. 6：23; Rev. 20：14,15. This is the perdition of ungodly men, the fire which consumes them being the fire for which “the heavens and the earth, which are now,. . . are kept in store,” which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3：7-12. 二十七，一千年结束时，主与祂的子民和新耶路撒冷一起降临（启 21：2），死了的恶人要复活，来到尚未更新的地表上，聚集在圣城周围， 即圣徒的营（启 20：9），有火由上帝那里从天降下并吞噬了他们。 然后，他们的根本和枝条都会被烧尽（玛 4：1），他们就归于无有。 （俄 1：15，16）。 他们要受永远灭亡的刑罚，离开主的面（帖后 1：9），恶人要面临向他们宣布的“永刑”（太 25：46），即永远的死亡。 罗 6：23； 启 20：14,15。 这就是不敬虔之人的灭亡，那烧灭他们的火，虽然“现在的诸天与地还是…存留” ，但到时候，连各种元素也要熔化，又要清除一切由罪孽的咒诅在地球上造成之最深的污迹。彼后 3：7-12。 XXVIII – That new heavens and a new earth shall spring by the power of God from the ashes of the old, and this renewed earth, with the New Jerusalem for its metropolis and capital, shall be the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3：13; Ps. 37：11,29; Matt 5：5. 二十八，新天新地将藉着上帝的大能从旧世界的灰烬中诞生，而这个更新的地球，以新耶路撒冷为大都市和首都，将成为圣徒永恒的产业，并义人永远居住的地方。彼后 3：13； 诗 37：11，29; 太 5：5。 1889 Yea r Book 1889 - Revised Statements of Belief

All trinity studies Previous Download Next What Did Moses Tell the Hebrews about the God They Worshipped What did Moses tell the Hebrews about the God they worshipped? Hear, O Israel: The Lord our God is one Lord. Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." (Deut. 6:4,5) Our former Trinitarian brethren claim that this "one Lord" is the Trinity God (God the Father, God the Son, and God the Holy Ghost). If this true then the Hebrews should have understood this truth about the God they worshipped. Let's see if the Trinitarians are correct. "And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment." (Mark 12:28-30) Jesus quoted Deut. 6:4,5. Notice how the scribe replied to Jesus: "And the scribe said unto him, Well, Master, thou hast said THE TRUTH: for there is ONE GOD; and there is NONE OTHER BUT HE: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." (Mark 12:32,33) Now notice how Jesus replied to the scribe: "And when Jesus saw that he answered discreetly, he said unto him, THOU ART NOT FAR FROM THE KINGDOM OF GOD. And no man after that durst ask him any question." (v. 34) And who was the "one God" that the Hebrews acknowledged and worshipped? "...we have one Father, even God." (John 8:41) What did the disciples of Christ believe about God? "But to us there is but ONE GOD, THE FATHER, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." (1 Cor. 8:6) "ONE GOD AND FATHER OF ALL, who is above all, and through all, and in you all." (Eph. 4:6) And in the Old Testament, the prophet Malachi said this too: "Have we not all ONE FATHER? hath not ONE GOD created us?..." (Mal. 2:10) So what is the correct understanding of Deut. 6:4 according to this exchange between Christ and the scribe? That the "one God" is God the Father, not a Trinity. The Hebrews did not have a Trinity God. They had the knowledge of the true God! Ellen G. White wrote this: "The Hebrews were the only nation favored with a knowledge of the true God..." (5T 196) And what did Moses know about Christ? "For had ye believed Moses, ye would have believed me: for he wrote of me." (John 5:46) Jesus here basically said that He and Moses believed the same thing. So what did Jesus say in this chapter? Let me share with you something that startles a trinitarian... "For as the Father hath life in himself; so hath he given to the Son to have life in himself." (John 5:26) "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive." (John 5:43) What? Jesus said the Father gave Him life and He came in His Father's name! Now what kind of life did the Father give to His Son? Trinitarians claim that this was referring to His human life, but WAIT! Let's read the context, "For the Father judgeth no man, but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath EVERLASTING LIFE, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man." (John 5:22-27) Does this sound like the human life? It's nowhere even in the context. It is eternal life that the Father gave to His Son. "In him was life; and the life was the light of men." (John 1:4) "And this is the record, that God hath given to us eternal life, and this life is in his Son." (1 John 5:11) The truth is what the Bible declares about God the Father and Jesus is His Son. This knowledge is LIFE ETERNAL. "And this is life eternal, that they might know thee THE ONLY TRUE GOD, and JESUS CHRIST, whom thou hast sent." (John 17:3) "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." (1 John 4:9) Previous All trinity studies Next Back to top

All trinity studies Previous Download 看中文 Next One God and One Lord “One God and One Lord” “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” (1 Cor. 8:6) The distinction between the Father and His Son here in this text is clear. The Father is the one God “of whom are all things.” Even Christ belongs to God the Father. 1Corinthians 3:23And ye are Christ's; and Christ is God's. “...Christ the power of God, and the wisdom of God.” (1 Cor. 1:24)“The Lord possessed me in the beginning of his way, before his works of old.” (Prov. 8:22) “...he [Father] giveth to all life, and breath, and all things.” (Acts 17:25) “For as the Father hath life in himself; so hath he given to the Son to have life in himself.” (John 5:26) Therefore unto us, there is but one God, the Source of life to all. “One God and Father of all, who is ‘ABOVE ALL,’ and through all, and in you all.” (Eph. 4:6) But unto us, there is also but one Lord, Jesus Christ “by whom are all things.” “Therefore let all the house of Israel know assuredly, that God hath ‘MADE’ that same Jesus, whom ye have crucified, both ‘Lord’ and Christ.” (Acts 2:36) The Father “made” Jesus “Lord,” or kurios in Greek which means “supremacy.” And this supremacy was given to Christ when He sat at the right hand of God after His ascension, which was the glory He had before the world was (John 17:5). So even before the world was, the Father “made” His Son, “Lord,” and if the Father made Him “Lord,” it implies that before that, He was not “Lord.” Supremacy was invested in Him by His Father before the world was. “But to us there is but... one Lord Jesus Christ, by whom are all things, and we by him.” (1 Cor. 8:6) This verse already provides us the reason for the Supremacy invested in Christ, it said, “by whom are all things.” “...God, who created all things BY Jesus Christ.” (Eph. 3:9) “For ‘BY HIM’ [Christ] were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created ‘BY HIM,’ and ‘FOR HIM.’” (Col. 1:16) This is why we have one God the Father because we recognize Him as above all because He is the Great Source of all. This is why we have one Lord, Jesus because the Father made Him Supreme over all creations, by making Him our Great Creator. What is the implication of the invested supremacy in Christ over all creation? “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is ‘Lord,’ to the glory of God the Father.” (Phil. 2:9-11) If the worship of the Son is for the glory of the Father, then this must be included in the context and proclamation of the everlasting gospel in the first angel’s message in Revelation 14:6,7. “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.” (Rev. 14:7) Previous All trinity studies Next Back to top

All trinity studies Previous Download Next General Info on 1 John 5 7 This is general info on 1 John 5:7. Does 1 John 5:7-8 Have Added Text? Some person or persons in centuries past were so zealous to find support for their belief in the Trinity that they literally added it. There are numerous Scholars in fact that inform us that this passage has a spurious comment which has been added. The textual Scholar Bart Ehrman described this forgery as follows: “…this represents the most obvious instance of a theologically motivated corruption in the entire manuscript tradition of the New Testament.” Thus the scholarly consensus is that this passage is a Latin corruption that found its way into a Greek manuscript at an early date while being absent from the THOUSANDS of other manuscripts. This addition is so famous and hence so well known that it has even been given its own name and is called the “Comma Johanneum.” Comma means a short clause. Modern Bible translations come from two manuscripts called the Codex Sinaiticus, which has more edits than any other manuscript in Biblical history (14800 edits), and the Codex Vaticanus which comes from the Vatican. These two manuscripts do NOT contain the Comma Johanneum and why this added text is not found in modern Bible translations other than the NKJV where it was added only to match the KJV. The King James New Testament on the other hand was compiled from over 5000 copies of copies of the original manuscripts which have long since perished. Now please take careful note that this added text was found in only ONE of the 5000 plus manuscripts. THAT MEANS ADDED! And so there is not one major theologian that does not acknowledge this fact. And yet considering all the irrefutable facts, it is amazing that there are still some who go into denial rather than acknowledge this well-known corruption that is so famous that it has even been given its own name! The English King James Bible translated in 1611 AD retains this Trinitarian forgery, but none of our modern translations have it except the NKJV where it was added to match the KJV. The King James Version reads as follows, “For there are three that bear record IN HEAVEN, THE FATHER, THE WORD, AND THE HOLY GHOST: AND THESE THREE ARE ONE. 8 AND THERE ARE THREE THAT BEAR WITNESS IN EARTH, the Spirit, and the water, and the blood: and these three agree in one.” 1 John 5:7-8 Thus the words in CAPS are found in the KJV, NKJV but are missing from almost every other translation. Thomas Nelson and Sons Catholic Commentary, 1951, page 1186 states, “It is now generally held that this passage, called the Gomma Johanneum, is a gloss that crept into the text of the Old Latin and Vulgate at an early date, but found its way into the Greek text only in the 15th and 16th centuries.” Here is how 1 John 5:7-8 reads from the NIV and most other Bible translations. “For there are three that testify: 8 the Spirit, the water and the blood; and the three are in agreement.” Erasmus did not include the infamous Comma Johanneum of 1 John 5:7-8 in either his 1516 or 1519 editions of his Greek New Testament but made its way into his third edition in 1522 because of pressure from the Catholic Church. After his first edition appeared in 1516, there arose such a furor over the absence of the Comma that Erasmus needed to defend himself. He argued that he did not put in the Comma Trinitarian formula because he found no Greek manuscripts that included it. Once one was produced called the Codex 61, that was written by one Roy or Froy at Oxford in c. 1520, he reluctantly agreed to include it in his subsequent editions. Erasmus probably altered the text because of politico-theologico-economic concerns. He did not want his reputation ruined, nor his Novum Instrumentum to go unsold. Thus it passed into the Stephanus Greek New Testament in 1551 (first New Testament in verses), which came to be called the Textus Receptus, and became the basis for the Geneva Bible New Testament in 1557 and the Authorized King James Version in 1611. Note the image of the Codex 61 with the added words underlined in red. “The passage as given in the KJV is in no Greek MS earlier than the 15th and 16th centuries. The disputed words found their way into the KJV by way of the Greek text of Erasmus (see Vol. V, p. 141). It is said that Erasmus offered to include the disputed words in his Greek Testament if he were shown even one Greek MS that contained them. A library in Dublin produced such a MS (known as 34), and Erasmus included the passage in his text. It is now believed that the later editions of the Vulgate acquired the passage by the mistake of a scribe who included an exegetical marginal comment in the Bible text that he was copying. The disputed words have been widely used in support of the doctrine of the Trinity, but, in view of such overwhelming evidence against their authenticity, their support is valueless and should not be used. In spite of their appearance in the Vulgate A Catholic Commentary on Holy Scripture freely admits regarding these words: “It is now generally held that this passage, called the Comma Johanneum, is a gloss that crept into the text of the Old Latin and Vulgate at an early date, but found its way into the Greek text only in the 15th and 16th centuries” (Thomas Nelson and Sons, 1951, p. 1186).” — (The Seventh-day Adventist Bible Commentary, vol. 7, p. 675) The Seventh day Adventist Biblical Research Institute also admits this text in 1 John 5:7 is added. So their final conclusion and advice to Seventh day Adventists was “...you should NOT use this text.” So the SDA BRI and the SDA Bible Commentary both acknowledge this text is added and say it should not be used, and yet you constantly see Adventists and their key organizations using this verse anyway. So Seventh day Adventists are not following their own advice. “I saw that God had especially guarded the Bible; yet when copies of it were few, learned men had in some instances changed the words, thinking that they were making it more plain, when in reality they were mystifying that which was plain, by causing it to lean to their established views, which were governed by tradition.” — (E.G. White, EW, 220.2) Previous All trinity studies Next Back to top

All trinity studies Previous Download 看中文 Next Who is the Comforter According to the Bible Who is the Comforter According to the Bible? John 14:16-28 tells us many times that the Comforter is Christ by His Spirit, but the moment Jesus says “another Comforter,” most become blind to the fact He is referring to Himself by His Spirit despite His clear words that follow. The Greek word for another is “allos,” which means another of the exact same kind and hence means another as the same kind as Christ. Jesus was present with His disciples in physical form but after His ascension He comes back in another form, that is, by His Spirit. Hence the “another” is His Spirit. Because Christ's Spirit can function independently of Himself, it is like His Spirit is “another.” And because it is His Spirit, it is “another” of the same kind. If the Comforter was someone different, then John would have used the word “heteros,” meaning another of a different kind. Easy to understand once you know. Most also fail to notice that Jesus often speaks of Himself in the third person as He has in this passage. See John 17:1-3 for one such example. Compare “heteros” with “allos” HELPS Word-studies © 1987, 2011 by Helps Ministries, Inc. G2087 héteros – another (of a different kind). 2087 /héteros (“another but distinct in kind”) stands in contrast to 243 /állos (“another of the same kind”). 2087 /héteros (“another of a different quality”) emphasizes it is qualitatively different from its counterpart (comparison). [2087 (héteros) sometimes refers to “another” of a different class group or type (as in Plato; Oxy. papyri).] G243 állos (a primitive word) – another of the same kind; another of a similar type. In v. 16 Jesus says He will send “another” Comforter but leaves no doubt as to who He meant in v. 18. In unmistakable words Jesus says “I will not leave you comfortless: I will come to you.” This “other Comforter” is none other than Christ Himself in another form (Spirit form). He is not seen (physically) as He was when He was here on earth. He is removed from the eye of sense, but He is still with us in Spirit. The Comforter is referred to as the Spirit of truth in v. 17, which is Christ. Ten verses earlier Jesus says, “I am the truth” (v. 6) and by His Spirit, He is the “Spirit of truth.” In v. 17 we also see that the Comforter is someone whom the world cannot receive because it does not know Him. But Christ tells His disciples that they know the Comforter for He is dwelling with them. The only one with them is Christ! In verse 19 Christ says that in a while the world seeth me no more referring to His death and resurrection, so in v. 18 and 19 Christ is saying that though He is leaving, He will not leave them Comfortless and is going to come back to them. So the disciples knew it was Christ who was going to return to them as their Comforter, but did not understand how. So Judas, not Iscariot, asks Christ how is He going to manifest Himself to them as the Comforter and not unto the world? (v. 22) How did the disciples understand “another Comforter?” Did they understand that Christ was talking about someone else? No! This Judas understood perfectly that it was Christ who was coming back to them and not someone else. Notice that his question is not “WHO” but “HOW?” So he was not wondering “who” but “how” Christ was going to manifest Himself to them as their Comforter. The answer is: by His Spirit, which is something they did not yet understand. In John 16:7 Jesus says, “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” So how is it that the Comforter who was yet to be sent to them was dwelling with them in John 14? In John 7:39 we find “But this spoke he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.” If the Holy Spirit was another being as per the trinity doctrine, it would not be dependent on Christ returning to the Father and being glorified before it could be given. The Holy Spirit could not be given until Christ was glorified as this is how Christ returns as another, that is, by His Holy Spirit. John 14:23 above says “we will come unto him and make our abode with him.” That is, both the Father and the Son through the Holy Spirit. This is not a separate person of the Godhead who is being sent, it is the very life of God coming to us through His Son Jesus Christ. Who is more qualified to comfort us other than someone who has lived and suffered as one of us and knows what it is like to be tempted? How precious is it to have both the Father and Son? How many times did Jesus say that He will be our Comforter in John 14? [Parentheses are added] 1. John 14:17 “Even the Spirit of truth [Jesus is the truth and by His Spirit He is the Spirit of truth]; whom the world cannot receive, because it seeth him not, neither knows him: but you know him; for he dwelleth with you [Christ is the only one with them], and shall be in you [by His Spirit as the Comforter].” 2. John 14:18 “I [Jesus] will not leave you comfortless: I will come to you.” 3. John 14:20 “At that day you shall know that I am in my Father, and you in me, and I in you [by His Spirit as the Comforter].” 4. John 14:21 “He that has my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him [by His Spirit as the Comforter].” 5. John 14:22 “Judas saith unto him, not Iscariot, Lord, how is it that you [Jesus] will manifest thyself unto us [as the Comforter], and not unto the world?” 6. John 14:23 “If a man love me, he will keep my words: and my Father will love him, and we [Jesus and His Father] will come unto him, and make our abode with him.” 7. John 14:28 “You heard me say, I [Jesus] am going away and I am coming back to you [by His Spirit as the Comforter].” Note also that the Greek word “paraklētos” is used 5 times in Scripture and refers to Christ. It is used four times in John 14:16, 26; 15:26; 16:7 and is translated as “Comforter,” and it is used once in 1 John 2:1 where it is translated as “advocate.” 1 John 2:1 “if any man sin, we have an advocate [paraklētos] (Comforter) with the Father, Jesus Christ the righteous:” [Parentheses are added] Thus Jesus Christ is both our “Comforter” and “advocate.” The Comforter is not another being but Christ Himself by His Spirit. Who but Christ who has been tempted and suffered as us, and lived as one of us is more qualified to Comfort us? How blessed we are to have our Saviour in us as our Comforter! Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Is the Holy Spirit the Third Highest Being in Heaven Is the Holy Spirit the Third Highest Being in Heaven? The Trinity doctrine teaches 3 CO-EQUAL beings and hence it claims the 3 highest BEINGS in Heaven are therefore the Father, Son and Holy Spirit. Thus the Trinity doctrine declares the Holy Spirit is the third highest being in heaven. But according to Ellen White in the first chapter of Patriarchs and Prophets (p. 35), the third highest being in Heaven before the entrance of sin was Lucifer. And after the fall, Ellen White says Gabriel was the next in line. “It was Gabriel, the angel next in rank to the Son of God, who came with the divine message to Daniel.” — (E.G. White, DA, p. 234) Now consider the following. Who wants to be like the most High and be worshipped and prayed to as God? Isaiah 14:12-14 informs us that this is Satan's desire. Has Satan devised a clever scheme to regain his lost third position and the worship he craves? By Satan creating the Trinity doctrine, it creates a non-existent third being. Satan can then step into that position he has created and not only receives the worship he desires, but he would also effectively regain the position he lost as the third highest being in heaven. This is known as worship by representation and is what Satan has also done with Sunday worship. Has Satan succeeded in accomplishing his goal of being included as deity? If we now believe the Holy Spirit can be worshipped and prayed to just like the Father and the Son, who actually receives our worship? If the Holy Spirit is not a third being then what spirit would we have according to our belief and who would we be giving our adoration to? It would be Satan himself! Below is even a clearer quote from Ellen White that reveals the Holy Spirit is NOT a being let alone the third highest being as the Trinity doctrine claims. She wrote that Satan was second to Christ making Satan the third highest being in heaven. Hence the Holy Spirit is not some third being called “god the holy spirit” as the Trinity doctrine claims but the Spirit of the Father and Son. Below we find that Satan wanted to be next to God and have Christ second to Him. In other words, for the three highest beings in Heaven to be the Father, Satan and Christ. This also proves Ellen White was not a Trinitarian and never saw the Holy Spirit as a third being as some have misunderstood due to her use of the word person in regards to the Holy Spirit. “Satan, who was once a beautiful angel in the heavenly courts, became a fallen angel because HE DID NOT WANT TO OCCUPY A SECONDARY PLACE, BUT TO BE NEXT TO GOD. HE WOULD HAVE THE LORD JESUS BECOME SECOND TO HIM, for his own glory was very precious in his own sight. He was jealous of Christ, the Saviour. Study the Word of God, and see what this jealousy led to in the end. There is nothing to be gained by jealousies. Although in the beginning Satan was an exalted angel of great glory in the heavenly courts, THAT GLORY BECAME EXTINGUISHED THROUGH HIS CRAVING TO BE THE HIGHEST ONE NEXT TO GOD.” — (E.G. White, Ms74, March 20, 1910) This quote from Ellen White proves inarguably that the Holy Spirit is NOT and CANNOT be a third highest CO-EQUAL being in Heaven, and hence is NOT and CANNOT be a being at all. By Satan creating the Trinity doctrine and the idea of the Holy Spirit as a third being, Satan effectively gets his third highest position back, but more importantly, he obtains worship as a god by representation just as he always wanted. Thus the third person in the Trinity is actually Satan! It should be obvious that if you get this wrong you will not be in the kingdom. Note the table for clarity. The Holy Spirit is not included in the Biblical view as it is not a literal being but the Spirit of the Father and Son. Satan used to hold the third highest position in Heaven until he was thrown out and Gabriel took his place. Previous All trinity studies Next Back to top

All trinity studies Previous Download Next When Christians are Asked if They Believe in the Trinity When Christians are asked if they believe in the trinity, they often say yes without even knowing exactly what it is. And most also say that it does not really matter anyway as it is not a salvation issue. But that could not be further from the truth and if we truly love the Lord then we should want to know anyway. As seen earlier, John called those teaching that all three are one were antichrist. Are those John calls antichrist saved? Not likely! Many serious problems arise from not knowing as we have seen already, but the following is one of the worst. Seventh day Adventists are most easily misled here because when informed of the truth, they typically turn to the internet where they eventually find a handful of easily misunderstood quotes by Ellen White, which were compiled by LeRoy Froom with the deliberate intent to deceive. Without even checking what the Bible says, they put their trust in these misunderstood quotes and never look deeper, or examine her other writings to see what she really meant. Some have the mentality that their Church could never be wrong. What a tragic mistake. Reading Revelation chapters 13 and 14 we find that the mark of the beast is about who we worship. Isaiah 14:12-14 says that Satan desires to be worshipped as God. But if Satan asked you to worship him, would you do it? Of course not. And Satan of course knows this. So Satan gets himself a front man and props him up so when they are worshipped, he receives worship by proxy. This is called worship by representation. There are two ways Satan does this with Christians and both come from sun worship, which as you have already seen is really the worship of Satan. The first way is through Sunday worship. For those who are unaware, Scripture informs us that the Lord's Sabbath is a sign that it is God whom we worship and God who sanctifies us when we keep His Seventh day Holy. Revelation 13:2 says Satan gave his power, throne and great authority to the first beast which is the Papal Church system. So when this beast power is being worshipped, who is really being worshipped? Satan himself! So where does worship come into this? By Satan through the Catholic Church implementing his own day of worship being Sunday. That is, Sunday worship that evolved from sun worship. The second way is by worship of the Holy Spirit as a non-existent literal being, and so Satan steps in to receive this worship by representation once again. This was something he put in place a long time ago in 381 A.D. The Bible never teaches that the Holy Spirit is God or that the Holy Spirit should be prayed to or worshipped, and yet the Catholic Church does this. Today there are more and more from other denominations now doing the same. Previous All trinity studies Next Back to top

All trinity studies Previous Download 看中文 Next Whom to Worship WHOM TO WORSHIP ? THE FIRST ANGEL’S MESSAGE A Bible Study 1. What is the First Angel’s Message ? (Revelation 1:3) “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. (Revelation 14:6-7) “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear GOD, and give glory to HIM; for the hour of HIS judgment is come: and worship HIM that MADE heaven, and earth, and the sea, and the fountains of waters.” 2. Who is the Judge ? (Hebrews 12:22-24) “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and TO GOD the JUDGE OF ALL, and to the spirits of just men made perfect, AND TO Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” 3. By Whom will God the Father judge all ? (Romans 2:16) “In the day when GOD SHALL JUDGE the secrets of men BY Jesus Christ according to my gospel.” (John 5:22-23) “For the FATHER judgeth no man, but hath COMMITTED all judgment unto the Son: That all men should honour the SON, even as they honour THE FATHER. He that honoureth not the SON honoureth not THE FATHER which hath sent him.” (John 5:30) “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but THE WILL of THE FATHER which hath sent me.” 4. Who is the Creator? (Acts 4:24- 27) “Lord, thou art GOD, which hast MADE heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against THE LORD, and against HUS Christ. For of a truth against THEY HOLY CHILD Jesus, whom THOU hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,” 5. By Whom did God the Father create all things ? (1 Corinthians 8:6) “But to us there is but ONE GOD, THE FATHER, of WHOM ARE ALL THINGS, and we in HIM; and one Lord Jesus Christ, by whom are all things, and we by him.” (Proverbs 30:4) “Who hath ascended up into heaven, or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is HIS NAME, and what is HIS SON’S Name, if thou canst tell ?” (Ephesians 3:9) “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been HID IN GOD, WHO CREATED ALL THINGS by Jesus Christ:” 6. How did the Father create all things by Jesus Christ ? (John 1:1-4) “In the beginning was the Word, and the Word was WITH GOD, and the Word was God. The same was in the beginning WITH GOD. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men.” (John 5:26) “For as THE FATHER HATH LIFE IN HIMSELF ; so hath HE GIVEN to the Son to have life in himself;” 7. What does “God” in John 1:1 mean ? (John 1:1, 14, 18) “In the beginning was the Word, and the Word was WITH GOD, and the Word was God....And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the ONLY BEGOTTEN OF THE FATHER,) full of grace and truth.... No man hath seen GOD at any time, THE ONLY BEGOTTEN SON, which is in the bosom of THE FATHER, he hath declared HIM.” 8. Did Christ inherit His name from His Father ? (Hebrews 1:1-5) “GOD, who at sundry times and in divers manners SPAKE in time past unto the fathers by the prophets, Hath in these last days SPOKEN unto us BY HIS SON, whom HE hath appointed heir of all things, by whom also HE made the worlds; Who being the brightness of HIS GLORY, and the express image of HIS PERSON, and upholding all things by the word of HIS POWER, when he had by himself purged our sins, sat down on THE RIGHT HAND of the Majesty on high: Being made so much better than the angels, as he hath by INHERITANCE obtained a more excellent name than they. For unto which of the angels SAID HE at any time, THOU ART MY SON, this day HAVE I BEGOTTEN THEE ? And again, I WILL BE to him A FATHER, and he shall be TO ME A SON ?” (Genesis 1:26, 5:2) “And GOD said, Let US make man in OUR image, after OUR likeness.... Male and female CREATED HE them; and blessed them, and called “their” name Adam, in the day when they were created.” (John 5:43) “I am come in MY FATHER’s NAME, and ye receive me not: if another shall come in his own name, him ye will receive.” 9. How was the Holy Spirit involved in creation ? (Job 33:4) “THE SPIRIT OF GOD hath made me, and THE BREATH OF THE ALMIGHTY hath given me life.” (John 20:22) “And when he had said this, he BREATHED on them, and saith unto them, Receive ye THE HOLY SPIRIT:” (John 3:34-35) “For he whom GOD hath SENT speaketh THE WORDS OF GOD: for GOD GIVETH not THE SPIRIT by measure unto him. THE FATHER LOVETH THE SON, and hath GIVEN ALL THINGS into his hand.” 10. Whom do we worship ? (John 4:22-24) “Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship THE FATHER in spirit and in truth: for THE FATHER seeketh such to worship HIM. GOD is a Spirit: and they that worship HIM must worship HIM in spirit and in truth.” 11. How do we give glory to God the Father ? (John 5:22-24) “For THE FATHER judgeth no man, but hath COMMITTED all judgment unto THE SON: That all men should honour THE SON, even as they honour THE FATHER . He that honoureth not THE SON honoureth not THE FATHER which hath SENT him. Verily, verily, I say unto you, He that heareth my word, and believeth on HIM that SENT me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (Philippians 2:10-11) “At the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should CONFESS that Jesus Christ is Lord, TO THE GLORY OF GOD THE FATHER.” 12. Whom alone do we exalt ? (John 17:3) “This is life eternal, that they might know thee THE ONLY TRUE GOD, (and) Jesus Christ, whom thou hast sent.” 13. Is it important that we take John 17:3 seriously ? (1 John 2:22-25) “Who is a liar but he that denieth that Jesus is the Christ ? He is antichrist, that denieth THE FATHER and THE SON. Whosoever denieth THE SON, the same hath not THE FATHER: he that acknowledgeth THE SON hath THE FATHER also. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in THE SON, and in THE FATHER. And this is the promise that he hath promised us, even eternal life.” 14. Who is worshipped in Revelation ? (Revelation 5:13) “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto HIM that sitteth upon the throne, (and) unto THE LAMB for ever and ever.” (Revelation 7:9-10) “Lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our GOD which sitteth upon the throne, (and) unto THE LAMB.” 15. Whose kingdom is the kingdom of heaven ? (Revelation 11:15) “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our LORD, (and) of HIS CHRIST; and he shall reign for ever and ever.” (Ephesians 5:5) “For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of CHRIST (and) of GOD.” (Revelation 22:1) “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of GOD (and) of THE LAMB.” 16. Why are we not told to worship the Holy Spirit ? (Revelation 5:6) “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, (having) seven horns and seven eyes, (which are) the seven Spirits of GOD (sent forth) into all the earth.” (Galatians 4:6) “And because ye are sons, GOD hath (sent forth) the Spirit (of HIS SON) into your hearts, crying, Abba, Father. (John 14:6, 16-22) “(I am) the way, (the truth), and the life: no man cometh unto the Father, but by me.... And I will pray THE FATHER, and he shall give you another Comforter, that he.... [1] may (abide) with you forever; Even the Spirit (of truth); [2] whom the world cannot receive, because it (seeth him not), neither knoweth him: but ye know him; [3] for he dwelleth with you, and (shall be in you). [1] I will not leave you (comfortless): I WILL COME to you. [2] Yet a little while, and the world (seeth me) no more; but ye (see me): because I live, ye shall live also. [3] At that day ye shall know that I am (in) my FATHER, and ye (in) me, and I (in) you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my FATHER, and I will love him, and will (manifest myself) to him. Judas saith unto him, not Iscariot, Lord, (how) is it that thou wilt (manifest thyself) unto us, and not unto the world ?” (Galatians 2:20) “I am crucified with Christ: nevertheless I live; yet not I, but Christ (liveth in me): and the life which I now live in the flesh I live by the faith of (The Son) of GOD, who loved me, and gave himself for me.” (Psalm 139:7) “Whither shall I go from (thy Spirit) ? or whither shall I flee from (thy Presence) ?” 17. What is blasphemy against the Holy Spirit ? (Mark 3:22, 29-30) “And the scribes which came down from Jerusalem (said), *He hath* Beelzebub, and by the prince of the devils casteth he out devils....But he that shall (blaspheme) against the Holy Spirit hath never forgiveness, but is in danger of eternal damnation: (Because they said), *He hath* an unclean spirit.” (Luke 11:19-20) “And if I by Beelzebub cast out devils, by whom do your sons cast them out ? therefore shall they be your judges. But if I with (the finger of God) cast out devils, no doubt the kingdom of God is come upon you.” (John 14:10) “Believest thou not that I am (in) THE FATHER, and THE FATHER (in) me ? the words that I speak unto you I speak not of myself: but THE FATHER that (dwelleth) (in) me, (HE doeth) the works.” 18. Can we assume that anyone else is worshipped ? (John 14:1, 6) “Let not your heart be troubled: ye (believe) in GOD, (believe also) in me....I am the way, the truth, and the life: no man (cometh) unto THE FATHER, but (by me).” (1 John 1:3) “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our (fellowship) is with THE FATHER, (and) with HIS SON Jesus Christ.” (Revelation 22:18-19) “For I testify unto every man that heareth the words of the prophecy of this book, If any man (shall add) unto these things, GOD (shall add) unto him the plagues that are written in this book: And if any man (shall take away) from the words of the book of this prophecy, GOD (shall take away) his part out of the book of life, and out of the holy city, and from the things which are written in this book.” Previous All trinity studies Next Back to top

All trinity studies Previous Download Next We Should Be Baptized Only in the Name of Jesus We should be baptized ONLY in the name of Jesus ! Acts 2:38 “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost.” Acts 8:12 “ But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” Acts 8:16 “For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.” Acts 10:48 “And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.” Acts 19:5 “When they heard this, they were baptized in the name of the Lord Jesus.” Acts 22:16 “And now why tarriest you ? arise, and be baptized, and wash away your sins, calling on the name of the Lord.” Romans 6:3 “Know you not, that so many of us as were baptized into Jesus Christ were baptized into his death ?” 1 Corinthians 1:13 “Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?” [Implied] Galatians 3:27 “For as many of you as have been baptized into Christ have put on Christ.” “The historical riddle is not solved by Matthew 28:19, since, according to a wide scholarly consensus, it is not an authentic saying of Jesus, not even an elaboration of a Jesus-saying on baptism.” — (Anchor Bible Dictionary, Vol. 1, 1992, p. 585) Catholic Cardinal Joseph Ratzinger (now pope Benedict XVI) makes this confession as to the origin of the chief Trinity text of Matthew 28:19 saying: "The basic form of our (Matthew 28:19 Trinitarian) profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of origin is concerned, the text (Matthew 28:19) came from the city of Rome. The Trinity baptism and text of Matthew 28:19 therefore did not originate from the original Church that started in Jerusalem around 33 A.D. It was rather, as the evidence proves, a later invention of Roman Catholicism completely fabricated. Very few know about these historical facts.” ( http://www.askacatholic.com/_WebPostings/Answers/2012_01JAN/2012JanWhyWereAdjustmentsMade.cfm ) The Catholic Encyclopedia, II, page 263: “The baptismal formula was changed from the name of Jesus Christ to the words Father, Son, and Holy Spirit by the Catholic Church in the second century.” Does Matthew 28:19 prove a Trinity ? https://www.youtube.com/watch?v=pRklea85ZsQ&t=1s  Previous All trinity studies Next Back to top

All trinity studies Previous Download Next The Spirit of Jesus is Our Comforter WE HAVE BEEN LIED TO. THE SPIRIT OF JESUS IS OUR COMFORTER. NOT SOME OTHER GOD AS THE TRINITY CLAIMS! “This refers to the omnipresence of the Spirit of Christ, called the Comforter.” — (Ellen G. White, 14MR 179.2) “Let them study the seventeenth of John, and learn how to pray and how to live the prayer of CHRIST. HE is THE Comforter. He will abide in their hearts, making their joy full.” — (Ellen G. White, Review and Herald, January 27, 1903) “As by faith we look to Jesus, our faith pierces the shadow, and we adore God for His wondrous love in giving JESUS THE COMFORTER.” — (Ellen G. White, 19MR 297.3) “Christ is to be known by the blessed name of Comforter. “The Comforter,” said Christ to His disciples, “which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you, [John 14:26 quoted]” — (E.G. White, Ms7-1902, January 26, 1902) “The Saviour is our Comforter. This I have proved Him to be.” — (Ellen G. White, 8MR 49.3) Jesus said, “I will not leave you comfortless: I will come to you.” John 14:18 __________________________________________________________ NOTE: God raised the Adventist Church as non-Trinitarian. The Trinity doctrine was slowly brought into the Adventist Church long AFTER the death of Ellen White and the pioneers by a suspected Jesuit who is also a known Freemason. The idea of the Holy Spirit as another being was Satan's idea so he could get worship for his creation. The real truth is that the “Holy Spirit” is the power and presence of God and of Christ which can function independently of themselves like a third (but not a literal third) and is how “They” represent “Themselves” where they are not personally present. Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 Read in English 下一篇 叫耶稣从死里复活的是谁 叫耶稣从死里复活的是谁？ 问题： 叫耶稣从死里复活的是谁？耶稣在约翰福音10章17节说“我父爱我，因我将命舍去，好再取回来”，这是否表示祂叫自己复活？或者是所谓的“父，子，圣灵”叫祂复活？还是祂父亲（耶和华）从死里叫耶稣复活的？ 答案：是父上帝也就是耶稣的父亲叫耶稣复活！以下的23节经文证实了这一点。。。 1。 加拉太书 1:1 作使徒的保罗（不是由于人，也不是藉着人，乃是藉着耶稣基督，与叫他从死里复活的父上帝）， 2。 以弗所书 1:17,19,20 17 求我们主耶稣基督的上帝，荣耀的父，将那赐人智慧和启示的灵赏给你们，使你们真知道他。19 并知道他向我们这信的人所显的能力是何等浩大，20 就是照他在基督身上所运行的大能大力，使他从死里复活，叫他在天上坐在自己的右边， 3。 哥林多后书 4:14自己知道那叫主耶稣复活的，也必叫我们与耶稣一同复活，并且叫我们与你们一同站在他面前。 4。 罗马书 6:4 所以我们藉着洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督藉着父的荣耀从死里复活一样。 5。 使徒行传2:22,24 22 “以色列人哪，请听我的话：上帝藉着拿撒勒人耶稣在你们中间施行异能、奇事、 神迹，将他证明出来，这是你们自己知道的。24 上帝却将死的痛苦解释了，叫他复活，因为他原不能被死拘禁。 6。 使徒行传 2:32 这耶稣，上帝已经叫他复活了，我们都为这事作见证。 7。 使徒行传 3:15 你们杀了那生命的主，上帝却叫他从死里复活了。我们都是为这事作见证。 8。 使徒行传 3:26 上帝既兴起他的儿子，就先差他到你们这里来，赐福给你们，叫你们各人回转，离开罪恶。 9。 使徒行传 4:10 你们众人和以色列百姓都当知道，站在你们面前的这人得痊愈，是因你们所钉十字架、上帝叫他从死里复活的拿撒勒人耶稣基督的名。 10。 使徒行传 5:30 你们挂在木头上杀害的耶稣，我们祖宗的上帝已经叫他复活。 11。 彼得前书 1:21 你们也因信着他，信那叫他从死里复活，又给他荣耀的上帝，叫你们的信心和盼望都在于上帝。 12。 歌罗西书 2:12 你们既受洗与他一同埋葬，也就在此与他一同复活，都因信那叫他从死里复活上帝的功用。 13。 使徒行传 10:40 第三日，上帝叫他复活，显现出来。 14。 使徒行传 13:30,34 30 上帝却叫他从死里复活。34 论到上帝叫他从死里复活，不再归于朽坏，就这样说：‘我必将所应许大卫那圣洁可靠的恩典赐给你们。’ 15。 使徒行传 13:37 惟独上帝所复活的，他并未见朽坏。 16。 罗马书 8:11 然而叫耶稣从死里复活者的灵，若住在你们心里，那叫基督耶稣从死里复活的，也必藉着住在你们心里的圣灵，使你们必死的身体又活过来。 17。 罗马书 17：30，3130 世人蒙昧无知的时后，上帝并不监察，如今却吩咐各处的人都要悔改。31 因为他已经定了日子，要藉着他所设立的人按公义审判天下，并且叫他从死里复活，给万人作可信的凭据。” 18。 罗马书 4:24 也是为我们将来得算为义之人写的，就是我们这信上帝使我们的主耶稣从死里复活的人。 19。 哥林多前书 15:15 并且明显我们是为上帝妄作见证的，因我们见证上帝是叫基督复活了。若死人真不复活，上帝也没有叫基督复活了。 20。 帖撒罗尼迦前书 1:9-109 因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向上帝，要服侍那又真又活的上帝，10 等候他儿子从天降临，就是他从死里复活的、那位救我们脱离将来忿怒的耶稣。 21。 哥林多前书 6:14 并且上帝已经叫主复活，也要用自己的能力叫我们复活。 22。 哥林多后书 13:4 他因软弱被钉在十字架上，却因上帝的大能仍然活着。我们也是这样同他软弱，但因上帝向你们所显的大能，也必与他同活。 23。 罗马书10:9 你若口里认耶稣为主，心里信上帝叫他从死里复活，就必得救。 相信父上帝（耶和华）叫耶稣从死里复活是关乎我们救恩的。 上一篇 返回研究目录 下一篇 到最頂