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All trinity studies Previous Download Next How was the SDA Church Changed to Think the Holy Spirit is a Person How was the SDA Church Changed to Think the Holy Spirit is a Person? It is claimed that Ellen White became a Trinitarian 20 years before her passing. This erroneous claim is based on a handful of quotes that LeRoy Froom set out to search for that he rightly figured would be misunderstood. He searched over 100,000 pages of her writings (25,000,000 words) and found a few quotes that on the surface appeared to fit the Trinitarian concept on the Holy Spirit. But only if you choose to read them as such, and at the expense of the “tens of thousands” of non-Trinitarian statements she wrote. Note that Froom was labelled as being the most dangerous man in the SDA Church and is now suspected of being a Jesuit. On the 14 December 1955, Leroy Froom in a letter to Reuben Figuhr wrote, “I was publicly denounced in the chapel at the Washington Missionary College by Dr. B. G. Wilkinson as the most dangerous man in this denomination.” The claim that Ellen White was given light which resulted in her becoming a Trinitarian means God would have been lying to her for many decades. This claim is obviously false! New light CANNOT contradict old light or the old light was a LIE from God. A change from non-Trinitarian to Trinitarian is a total backflip and can NEVER be called progressive truth. Sadly, Froom eventually managed to convince the SDA Church with these misunderstood quotes that Ellen White had become a Trinitarian. But he had to wait until the death of Ellen White and all the pioneers as he could never have achieved this change while they were still alive. The deception of Froom was so successful that many believe that the quotes called “EV” or “Evangelism” are from a book written by Ellen White. But it was written and compiled by Froom in 1946 which was 30 years after the death of Ellen White. Note that the headings, subheadings and bolded texts before the quotes in this book are NOT her words, and some included the word “Trinity” which she never wrote! These quotes are typically called EV 615-EV 617 or Evangelism 615-617. Ellen White actually taught that the “Holy Spirit” is the “Spirit of God” coming to us through His Son, and hence she frequently wrote the Holy Spirit is the “SPIRIT OF CHRIST.” For example, “We want the HOLY SPIRIT, which is JESUS CHRIST.” — (EGW, Lt66, April 10, 1894) But many today are so indoctrinated with a Trinitarian mindset, that they mistakenly believe that the quotes Froom compiled and put in one place imply the Holy Spirit is a third being. But Ellen White was referring to the “SPIRIT OF CHRIST,” not a third being. She was 100% consistent in all that she wrote. And since she wrote, “The Holy Spirit is the Spirit of Christ,” she also wrote: The Comforter is the SPIRIT OF CHRIST, the Spirit of truth is the SPIRIT OF CHRIST, the third person is the SPIRIT OF CHRIST, the third great power is the SPIRIT OF CHRIST, the Holy Spirit given at Pentecost was the SPIRIT OF CHRIST, the Holy Spirit Jesus breathed on His disciples was HIS own SPIRIT, the Holy Spirit Christ sent to represent Himself was HIS own SPIRIT, the heavenly dignitaries are the Father, Son and SPIRIT OF CHRIST, the Heavenly trio is the Father, Son and SPIRIT OF CHRIST, and she reveals over and over again that there are only two beings. There are literally thousands of quotes from Ellen White that confirm the above facts. But since size is an issue, just one quote will be provided that confirm all of the above. The first covers almost all of the above points. For instance: “THIRD PERSON,” “THIRD GREAT POWER,” “HEAVENLY DIGNITARIES” and “HEAVENLY TRIO.” —<>— “They have ONE God and ONE Saviour; and ONE Spirit--the Spirit of Christ--” — (EGW, 9T 189.3, 1909) ONE + ONE + ONE = “the SPIRIT OF CHRIST” THIRD GREAT POWER —<>— “CHRIST has given HIS SPIRIT as a divine POWER.” — (EGW, RH, Nov 19, 1908) COMFORTER —<>— “This refers to the omnipresence of the SPIRIT OF CHRIST, called the COMFORTER.” (EGW, 14MR 179.2) SPIRIT OF TRUTH —<>— “JESUS comes to you as the SPIRIT of TRUTH;” (EGW, 2MR 337.1) SPIRIT JESUS BREATHED ON HIS DISCIPLES —<>— “And when He had said this, He [Christ] breathed on them, and saith unto them, Receive ye the Holy Ghost: ... Before the disciples could fulfill their official duties in connection with the church, CHRIST breathed HIS Spirit upon them.” (EGW, DA, p. 805) SPIRIT GIVEN AT PENTECOST —<>— “The promise of the HOLY SPIRIT is not limited to any age or to any race. CHRIST declared that the divine influence of HIS SPIRIT was to be with His followers unto the end. From the Day of PENTECOST to the present time, the COMFORTER has been sent to all who have yielded themselves fully to the Lord and to His service.” (EGW, AA, 49.2) SPIRIT THAT REPRESENTS CHRIST —<>— “CHRIST came to our world, but the world could not endure His purity. He has gone to His Father, but HE has sent HIS Holy Spirit to represent HIM in the world till he shall come again.” — (EGW, Ms1, Jan 11, 1897) TWO BEINGS ALONE —<>— “The Father and the Son ALONE are to be exalted.” — (EGW, YI, July 7, 1898) And since Ellen White wrote that the Holy Spirit is the SPIRIT OF CHRIST, for any quote Froom used regarding the Holy Spirit that has been misunderstood, replace the words “HOLY SPIRIT” with “SPIRIT OF CHRIST” or “CHRIST BY HIS SPIRIT” and read it again. I quite assure you that it can no longer be mistaken as a Trinitarian quote! For example: “We need to realize that the holy spirit [CHRIST BY HIS SPIRIT], who is as much a person as God is a person, is WALKING through these grounds, UNSEEN by human eyes.” — (EGW, 2SAT 136.6, [Evangelism p. 616.5], 1899) And for further clarity on this quote, “How few realize that JESUS, UNSEEN, is WALKING by their side!” — (EGW, 14MR 125.3) And, “He [CHRIST] is an UNSEEN presence in the PERSON of the HOLY SPIRIT,” — (EGW, DG 185.2, 1897) Who is UNSEEN? Christ! And why is Christ UNSEEN? Because it is by HIS HOLY SPIRIT. The early pioneers had no problem with the few quotes that Froom searched for because they knew who the Holy Spirit is and would never read them the wrong way. But if your belief is that the Holy Spirit is another being, then that is what you will see when you read them. Picking out statements from Ellen White’s writings that would fit into a Trinitarian concept of God while ignoring her statements that do not fit the Trinitarian concept of God is a dishonest way to use her writings. To understand correctly what God has revealed through Ellen White, and find out what her beliefs were on this topic, it is necessary to quote all that she wrote on this subject, not just be selective in what we quote to suit our own agenda. That would be tantamount to deception. Previous All trinity studies Next Back to top

All trinity studies Previous Download Next How Many Divine Beings Are There According to Bible and SOP How many divine beings are there according to the Bible and Ellen White’s published writings? “Christ the Word, the Only Begotten of God, was one with the eternal Father,--one in nature, in character, and in purpose,--the only being in all the universe that could enter into all the counsels and purposes of God.” {E. G. White, The Great Controversy, p. 493} That plainly tells us that there is no other being besides Christ who enters into the counsels of God. No other being in all the universe! That makes two beings only. The Holy Spirit cannot be a being, for that would mean it cannot enter into all the counsels of God! But we knew that for the Bible made it clear long ago (Zechariah 6:12, 13). Sister White never mentions another being besides Christ who is allowed into counsel with God. How can this be if she really was a Trinitarian, as some claim on her behalf? Where is “God the Holy Spirit”? The only other being in the universe who wanted to enter into counsel with God and His Son was a proud angel by the name of Lucifer. It was he who wanted the heavenly counsel to include a third member! Let the readers read the first chapter of Patriarchs and Prophets and see if this is true or not. But there is more: “The only being who was one with God lived the law in humanity, descended to the lowly life of a common laborer, and toiled at the carpenter's bench with his earthly parent.” {E. G. White, Signs of the Times, October 14, 1897 par. 3} Here she clearly and plainly says Christ is the only being who is one with God. There is no mention of anyone else being “one” with God besides Christ. That is only two beings. Just in case someone may use the strange notion of “just because God the Holy Spirit is not mentioned does not mean he is not there!” we again emphasize the word ONLY. When using that word Mrs. White is excluding any other options or possibilities. It is impossible for her to say "only" and then elsewhere contradict it. Again, the same plain language and testimony is used in the following quote: “The Father and the Son alone are to be exalted.” {E. G. White, The Youth’s Instructor, July 7, 1898 par. 2} The above statement alone should be sufficient to abolish every theory of a trinity. Honestly, how could Ellen White (if she was really a Trinitarian) make a statement like that? Let us ask again the oft repeated question: where is ‘God the Holy Spirit’? If the Father and the Son alone are to be exalted, then what are we to do with ‘God the Holy Spirit’? Surely we say aright, the servant of the Lord was not a believer in that doctrine which is espoused by the mother of all harlots, neither in any of its varied and multitudinous forms. Let us look at further evidence that will confirm the above. We are counseled to go by the “weight of evidence” (DA 458) and not just by one or two statements. Let each reader consider the question: who is the third highest being in heaven? This is an important question to answer in light of the “three holiest beings” statement. We shall not attempt any guess-work in seeking an answer to this question. In the published writings we are plainly given the answer: "Drawing aside the veil which conceals the glory of God, it shows Him in His place, high and holy, and lifted up, not in a state of solitude, but surrounded by ten thousand times ten thousand and thousands of thousands of holy, happy beings, every one waiting to bear the message, to do His bidding--all heaven is in active communication with every part of the universe through a variety of channels, and that holy One is actually stooping, bending from His throne, listening to every sound uttered, observing the movements of every earthly power. It is the highest Being condescending to the lowliest, approving or condemning every action which is developed.” {UL 23.3} “God is a moral governor as well as a Father. He is the Lawgiver.” {12MR 208} “The Son of God was next in authority to the great Lawgiver.” {2SP 9} “The only being who was one with God lived the law in humanity, descended to the lowly life of a common laborer, and toiled at the carpenter's bench with his earthly parent.” {ST, October 14, 1897 par. 3} “The Lord has shown me that Satan was once an honored angel in heaven, next to Jesus Christ.” {1SG 17} “Speaking of Satan, our Lord says that "he abode not in the truth." He was once the covering cherub, glorious in beauty and holiness. He was next to Christ in exaltation and character.” {RH, October 22, 1895 par. 1} “Satan in Heaven, before his rebellion, was a high and exalted angel, next in honor to God's dear Son. His countenance, like those of the other angels, was mild and expressive of happiness. His forehead was high and broad, showing a powerful intellect. His form was perfect; his bearing noble and majestic. A special light beamed in his countenance, and shone around him brighter and more beautiful than around the other angels; yet Jesus, God's dear Son, had the pre-eminence over all the angelic host. He was one with the Father before the angels were created. Satan was envious of Christ, and gradually assumed command which devolved on Christ alone.” {1SP 17.1} “Was not Satan the light-bearer, the sharer of God's glory in heaven, and next to Jesus in power and majesty?” {RH, November 17, 1891 par. 3} “Sin originated with him, who, next to Christ, stood highest in the favor of God, and highest in power and glory among the inhabitants of Heaven. Before his fall, Lucifer was the covering cherub, holy and undefiled.” {4SP 316} "Christ's humiliation is not understood and not appreciated. Forty days and nights Jesus was subjected to the temptations of the enemy--the one who was once an angel next to Christ in majesty and glory in the heavenly courts. It is stated, Thou wast exalted because of thy beauty, et cetera. But he wanted to have the place of Christ, and Christ was one with the Infinite God; and because this was not accorded him, he became jealous, and he was the originator of sin.” {16MR 180.1} Let us illustrate our findings so far: God the Father – The highest Being and the great Lawgiver. The Son of God – Next in authority, the only being who was one with God. Lucifer – The third highest being, next to Christ in power, majesty, exaltation, character, honor, and glory. The above clear descriptions leave no room for a third divine being. It is overwhelmingly apparent that the third highest position in heaven was occupied by a created being. Even after the fall of Lucifer, the third highest being is identified for us: “It was Gabriel, the angel next in rank to the Son of God, who came with the divine message to Daniel.” {DA 234} From the above plain testimonies we learn that the third highest position in heaven has ever been occupied by a created being, both before and after the fall of Lucifer. This should be plain to any clear thinking individual. This weight of evidence cannot be set aside lightly. To insist otherwise based on just one reported statement can only betray a stubborn desire to maintain a groundless theory. These plain statements are from her published works, they are not statements that were produced long after she died. These are authentic statements that she reviewed and checked and that the whole church at the time subscribed to. On the other hand, statements that only make an appearance posthumously and which clearly contradict the authentic writings must be closely examined and studied and checked against the published writings. This is the only safe way to arrive at the truth. We cannot just grab one statement because we like what it says and ignore her published writings which she tells us are the most authentic and accurate report of her beliefs and teachings. Let those who desire to obey the prophet heed this counsel is our prayer. Previous All trinity studies Next Back to top

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All trinity studies Previous Download 看中文 Next The Differentiation between God and Jesus The Differentiation between God and Jesus • Romans 1:7: “To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.” • 1 Corinthians 1:3: “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” • 2 Corinthians 1:1: “Paul, an apostle of Jesus Christ by the will of God.” • Galatians 1:1: “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead).” • Ephesians 1:2: “Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” • Philippians 1:2: “Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.” • Colossians 1:1: “Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother.” • 1 Thessalonians 1:1: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” (1 Thess 3:13 is very similar: “To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints [angels]”) Allow me to add this most transparent text here: • 1 Thessalonians 1:9-10: “For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.” NOTE: Paul distinguishes between “the living and true God” and “his Son”, “even Jesus”. • 2 Thessalonians 1:1: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:” • 1 Timothy 1:1: “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.” • 2 Timothy 1:1: “Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus.” • Titus 1:1: “Paul, a servant of God, and an apostle of Jesus Christ.” • Hebrews 1:1-3: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 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; 3 Who being the brightness of his [the Father’s] glory, and the express image of his person [=Jesus is the express image of the Father].” • 1 Peter 1:3: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.” • 2 Peter 1:1: “Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.” • Jude 1:1: “Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.” • 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.” • 2 John 1:3: “Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.” The Book of Revelation . . . Revelation in particular distinguishes between Jesus and God: • Rev 1:1-2: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.” • Rev 1:4-5: “Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ.” Previous All trinity studies Next Back to top

注意 : 先贤的安息日学教材一般都是根据英皇钦定本(King James Version)的原文英文圣经编写的。虽然课程中的大多数问题都能参照其它圣经版本(如: 中文和合本)解答，但有部份问题或内容还是需要参照英皇钦定本的原文英文圣经，方能明白和解答的。故此我们在翻译此类问题或内容时会特别标注“[钦定本]”，以示意读者需要翻查相关的英文圣经章节。 请留意，英皇钦定本圣经虽在市面上有不同的中文翻译版本，但这些版本都不是统一或官方翻译的版本，所以我们还是建议大家应参照英皇钦定本的原文英文圣经作准。 2024年11月16日 - 2025年2月8日 先贤安息日学课 - 启示录研究大纲 Pioneer Sabbath-School Lessons - The Outline Studies in the Revelation 本季度存心节 英文原文档案 2025年2月8日 第13课：第七号事件 Lesson 13: Events of the Seventh Trumpet. (1904 年 6 月 25 日 June 25, 1904) 下载 2025年1月18日 第10课：七枝号（续）——东罗马帝国的覆灭 Lesson 10: The Seven Trumpets (Continue)—The Fall of the Western Empire. (1904 年 6 月 4 日 June 4, 1904) 下载 2024年12月28日 第7课：七印 Lesson 7: The Seven Seals (1904 年 5 月 14 日 May 14 , 1904) 下载 2024年12月7日 第4课：七个教会—撒狄和非拉铁非 Lesson 4: The Seven Churches —Sardis and Philadelphia (1904 年 4 月 23 日 April 23 , 1904) 下载 2024年11月16日 第1课: 耶稣基督的启示 Lesson 1: The Revelation of Jesus Christ (1904 年 4 月 2 日 April 2 , 1904) 下载 2025年2月1日 第12课：测量圣殿和两个见证人 Lesson 12: The Measuring of the Temple and the Two Witnesses. (1904 年 6 月 18 日 June 18, 1904) 下载 2025年1月11日 第9课：七枝号—罗马帝国的瓦解—西帝国的倾倒 Lesson 9: The Seven Trumpets-The Breaking Up of the Empire of Rome-Fall of the Western Empire (1904 年 5 月 28 日 May 28, 1904) 下载 2024年12月21日 第6课：天堂的场景 Lesson 6: Scenes in Heaven (1904 年 5 月 7 日 May 7 , 1904) 下载 2024年11月30日 第3课: 七个教会—别迦摩和推雅推喇 Lesson 3: The Seven Churches —Pergamos and Thyatira. (1904 年 4 月 16 日 April 16 , 1904) 下载 2025年1月25日 第11课：早起复临运动 Lesson 11: The Early Advent Movement (1904 年 6 月 11 日 June 11, 1904) 下载 2025年1月4日 第8课：第六和第七印下的事件 Lesson 8: Events Under the Sixth and Seventh Seals (1904 年 5 月 21 日 May 21, 1904) 下载 2024年12月14日 第5课：七个教会—非拉铁非和老底嘉 Lesson 5: The Seven Churches —Philadelphia and Laodicea (1904 年 4 月 30 日 April 30 , 1904) 下载 2024年11月23日 第2课: 七个教会—以弗所和士每拿 Lesson 2: The Seven Churches —Ephesus and Smyrna. (1904 年 4 月 9 日 April 9 , 1904) 下载 2024年8月10日 - 2024年11月9日 先贤安息日学课 - 但以理书的预言 Pioneer Sabbath-School Lessons - The Prophecies of Daniel 本季度存心节 英文原文档案 2024年11月9日 第13课: 哈米吉多顿的战争 Lesson 13: The Battle of Armageddon (1904 年 3 月 26 日 March 26 , 1904) 下载 2024年9月28日 第8课: 审判 Lesson 8: The Judgment (1904 年 2 月 20 日 February 20 , 1904) 下载 2024年8月24日 第3课: 教皇权及其工作 Lesson 3: The Papacy and Its Work (1904 年 1 月 16 日 January 16 , 1904) 下载 2024年11月2日 第12课: 米迦勒站起来 Lesson 12: The Standing up of Michael (1904 年 3 月 19 日 March 19 , 1904) 下载 2024年9月21日 第7课: 圣所及其洁净的原型 Lesson 7: The Sanctuary and Its Cleansing—in Antitype (1904 年 2 月 13 日 February 13 , 1904) 下载 2024年8月17日 第2课: 预言的列国历史 Lesson 2: The History of Nations Foretold (1904 年 1 月 9 日 January 9 , 1904) 下载 2024年10月19日 第11课: 东方问题（完） Lesson 11: The Eastern Question (concluded) (1904 年 3 月 12 日 March 12 , 1904) 下载 2024年9月14日 第6课: 圣所及其洁净的预表 Lesson 6: The Sanctuary and Its Cleansing—in Type (1904 年 2 月 6 日 February 6 , 1904) 下载 2024年8月10日 第1课: 尼布甲尼撒梦里的预言 Lesson 1: Prophecy Illustrated by Nebuchadnezzar’s Dream (1904 年 1 月 2 日 January 2 , 1904) 下载 2024年10月12日 第10课: 东方问题（续） Lesson 10: The Eastern Question (continued) (1904 年 3 月 5 日 March 5 , 1904) 下载 2024年9月7日 第5课: 二千三百日 Lesson 5: The Two Thousand Three Hundred Days (1904 年 1 月 30 日 January 30 , 1904) 下载 2024年10月5日 第9课: 东方问题 Lesson 9: The Eastern Question (1904 年 2 月 27 日 February 27 , 1904) 下载 2024年8月31日 第4课: 但以理书第8章的异象 Lesson 4: The Vision of Daniel 8 (1904 年 1 月 23 日 January 23 , 1904) 下载 2024年6月1日 - 2024年8月3日 先贤安息日学课 - 彼得后书 Pioneer Sabbath-School Lessons - Second Epistle Of Peter 本季度存心节 英文原文档案 2024年8月3日 第10课 彼得后书 3：13-18 Lesson 10: 2 Peter 3:13-18 (1888 年 12 月 29 日 December 29 , 1888) 下载 2024年6月29日 第5课 彼得后书 1：16-21 Lesson 5: 2 Peter 1:16-21 (1888 年 11 月 24 日 November 24 , 1888) 下载 2024年7月27日 第9课 彼得后书 3：7-12 Lesson 9: 2 Peter 3:7-12 (1888 年 12 月 22 日 December 22 , 1888) 下载 2024年6月22日 第4课 彼得后书 1：7-15 Lesson 4: 2 Peter 1:7-15 (1888 年 11 月 17 日 November 17 , 1888) 下载 2024年7月20日 第8课 彼得后书 3：1-7 Lesson 8: 2 Peter 3:1-7 (1888 年 12 月 15 日 December 15 , 1888) 下载 2024年6月15日 第3课 彼得后书 1：6-7 Lesson 3: 2 Peter 1:6-7 (1888 年 11 月 10 日 November 10 , 1888) 下载 2024年7月13日 第7课 彼得后书 2：10-22 Lesson 7: 2 Peter 2:10-22 (1888 年 12 月 8 日 December 8 , 1888) 下载 2024年6月8日 第2课 彼得后书 1：5-7 Lesson 2: 2 Peter 1:5-7 (1888 年 11 月 3 日 November 3 , 1888) 下载 2024年7月6日 第6课 彼得后书 2：1-10 Lesson 6: 2 Peter 2:1-10 (1888 年 12 月 1 日 December 1 , 1888) 下载 2024年6月1日 第1课 彼得后书 1：1-4 Lesson 1: 2 Peter 1:1-4 (1888 年 10 月 2 7 日 October 27 , 1888) 下载 2024年2月10日 - 2024年5月25日 先贤安息日学课 - 第三位天使的信息 Pioneer Sabbath-School Lessons - Third Angel's Message 本季度存心节 英文原文档案 2024年5月25日 第16课 最后的争夺和胜利 Lesson 16: The final contest and the victory (1888 年 10 月 20 日 October 20 , 1888) 下载 2024年4月20日 第11课 兽的印记 Lesson 11: The mark of the beast (1888 年 9 月 15 日 September 15 , 1888) 下载 2024年3月16日 第6课 兽的发展 Less on 6 : The d evelopment of the beast (1888 年 8 月 11 日 August 11 , 1888) 下载 2024年2月10日 第1课 信息的时间 Lesson 1: The t ime o f t he m essage (1888 年 7 月 7 日 July 7 , 1888) 下载 2024年5月18日 第15课 撒但的运动 Lesson 15: The working of Satan (1888 年 10 月 13 日 October 13 , 1888) 下载 2024年4月13日 第10课 安息日在信息中的意义 Lesson 10: The purpose of the Sabbath in the message (1888 年 9 月 8 日 September 8 , 1888) 下载 2024年3月9日 第5课 信息的时间——续完 Less on 5 : The t ime o f the message—c oncluded (1888 年 8 月 4 日 August 4 , 1888) 下载 2024年5月11日 第14课 龙的忿怒 Lesson 14: The wrath of the dragon (1888 年 10 月 6 日 October 6 , 1888) 下载 2024年4月13日 第9课 为兽作像——完 Lesson 9: The making of the image of the beast—Concluded (1888 年 9 月 1 日 September 1 , 1888) 下载 2024年3月2日 第4课 信 息的时 间——续 Less on 4: The t ime o f t he m essage: —continued (1888 年 7 月 28 日 July 28 , 1888) 下载 2024年5月4日 第13课 末了的七灾 Lesson 13: The seven last plagues (1888 年 9 月 29 日 September 29 , 1888) 下载 2024年3月30日 第8课 为兽作像 Less on 8 : The making of the image of the beast (1888 年 8 月 25 日 August 25 , 1888) 下载 2024年2月24日 第3课 信 息的时间——续 Lesson 3: The t ime o f t he m essage—continued (1888 年 7 月 21 日 July 21 , 1888) 下载 2024年4月27日 第12课 最后的怜悯信息 Lesson 12: The last message of mercy (1888 年 9 月 22 日 September 22 , 1888) 下载 2024年3月23日 第7课 兽的发展——完 Less on 7 : The d evelopment of the beast—concluded (1888 年 8 月 18 日 August 18 , 1888) 下载 2024年2月17日 第2课 信息的时间——续 Lesson 2: The t ime o f t he m essage —c ontinued (1888 年 7 月 1 4 日 July 14 , 1888) 下载 2023年8月12日 - 2024年2月3日 先贤安息日学课 - 旧约历史 Pioneer Sabbath-School Lessons - Old Testament History 本季度存心节 英文原文档案 合集包(zip) 2024年2月3日 第26课: 给安息日学课季度回顾的建议 Lesson 26 : Suggestion s for quarterly review (1888 年 6 月 30 日 June 30, 1888) 下载 2023年12月30日 第21课: 上帝对义人的眷顾 Lesson 21: God’s care for the righteous (1888 年 5 月 26 日 May 26, 188 8) 下载 2023年11月25日 第16课: 雅各许的愿 Lesson 16 : Jacob's vow (1888 年 4 月 21 日 April 21, 1888) 下载 2023年10月21日 第11课: 亚伯拉罕 为所多玛祈求 Lesson 11: Abraham plea for Sodom (1888 年 3 月 17 日 March 17, 1888) 下载 2023年9月16日 第6课: 洪水 Lesson 6 : The flood (1888 年 2 月 11 日 Februray 11, 1888) 下载 2023年8月12日 第1课: 创造 Lesson 1: Crea ti on (1888 年 1 月 7 日 January 7, 1888) 下载 2024年1月27日 第25课: 上帝对以色列的要求 Lesson 25 : God's requirement for Isr ael (1888 年 6 月 23 日 June 23, 188 8) 下载 2023年12月23日 第20课: 约瑟在法老面前 Lesson 20 : Joseph before Pharaoh (1888 年 5 月 19 日 May 19, 188 8) 下载 2023年11月18日 第15课: 轻看长子的名分 Lesson 15 : Despising the birthright (1888 年 4 月 14 日 April 14, 1888) 下载 2023年10月14日 第10课: 亚伯拉罕和麦基洗德 Lesson 10: Abraham and Melchizedek (1888 年 3 月 10 日 March 10, 1888) 下载 2023年9月9日 第5课: 地球被 败坏 Lesson 5 : The ea rth corrupted (1888 年 2 月 4 日 Februray 4, 1888) 下载 2024年1月20日 第24课: 摩西被派往埃及 Lesson 24: Moses sent to Egypt (1888 年 6 月 16 日 June 16, 188 8) 下载 2023年12月16日 第19课: 蒙上帝喜悦的成果 Lesson 19: The consequence of pleasing God (188 8 年 5 月 12 日 May 12, 1888) 下载 2023年11月11日 第14课: 信心 的试验 Lesson 14 : Th e te st of faith (1888 年 4 月 7 日 April 7, 1888) 下载 2023年10月7日 第9课: 亚伯拉罕和罗得 Lesson 9: Abraham and Lot (1888 年 3 月 3 日 March 3, 1888) 下载 2023年9月2日 第4课: 亚伯的祭 物 Lesson 4: A bel’s sa crifice (1888 年 1 月 28 日 January 28, 1888) 下载 2024年1月13日 第23课: 摩西和他的工作 Lesson 23: Moses and his work (1888 年 6 月 9 日 June 9, 188 8) 下载 2023年12月9日 第18课 : 设谋害义人 Lesson 18 : Plotting against the just (1888 年 5 月 5 日 May 5, 1888) 下载 2023年11月4日 第13课: 给安息日学课季度回顾的建议 Lesson 13: Suggestion s for quarterly review (1888 年 3 月 31 日 March 31, 1888) 下载 2023年9月30日 第8课: 亚伯拉 罕蒙召 Lesson 8: Call o f Abraham (1888 年 2 月 25 日 Fe bruray 25, 1888) 下载 2023年8月26日 第3课: 人类的堕落 Lesson 3 : The f all of man (1888 年 1 月 21 日 January 21, 1888) 下载 2024年1月6日 第22课: 在埃 及为奴 Lesson 22: The bon dage in Egypt (1888 年 6 月 2 日 June 2, 188 8) 下载 2023年12月2日 第17课: 雅各与天使 Lesson 17 : Jacob and the angel (1888 年 4 月 28 日 April 28, 1888) 下载 2023年10月28日 第12课: 所多玛的毁灭 Lesson 12: Destruction of Sodom (1888 年 3 月 24 日 March 24, 1888) 下载 2023年9月23日 第7课: 先 祖 Lesson 7 : The patri archs (1888 年 2 月 1 8 日 Februray 18, 1888) 下载 2023年8月19日 第2课: 创造 与安息日 Lesson 2: Cre a ti on and Sabbath (1888 年 1 月 14 日 January 14, 1888) 下载

All trinity studies Previous Download Next Trinity And Sunday Worship Come From Sun And Satan Worship And 666 Trinity And Sunday Worship Come From Sun And Satan Worship And 666 Note the following points… 1. The number 666 comes from SUN and SATAN worship. 2. The TRIQUETRA comes from the worship of the 3 phases of the SUN. 3. The TRIQUETRA then moved into occult world. 4. The TRIQUETRA then found its way into the Church. 5. The TRIQUETRA is now said to represent the Trinity. 6. Two doctrines came from SUN and SATAN worship. 7. They are Satan’s counterfeit sabbath (SUN-day) and the TRINITY. 8. SUN-day worship and the TRINITY originate from the Catholicism. 9. SUN-day worship comes from SUN and SATAN worship and 666. 10. The TRINITY comes from SUN and SATAN worship and 666. 11. The MARK of the beast is also related to the NUMBER of the beast. 12. The MARK of the beast is all about who we worship. 13. SUN-day worship and the TRINITY are both about who we worship. 14. SUN-day is Satan's counterfeit for the true Sabbath. 15. The TRINITY is Satan's counterfeit for the Father, Son and Holy Spirit. Ellen White’s husband informs us that SUN-day worship and the TRINITY are both Satan’s counterfeits! “As fundamental errors, we might class with this COUNTERFEIT SABBATH other errors which Protestants have brought away from the Catholic church, such as sprinkling for baptism, THE TRINITY,” — (James White, R&H, September 12, 1854, p. 36) The question was asked in the Catholic Catechism. “Q. What is Sunday, or the Lord's Day in general? A. It is a day dedicated by the Apostles to the HONOUR OF THE MOST HOLY TRINITY, and in memory that Christ our Lord arose from the dead upon Sunday, sent down the holy Ghost on a Sunday, &c. and therefore is called the Lord’ s Day. It is also called Sunday from the old Roman denomination of DIES SOLIS, THE DAY OF THE SUN, to which it was sacred.” — (The Douay Catechism of 1649, p. 143) An interesting statement considering “Sunday worship” and the “Trinity doctrine” both came from sun and Satan worship in Babylon, and they were both brought into Christendom by the Catholic Church whom God calls Babylon, and both are about who we worship, which is the issue of the mark and the number of the beast! Note the two quotes below from the Catholic Church. “Most Christians assume that Sunday is the biblically approved day of worship. The Catholic Church protests that it transferred Christian worship from the BIBLICAL SABBATH (SATURDAY) TO SUNDAY, and that to try to argue that the change was made in the Bible is both dishonest and a denial of Catholic authority. If Protestantism wants to base its teachings only on the Bible, it should worship on Saturday.” — (Rome's Challenge, www . immaculateheart . com/maryonline, December 2003) “Our opponents sometimes claim that no belief should be held dogmatically which is not explicitly stated in scripture ... But the Protestant Churches have themselves accepted such dogmas, AS THE TRINITY, for which there is no such precise authority in the Gospels,” — (Assumption of Mary, Life magazine, October 30, 1950, p. 51) It is not just the MARK OF THE BEAST but also the NUMBER OF THE BEAST being 666 Revelation 13:17 “And that no man might buy or sell, save he that HAD THE MARK, or the name of the beast, or the NUMBER OF HIS NAME.” The pagan Babylonian priests had a chief priest who held the title Pontifex Maximus (translated to Latin meant that he was head pagan priest or literally the Greatest Pontiff). So who is Pontifex Maximus and head priest of Babylon now? The “Pontiff” or the Pope in other words! Revelation 13:18 “Here is wisdom. Let him that hath understanding count the NUMBER OF THE BEAST: for it is THE NUMBER OF A MAN; and HIS NUMBER IS SIX HUNDRED THREESCORE AND SIX.” So where do we find the number of the beast? On the Pope! The head pagan priest who this number has now been given. Why does 666 belong to the head of the Roman Catholic Church? Because 666 and the TRIQUETRA come from SUN and SATAN worship in Babylon which resulted in Satan’s counterfeit Sabbath and counterfeit for the Father, Son and Holy Spirit called the TRINITY. Considering “Sunday worship” and the “Trinity doctrine” were both brought into Christendom by the beast (Papacy), then consider the following. “The third angel's message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the SAME IDEAS, in direct opposition to the word of God.” — (E.G. White, R&H, July 13, 1897) E.G. White says there is still more to be revealed. “The light that we have upon the third angel's message is the true light. The mark of the beast is exactly what it has been proclaimed to be. NOT ALL IN REGARD TO THIS MATTER IS YET UNDERSTOOD nor will it be understood until the unrolling of the scroll,” — (E.G. White, 6T 17.1, 1900) It is time to wake up! What is the Origin of the Trinity Doctrine and Sunday Worship? Below are two quotes where the Catholic Church mock other denominations for following two of their doctrines that they brought into Christendom. Both are pagan, and both originated from sun worship, which was Satan worship from Babylon. “Most Christians assume that Sunday is the biblically approved day of worship. The Catholic Church protests that it transferred Christian worship from the BIBLICAL SABBATH (SATURDAY) TO SUNDAY, and that to try to argue that the change was made in the Bible is both dishonest and a denial of Catholic authority. If Protestantism wants to base its teachings only on the Bible, it should worship on Saturday.” — (Rome's Challenge, www.immaculateheart.com/maryonline , December 2003) “Our opponents sometimes claim that no belief should be held dogmatically which is not explicitly stated in scripture ... But the Protestant Churches have themselves accepted such dogmas, AS THE TRINITY, for which there is no such precise authority in the Gospels,” — (Assumption of Mary, Life magazine, October 30, 1950, p. 51) The question was asked in the Catholic Catechism. “Q. What is Sunday, or the Lord's Day in general? A. It is a day dedicated by the Apostles to the HONOUR OF THE MOST HOLY TRINITY, and in memory that Christ our Lord arose from the dead upon Sunday, sent down the holy Ghost on a Sunday, &c. and therefore is called the Lord’ s Day. It is also called Sunday from the old Roman denomination of DIES SOLIS, THE DAY OF THE SUN, to which it was sacred.” — (The Douay Catechism of 1649, p. 143) An interesting statement considering “Sunday worship” and the “Trinity doctrine” both came from sun and Satan worship in Babylon, and they were both brought into Christendom by the Catholic Church whom God calls Babylon! In 1981, Neal C. Wilson was also GC President and announced that the Church had officially adopted the Trinity doctrine. He said, “There is another universal and truly catholic organization, the Seventh-day Adventist Church,” — (Neal C. Wilson, Adventist Review, March 5, 1981, p. 3) What is this doctrine from Babylon doing in the SDA Church? Previous All trinity studies Next Back to top

All trinity studies Previous Download Next How Many Beings (Bible and SOP) How Many Beings According to SOP? Note that Ellen White demonstrated a distinction between the words “PERSON” and “BEING.” While she speaks of three persons or personalities and powers, she consistently identifies “ONLY” two beings -- the Father and His Son. Thus the words “PERSON” and “BEING” have different meanings to Ellen White. She called Jesus Christ by HIS Spirit a “PERSON,” but she obviously did not mean a literal person which has confused some. “When trials overshadow the soul, remember the words of CHRIST, remember that HE is an unseen presence in the PERSON of the Holy Spirit,” — (E.G. White, DG 185.2, 1897) Thus when Ellen White calls the Holy Spirit a “PERSON,” she is NOT referring to another “BEING.” She is referring to Christ by HIS Holy Spirit. We also know this because she only ever identifies two beings -- the Father and His Son. And if Ellen White meant a literal person, then that would contradict all the quotes below making her a false prophet. The Trinity doctrine claims three CO-EQUAL beings, but notice that the quotes below from Ellen White state there are “ONLY” two beings and that there is the Father and Son “ALONE” and hence there cannot be a third being. Note that Ellen White wrote “ALONE” and “ONLY.” “The Father and the Son ALONE are to be exalted.” — (E.G. White, YI, July 7, 1898) -- TWO BEINGS ALONE “God and Christ ALONE know what the souls of men have cost.” — (E.G. White, ST, Jan 13, 1909) -- TWO BEINGS ALONE “God informed Satan that to his Son ALONE he would reveal his secret purposes, and he required all the family in heaven, even Satan, to yield him implicit, unquestioned obedience;” — (E.G. White, ST, Jan 9, 1879) -- TWO BEINGS ALONE “Can anyone consider the condescension of God in preparing the gospel feast, and its great cost, and treat the invitation slightingly? No man, nor even the highest angel, can estimate the great cost; it is known ONLY to the Father and the Son.” — (E.G. White, BEcho, Oct 28, 1895) -- ONLY TWO BEINGS “The ONLY Being who was one with God lived the law in humanity, descended to the lowly life of a common laborer, and toiled at the carpenter's bench with His earthly parent.” — (E.G. White, ST, Oct 14, 1897) -- ONLY TWO BEINGS “And truly our fellowship is with the Father, and with his Son Jesus Christ.” — (E.G. White, RH, July 13, 1905) -- TWO BEINGS “CHRIST the Word, the only-begotten of God, was one with the eternal Father,-one in nature, in character, and in purpose,-the ONLY being in all the universe that could enter into all the counsels and purposes of God. By Christ, the Father wrought in the creation of all heavenly beings.” — (E.G. White, GC, p. 493) -- ONLY TWO BEINGS This is the truth God gave His remnant. “The HOLY SPIRIT is the SPIRIT OF GOD; it is also the SPIRIT OF CHRIST. It is that divine, mysterious emanation through which they carry forward their great and infinite work.” — (Uriah Smith, GC Bulletin, March 18, 1891, pp. 146, 147) Thus, “The DIVINE SPIRIT that the world's Redeemer promised to send, is the PRESENCE and POWER of GOD.” — (E.G. White, ST, Nov 23, 1891) So while there are three powers, there are only TWO LITERAL BEINGS. The Holy Spirit is the mind, power and personal presence of God coming to us through His Son and why Ellen White calls the Holy Spirit the Spirit of Christ. It is not and cannot be a third being. How Many Beings According to the Bible? 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. Since the Holy Spirit is the Spirit of the Father and Son, then how many literal beings are there? Remember that the Trinity doctrine teaches three “co-equal” beings that are supposedly three gods that are one god which does not make sense I know, but nothing from Satan does. In the following verse we find every possible being is mentioned to clarify that only the Father knows the day and the hour. If the Holy Spirit was a third being it would have also been mentioned which would be more relevant than the angels! “But of that day and that hour knows no man, no, not the angels which are in heaven, neither the Son, but the Father.” Mark 13:32 How many beings is our fellowship with? “truly our fellowship is with the Father, and with his Son Jesus Christ.” 1 John 1:3 — Answer:2 How many beings does one deny to be called antichrist? Why is the Holy Spirit excluded? “He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son hath the Father also.” 1 John 2:22-23 — Answer:2 How many beings were being denied by ungodly men and is this consistent with what John said above? “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.” Jude 1:4 — Answer:2 How many beings does John say we need to know to have eternal life? “And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.” John 17:3 — Answer:2 How many beings can see the Father including Himself? “Not that anyone has seen the Father, except He [Jesus] who is from God; He has seen the Father.” John 6:46 — Answer:2 How many beings can reveal the Father and Son? “No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.” Luke 10:22 — Answer:2 How many beings can be hated? “He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.” John 15:23-24 — Answer:2 How many beings are involved in our mediation? The trinity doctrine makes the Holy Spirit a mediator but Scripture says no! “For there is one God, and one mediator between God and men, the man Christ Jesus.” 1 Timothy 2:5 — Answer:2 How many beings are on and by the throne all throughout Revelation? “And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” Revelation 7:10 — Answer:2 How many beings are in Heaven? “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Acts 7:56 — Answer:2 How many beings are we heirs with? “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” Romans 8:17 — Answer:2 How many divine beings bear witness of Christ? “I am one that bear witness of myself, and the Father that sent me beareth witness of me.” John 8:18 — Answer:2 How many divine beings do we believe in? “Let not your heart be troubled: you believe in God, believe also in me.” John 14:1 — Answer:2 How many beings are involved in creation? “And to make all men see what is the fellowship of the mystery, which from the beginning of the world has been hid in God, who created all things by Jesus Christ:” Ephesians 3:9 — Answer:2 How many divine beings are in the kingdom of heaven? “For this you know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God.” Ephesians 5:5 — Answer:2 How many beings do we honour? “That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which has sent him.” John 5:23 — Answer:2 How many beings do we serve? “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.” James 1:1 — Answer:2 How many beings does Paul send greetings from in every letter he wrote? Peter has done the same. “Grace to you and peace from God our Father, and the Lord Jesus Christ.” Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, 1 Thessalonians 1:1, 2 Thessalonians 1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, Philemon 1:3, 2 Peter 1:2 — Answer:2 And finally, how many beings are in the Godhead? “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 Corinthians 8:6 — Answer:2 The following two verses are used by Trinitarians to try and prove that the Father, Son and Holy Spirit are one God. But how many beings are described in both verses? Two! According to the trinity teaching, the first verse should have said, “he who has seen me has seen the Father and the Holy Spirit.” And the second should have said, “I and my Father and the Holy Spirit are one.” But no, there are always only two beings revealed all throughout Scripture. How many beings? “Jesus saith unto him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how sayest you then, Show us the Father?” John 14:9 — Answer:2 How many beings? “I and my Father are one.” John 10:30 — Answer:2 The answer is two every time and yet according to the Trinity doctrine it should have been three “CO-EQUAL BEINGS” and yet the Holy Spirit is EXCLUDED every time. And if the Holy Spirit was a god then it would have been called “god the spirit,” not the “Spirit OF God.” Scripture speaks only of honouring and worshiping the Father and Son. Nowhere does it even hint that we are to worship the Holy Spirit. All these verses and more reveal the Holy Spirit is not a literal being. In fact some of these Scriptures prove that it is an impossibility for the Holy Spirit to be a literal third being which is a belief that originated and was enforced by death by Emperor Theodosius 348 years after the cross. Hence the idea of the Holy Spirit as a third being could never have come from Scripture as this was a manmade idea more than 250 years AFTER the Bible was written. So while there are three powers, there are only two literal beings. The Holy Spirit is the mind, power and personal presence of God coming to us through His Son. Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Christ and the Holy Spirit CHRIST AND THE HOLY SPIRIT (Full article) E. G. White General Conference Bulletin, vol. 1, December 27, 1895 Reading for Friday, December 27, 1895 CHRIST is the central thought of the gospel; for it is “the gospel of God ... concerning his Son Jesus Christ our Lord.” (Rom 1:1,3) An indwelling Christ is the power and life of the gospel. “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation.” (Rom 1:16) “We preach Christ crucified: ... Christ the power of God.” (1 Cor 1:23,24) “And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.” (Rom 8:10) And Christ said, “Abide in me and I in you; ... for without me ye can do nothing.” (John 15:4,5) And just as he was departing from his disciples in his bodily presence, he made this promise, “Lo, I am with you alway, even unto the end of the world.” (Matt 28:20) (GCB December 1895, p.631.1) It seems very important that we should understand God’s plan for us in this idea of an INDWELLING SAVIOR, that we may be able to cooperate more intelligently with God in his plan and work, and that we may be able to realize more fully the greatness of the blessing which is bestowed upon us in the gift of JESUS CHRIST. (GCB December 1895, p.631.2) “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.” (John 14:16) This was Christ’s word to his disciples just before he departed from the world. He was going away, but there would be another Comforter that would abide with them forever, “even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John 14:17) “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” (John 14:22) In the preceding verse is recorded this promise: “I will love him, and will manifest myself to him.” (John 14:21) Not simply some power and life, NOT SOMETHING ELSE, but he would MANIFEST HIMSELF unto them. Then Judas made the inquiry, “How is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23) “These things I have spoken unto you, being yet present with you [or abiding with you]. But the Comforter, 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 14:25,26) (GCB December 1895, p. 631.3) The special thought to which attention is called in this reading is the idea that an INDWELLING CHRIST is the life and power of the gospel, and the life and power of our experience in the gospel. To many minds this is simply a theoretical idea, something that is talked about; but to have Jesus Christ abiding in us and dwelling in us as our life and power, as our wisdom, as our righteousness, as our all and in all, is an experience which many do not enter into; but the Scriptures teach distinctly that our hope is in this experience. The gospel is set forth as being CHRIST IN YOU, the hope of glory (see Col. 1:27). Paul’s experience in the gospel was this: “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.” (Gal. 2:20) There is no success in the Christian life outside of this experience; this is the secret of piety; this is the mystery of godliness, and this experience has been made possible for us by the life and work, the death and the resurrection of Jesus Christ in the flesh. Christ’s work for us was not completed when he was here. He lived his life in the flesh, was crucified, was raised from the dead, and ascended on high, in order that he may live that same life in us; in order that the example which he set before us in his own life might become an experience in our lives. But when he went away HE DID NOT LEAVE US, he did not give up his work for us. It was expedient that he should 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,” (John 16:7) and the work which was wrought in Christ in the flesh during his earthly career, is the very work which he desires, by the power of the Holy Spirit, to work in us during our earthly career. Christ thus completely identified himself with our flesh when he was here, and thus connected himself with our humanity, that he might identify himself with each one of us, and might live in us and work in us to the glory of his name.” (GCB December 1895, p. 631.4) It may help us to understand this if we know something of Christ’s experience in the flesh, because he was our example, and what God wrought in him, he desires to work in us through Christ. He came, and submitted himself to God’s mind and will and working in the flesh, in order to set an example, and open the way to the possibility of the same thing in us. We do not live up to the privileges God has provided for us. We take too narrow a view of his plan concerning us. We have become so accustomed to the great power of sin, and to the conquest of sin over us, that we are not fully awake to the great power of Christ, and his conquest over sin. While we are made to realize the power of sin, we are to believe also in the power of Christ to give us the victory over sin. We should believe because of what God has done for us in Christ, and what he purposes to do for us in Christ; because the work of Christ was not simply to do something for us back there, but that he should be able to give himself to us here, and to live in us here, and to work in us here. (GCB December 1895, p.631.5) It is true that when Christ was here, he could have wrought works in his own power which we cannot do, but it is also true that he did not work his works in his own power, but became wholly an example unto us in allowing God’s power through the Spirit to rest upon him, and to work through him. (GCB December 1895, p.632.1) This is the testimony which Nicodemus bore to the work of Christ: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” (John 3:1,2) Christ, referring to the works which he had wrought, presents it in this way: “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. Believe me that I am in the Father and the Father in me.” (John 14:10,11) Christ’s life was simply the life of the indwelling Father, not his own; the works that he wrought were not his own works, but the works of the Father that dwelt in him. “The Father that dwelleth in me, he doeth the works.” (John 14:10) (GCB December 1895, p.632.2) In Peter’s talk to Cornelius and his company, he told them “how God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed with the devil; for God was with him.” (Acts 10:38) These are the works that he did; for God was with him. Nicodemus said, “We know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him;” (John 3:2) and Christ himself said, “The Father that dwelleth in me, he doeth the works.” (John 14:10) God was with him as his indwelling life and power. How this experience was accomplished is made plain by the scripture, “For he whom God has sent speaketh the words of God; for God giveth not the Spirit by measure unto him.” (John 3:34) The Spirit was not given by measure; it was the fulness of the indwelling Father. “For it pleased the Father that in him should all fulness dwell.” (Col 1:19) “For in him dwelleth all the fulness of the Godhead bodily." (Col 2:9) That is to say, God was in Christ, working in him, reconciling the world unto himself, and he dwelt in him in his fulness by giving the Spirit to him without measure. That was the FATHER dwelling in him, and the Father dwelling in him was the working power in him. Not that Christ had no power of himself, and could not have worked himself, but we must keep before our minds continually that Christ voluntarily took a position that his own character did not require him to take, in order to help us out of the position that we are in, where we cannot help ourselves. He consented to this experience of living wholly by the life of another, keeping his own self in abeyance, in order that another’s self might appear in him, to be an example for us, and further, in order that this experience might be possible for us. There is a wonderful mystery about the incarnation of Christ, that his experience in the flesh should be our experience in the flesh by his dwelling in us. And when he came to identify himself with flesh, and to dwell in flesh, it was not simply to dwell in flesh in Galilee, but everywhere where flesh would submit itself to his indwelling. This is why Christ identifies himself so closely with his followers, because it is HE HIMSELF in his followers. This is not to be regarded as a shadowy experience, beyond our daily life. This is to be our daily life, and we are to rise above the idea that the power to live is in ourselves, and that we have to depend upon our own might. To set forth the example of Christ without the power of Christ is of little avail. God has not left us simply with Christ’s life before us as an example, but Christ came in the flesh, came to live the life of righteousness, identifying himself with human flesh, in order that he might through all time identify himself completely with his followers, and that he might live in them, to be life and power and wisdom and righteousness to them. The life that Christ lived in Judea is the life which we are to lay hold of by faith in the promises of God. (GCB December 1895, p.632.3) Now the giving of the Holy Spirit is the giving of CHRIST, and the presence of the Holy Spirit is the presence of CHRIST in us, and the power of the Holy Spirit is the power of CHRIST in us, and the indwelling of the Holy Spirit is the indwelling of CHRIST in us, for the Holy Spirit is CHRIST'S ACTUAL REPRESENTATIVE. (GCB vol. 1, December 1895, p.632.4) Let us read of the promises of the giving of the Holy Spirit and their fulfillment, that we may see what it means to us. “And behold, I send the promise of my Father upon you: but tarry ye in Jerusalem until ye be endued with [or clothed with] power from on high.” (Luke 24:49) “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem and in Judea, and in Samaria, and unto the uttermost parts of the earth.” (Acts 1:7,8) They were to be endued with, or clothed with, power from on high, and the promise is, “Ye shall receive power, after that the Holy Ghost is come upon you.” (GCB December 1895, p.632.5) Now observe how this works out in experience, “But put ye on [or be clothed with] the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” (Rom 13:14) Be clothed with power from on high, and BE CLOTHED WITH JESUS CHRIST, who is the power of God. Paul in writing to the Ephesians, speaks of this power. “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.” (Eph 1:19,20) What power was that? “For Christ hath also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1Pet 3:18) In Ephesians we read about the exceeding greatness of the power by which Christ was raised from the dead, and here we learn what that mighty power was. He was quickened by the Spirit. (GCB December 1895, p.633.1) So we read again in the Epistle to the Romans: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal [death-doomed] bodies, by his Spirit that dwelleth in you.” (Rom 8:11) That is, Christ was made alive by the power of the Spirit; we are to be made alive by the power of the Spirit; and then that same Spirit by whose power Jesus Christ was raised from the dead, and by whose power we are made alive from the dead, dwells in us with the same life-giving power. That is God dwelling in us by his own representative, the Holy Spirit. That is, the INDWELLING SAVIOUR, and the measure of his mighty power, is shown by the power that raised him from the dead. (GCB December 1895, p.633.2) So Paul writes further in his Epistle to the Ephesians: “Now unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us.” (Eph 3:20) What was the power that worked in Christ? - God anointed him with the Holy Ghost, and the indwelling Father by his Holy Spirit was the power that wrought in him. What is the power that is to work in us? - It is the power of the same Spirit of Christ which works in us. But Christ is the power of God, and the indwelling Spirit is the representative of God dwelling in each one of us, not simply dwelling in flesh and being among us, but dwelling in flesh by being in us. If that power dwells in us, we have the victory over our enemies, for he that is for us is more than all they that can be against us. Let us grasp the thought that CHRIST does dwell in our hearts by the Holy Spirit; that the Holy Spirit, the other Comforter, is with us to abide with us. (GCB December 1895, p.633.3) Again we read: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” (Phil 2:12,13) It was God who wrought in Christ by his Holy Spirit. By Christ’s work for us, he made it possible for that Spirit to be poured out on us, that God in Christ by the gift of the Holy Spirit should work in us by his own mighty power, exactly as he worked in Christ. Yet we are told that we are to work out our own salvation, because his mighty power is always with us with our consent. Not that we are to use the power. The power is to use us, but the power does not mold us contrary to our will. The power is God’s; the responsibility is ours. God continually exalts the man whom he has made in his own image, by never over-riding his will in this matter. (GCB December 1895, p.633.4) Read again in the Epistle to the Colossians: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, according to his working, which worketh in me mightily.” (Col 1:27-29) That is CHRIST in you, the hope of glory. The Holy Spirit is given to us to continue the work which Christ began when he was on earth. The Holy Spirit is the actual representative of Christ on earth, and as the actual representative of Christ, it dwells in us, and is the power of God through Christ to work out God’s plan concerning us. (GCB December 1895, p.633.5) You will see how clear this is made by further Scripture: “I am come in my Father’s name, and ye receive me not;” (John 5:43) “I have manifested thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.” (John 17:6) “I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them.” (John 17:26) Christ came in his Father’s name to declare his name, and being one in whom was the name of God, was the complete representative of God in the world, and his work was to represent the character of God. “Behold I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice ... for my name is in him.” (Ex 23:20,21) “But the Comforter, 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) (GCB December 1895, p.633.6) All that it meant to have Christ come in his Father’s name, to manifest his Father’s name as one in whom the Father’s name was, it means to have the Holy Ghost come in Christ’s name, to declare his name, to manifest his name, to represent him; and just as Christ was on the earth as the representative of the Father, so the Holy Spirit is in the earth to represent Christ. In representing Christ it is representing God, because it is God in Christ, and because it is Christ’s will to do his Father’s will continually. It is not a separate interest, but the Holy Spirit comes to represent Christ and to do continually his work, which was to represent his Father. So the work to be done now is the same as the work then, - to bring the character of God back to the earth, and to show the character of God in human flesh; and that work is to go on in us that the character of God may be represented to the world in us by HIS INDWELLING SPIRIT, just as it was represented in Christ Jesus. And Christ’s work of giving himself, the sacrifice of himself for us, is going forward now, and in giving us the Holy Spirit continually, he is giving HIMSELF, because he says, “I will love him and will manifest myself to him.” (John 14:21) “Yet a little while, and the world seeth me no more, but ye see me; because I live ye shall live also. In that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:19,20) That complete union by which WE, and CHRIST, and the FATHER are brought into union of life is accomplished by the SPIRIT. The Spirit which is to be sent is the Spirit of truth, and it is the Spirit of life in Jesus Christ, and it is the Spirit of God. That is what binds God the Father and Christ his son and their followers together in one. It is more than can be done by that sort of persuasion which brings one mind into harmony with another; it is not merely agreement in sentiment, but union of life. And that union of life is by the power of the Holy Spirit. This was Christ’s prayer: “Neither pray I for these alone, but for them also, which shall believe on me through their word. That they may all be one, as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” (John 17:20,21) And that is made possible by the interflow of life between them. So Christ was in the Father, and the Father in him by this interflow of life, and his desire is, “as thou, Father, art in me, and I in thee, that they also may be in us.” (GCB December 1895, p.634.1) The testimony to the divinity of the character of Christ, to the work of Jesus Christ on earth, is in the lives of his followers. The convincing power of the Christian life is what is done for the followers of Jesus Christ, is what Christ does in his followers. That is what makes real to the world the claims of Christianity. Christ is the one who mediates between God and us. By his taking our human flesh and standing between humanity and divinity as a union of humanity and divinity, he becomes the way, the channel through which God dwells in us by his Holy Spirit. God dwells in Christ by his Holy Spirit, and Christ by taking humanity, connected humanity with divinity in himself, so that when we become connected with Christ, we become connected with a humanity in which dwells divinity. With this connection between us and Christ, that divine power can dwell in us. Christ came in the flesh in order that there might be divine power for us. When man sinned, he cut himself off from this power, but Christ’s work was to make it possible that that divine power might come again to him. (GCB December 1895, p.634.2) Do not be afraid of believing that Christ means exactly what he says, and that everything set forth in the Scriptures is for each one of us personally. It does not avail for us to see that Christ intended it for us, but it is necessary for us to grasp it as ours by living faith. When we see that it is God’s plan, we are to believe that it is so, rejoice and be glad, and give thanks that it is so, and grasp that very power and life by faith in the promises of God; and we are to submit ourselves to the power and work of God. This experience will take out of our lives all cheapness and commonness, all lightness and trifling. It will bring a new dignity into our lives, when we really believe that JESUS CHRIST ACTUALLY LIVES IN US and that it is his power that works in us to work out the character of God. That life means something. If we constantly look to him, then we may believe that it is God that is working in us, and so our lives may be to his glory in representing the character of Christ, and representing the character of God in Christ in the daily experience of our lives. The words which we speak will not be our own words, the works which we work will not be our own works. Jesus Christ will work in us, glorifying his own name continually. That is the work of the Holy Spirit as shown in the life of Jesus Christ. (GCB December 1895, p.634.3) “What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?” (1 Cor 6:19) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) When the Spirit of God dwells in us, we are the temple of God, because it is God dwelling in us by his Spirit. “And ye are not your own.” (1 Cor 6:19) Our bodies are not our own with which to express our own character, but our bodies are for the Holy Spirit to use with which to work out and express God’s character. “Ye are not your own.” The body is not ours to use; it is God’s to use by the Holy Spirit. (GCB December 1895, p.635.1) “And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people.” (2 Cor 6:16) God wants to dwell in us. Shall we refuse him admittance, and set up idols in his place? “Thou shalt have no other gods before me.” (Ex 20:3) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) This is the same thing which is set forth by the prophet Isaiah: “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive [to give new life to] the spirit of the humble, and to revive [to give new life to] the heart of the contrite ones.” (Isa 57:15) It is God’s eternal purpose in Jesus Christ that this should be so. (GCB December 1895, p.635.2) But let us read the scripture further: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness.” (Rom 8:9,10) By reading that verse carefully, it becomes evident that THE SPIRIT OF GOD, THE SPIRIT OF CHRIST, AND CHRIST ARE MADE IDENTICAL. When the Spirit of God dwells in us, that is the Spirit of Christ, it is CHRIST HIMSELF in us. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal [death-doomed] bodies by his Spirit that dwelleth in you.” (Rom 8:11) As that Spirit gave life to Christ who was dead, so that Spirit coming upon us, will quicken us and give us new life, and raise us up to sit in heavenly places in Christ Jesus. “Therefore brethren [observe the conclusion], we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Rom 8:12,13) That is to say, THE HOLY SPIRIT, CHRIST DWELLING IN US, is to be the power that overcomes these evil traits, these evil habits in us, and puts to death these deeds of the body. (GCB December 1895, p.635.3) The same thought is brought out in another scripture: “And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” (Gal 5:24,25) God has given us his Spirit, and the power of Christ is to work in us. If we live after the flesh we shall surely die, but if we live after the Spirit, we shall put to death the deeds of the flesh; we shall live, but it is Christ living in us. (GCB December 1895, p.635.4) We are now in the time of the latter rain, and we are told to pray for the Spirit of God, for the power of the Spirit. This means the FULNESS of the INDWELLING CHRIST. The image of God, as shown in Jesus Christ, is to be perfected in those that are prepared for translation just before the second coming of Christ to receive his own, who bear fully his image. There must be at that time the fulness of the indwelling Christ, and Christ must be all and in all. He must be all there is in every one. There must be none of self. It means the complete death of self, and the fulness of the indwelling Saviour. (GCB December 1895, p.635.5) We read this in another way: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” (Isa 60:1) “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” (Matt 4:16) “Arise, shine; for thy light is come.” Who is our light? - Christ is our light. The glory of the Lord is risen upon us in the giving of his Spirit. That makes us a light that we may shine. We cannot rise and give light unless we have light. Christ is our light, and wherever he is, the people who sit in darkness will see great light. (GCB December 1895, p.635.6) As the Spirit of Christ comes upon us in this time of the latter rain, the people will see great light, because we will have the light of the Spirit of Christ. The experience we need is the power of the INDWELLING CHRIST. The Lord is not seeking for those who are merely wealthy, talented, or educated. God is seeking for those who are willing to be instruments in his hands, to show forth the power and glory of his name. He can take each company of believers and make them a power, if they will every one submit wholly to him. God will give us a power in our assemblies; he will make even the synagogue of Satan acknowledge that God is with us. When we are willing to take the humble position that it is all of Christ and none of self, when we are fully submitted to Christ that he may work in us, then he will manifest his power, and that is what he desires to do. Shall we, who believe in the power of God, allow the enemy to triumph over us? The enemy is working to hinder God’s work, to counteract what God has accomplished. Shall we allow him to triumph over us? (GCB December 1895, p.635.7) Jesus Christ is not dead. He is a living Saviour, and he desires to be an INDWELLING SAVIOUR in every one of us, to show forth the praises and the glory of his name. God wants us to advance in the truth, that every one may see that there is something to this message besides simply a difference in theory; that it is the power of God that is working in truth; that this people are not simply a people who have a different theory, but that they are the people of God. That is what will win souls to the truth. Many people can see that the seventh day is the Sabbath, but there must be the power of God to win them to the truth. What we need is that same power, or we shall give up the truth. There is nothing but the power of God always working out the truth in us which is able to keep us. Having merely stepped out to obey the truth does not keep us in the love of God. Past experience will never answer for the present. We must continue day by day to have the experience of the power of God with us. That is the only thing which will keep us, but the power of Christ can do this, and that is the blessedness of the gospel. Let JESUS come into our hearts, by the INDWELLING of the HOLY SPIRIT, taking complete control, bringing every thought into captivity, and then we shall glorify him continually. (GCB December 1895, p.636.1) W. W. PRESCOTT. Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Uriah Smith on the Trinity Uriah Smith on the Trinity More words from one of the founding members of the Seventh day Adventist Church and the truth the Adventist Church was founded on. “In 1 Cor. 15, I find that it is not the natural man that hath immortality; yet Paul assures the Romans that by patient continuance in well doing all could obtain immortality and eternal life. The doctrine called the trinity, claiming that God is without form or parts; that the Father, Son and Holy Ghost, the three are one person, is another. Could God be without form or parts when he “spoke unto Moses face to face as a man speaketh unto a friend?” [Ex. 33:11] or when the Lord said unto him, Thou canst not see my face; for there shall no man see me and live? And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand and thou shalt see my back parts; but my face shall not be seen. Ex. 33:20, 22, 23. Christ is the express image of his Father's person. Heb. 1:3.” — (Uriah Smith, Review and Herald, July 10, p. 87, 1856) “To the Lamb, equally with the Father who sits upon the throne, praise is ascribed in this song of adoration. Commentators, with great unanimity, have seized upon this as proof that Christ must be coeval with the Father; for otherwise, say they, here would be worship paid to the creature which belongs only to the Creator. But this does not seem to be a necessary conclusion. The Scriptures nowhere speak of Christ as a created being, but on the contrary plainly state that he was begotten of the Father. (See remarks on Rev. 3:14, where it is shown that Christ is not a created being.) But while as the Son he does not possess a co-eternity of past existence with the Father, the beginning of his existence, as the begotten of the Father, antedates the entire work of creation, in relation to which he stands as joint creator with God. John 1:3; Heb. 1:2. Could not the Father ordain that to such a being worship should be rendered equally with himself, without its being idolatry on the part of the worshiper? He has raised him to positions which make it proper that he should be worshipped, and has even commanded that worship should be rendered him, which would not have been necessary had he been equal with the Father in eternity of existence. Christ himself declares that “as the Father hath life in himself, so hath he given to the Son to have life in himself.” John 5:26. The Father has “highly exalted him, and given him a name which is above every name.” Phil. 2:9. And the Father himself says, “Let all the angels of God worship him.” Heb. 1:6. These testimonies show that Christ is now an object of worship equally with the Father; but they do not prove that with him he holds an eternity of past existence.” — (Uriah Smith, Daniel And The Revelation, p. 430, 1882) “God alone is without beginning. At the earliest epoch when a beginning could be,—a period so remote that to finite minds it is essentially eternity,—appeared the Word. “In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1. This uncreated Word was the Being, who, in the fulness of time, was made flesh, and dwelt among us. His beginning was not like that of any other being in the universe. It is set forth in the mysterious expressions, “his [God's] only begotten Son” (John 3:16; 1 John 4:9), “the only begotten of the Father” (John 1:14), and, “I proceeded forth and came from God.” John 8:42. Thus it appears that by some divine impulse or process, not creation, known only to Omniscience, and possible only to Omnipotence, the Son of God appeared. And then the Holy Spirit (by an infirmity of translation called “the Holy Ghost”), the Spirit of God, the Spirit of Christ, the divine afflatus and medium of their power, representative of them both (Ps. 139:7), was in existence also.” — (Uriah Smith, Looking Unto Jesus, p. 10, 1898) “When Christ left heaven to die for a lost world, he left behind, for the time being, his immortality also. but how could that be laid aside? That it was laid aside is sure, or he could not have died; but he did die, as a whole, as a divine being, as the Son of God, not in body only, while the spirit, the divinity, lived right on; for then the world would have only a human Saviour, a human sacrifice for its sins; but the prophet says that “his soul” was made “an offering for sin.” Isa. 53:10.” — (Uriah Smith, Looking Unto Jesus, pp. 23, 24, 1898) “God The Father, And His Son Jesus Christ Titles of the Father The following titles of supremacy belong alone to Him who is from everlasting to everlasting, the only wise God: “The Eternal God.” Deut. 33:27. “Whose Name alone is Jehovah.” Ps. 83:18. “Most High God.” Mark 5:7. “The Ancient of Days.” Dan. 7:13. “God Alone.” Ps. 86:10. “Lord Alone.” Neh. 9:6. “God of Heaven.” Dan. 2:44. “The Only True God.” John 17:8. “Who Only hath Immortality.” 1 Tim. 6:16. “The King Eternal, Immortal, Invisible.” 1 Tim. 1:17. “The Only Wise God.” 1 Tim. 1:17. “Lord God Omnipotent.” Rev. 19:6. “The Blessed and only Potentate.” 1 Tim. 6:15. “Besides Me there is no God.” Isa. 44:6. “God the Father.” 1 Cor. 8:6. “The God of our Lord Jesus Christ, the Father of Glory.” Eph. 1:17. “God and Father of all, who is above all.” Eph. 4:6. “The Almighty God.” Gen. 17:1. “I Am that I Am.” Ex. 3:14. “Lord God Almighty.” Rev. 4:8. Declarations Concerning the Son He is the beginning of the creation of God. Rev. 3:14. The first born of every creature. Col. 1:15. The only begotten of the Father. John 1:18; 3:18. The Son of the Living God. Matt. 16:16. Existed before he came into the world. John 8:58; Micah 5:2; John 17:5, 24. Was made higher than the angels. Heb. 1:14. He made the world and all things. John 1:1-3; Eph. 3:3, 9. Was sent into the world by God. John 3:34. In Him dwells all the fullness of the God-head bodily. Col. 2:9. He is the resurrection and the life. John 11:25. All power is given to him in heaven and earth. Matt. 28:18. He is the appointed heir of all things. Heb. 1:2. Anointed with the oil of gladness above his fellows. Heb. 1:9. God has ordained him to be judge of quick and dead. Acts 17:31. Reveals his purposes through him. Rev. 1:1. The head of Christ is God. 1 Cor. 11:3. Jesus had power to lay down his life and take it again. John 10:18. He received this commandment from the Father. John 10:19. God raised him from the dead. Acts 2:24, 34; 3:15; 4:10; 10:40; 13:30, 34; 17:31; Rom. 4:24: 8:11; 1 Cor. 8:14; 15:15; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; Heb. 13:20; 1 Pet. 1:21; Jesus says he could do nothing of himself. John 5:19. That the Father which dwelt in him did the works. John 14:10. That the Father which sent him, gave him a commandment what he should say and what he should speak. John 12:49. That he came not to do his own will, but the will of him that sent him. John 6:38. And that his doctrine was not his, but the Father's which sent him. John 7:16; 8:28; 12:49; 14:10, 24. With such inspired declarations before us, ought we to say that Jesus Christ is the Self-existent, Independent, Omniscient and Only True God; or the Son of God, begotten, upheld, exalted and glorified BY THE FATHER?” — (Uriah Smith, The Bible Students Assistant, pp. 42-45, 1858. Also found in Review and Herald, June 12, p. 27, 1860) “J. W. W. Asks: “Are we to understand that the Holy Ghost is a person, the same as the Father and the Son? Some claim that it is, others that it is not.” Ans.—The terms “Holy Ghost”, are a harsh and repulsive translation. It should be “Holy Spirit” (hagion pneuma) in every instance. This Spirit is the Spirit of God, and the Spirit of Christ; the Spirit being the same whether it is spoken of as pertaining to God or Christ. But respecting this Spirit, the Bible uses expressions which cannot be harmonized with the idea that it is a person like the Father and the Son. Rather it is shown to be a divine influence from them both, the medium which represents their presence and by which they have knowledge and power through all the universe, when not personally present. Christ is a person, now officiating as priest in the sanctuary in heaven; and yet he says that wherever two or three are gathered in his name, he is there in the midst. Mt. 18:20. How? Not personally, but by his Spirit. In one of Christ's discoursed (John 14-16) this Spirit is personified as “the Comforter,” and as such has the personal and relative pronouns, “he,” “him,” and “whom,” applied to it. But usually it is spoken of in a way to show that it cannot be a person, like the Father and the Son. For instance, it is often said to be “poured out” and “shed abroad.” But we never read about God or Christ being poured out or shed abroad. If it was a person, it would be nothing strange for it to appear in bodily shape; and yet when it has so appeared, that fact has been noted as peculiar. Thus Luke 3:22 says: “And the Holy Ghost descended in a bodily shape like a dove upon him.” But the shape is not always the same; for on the day of Pentecost it assumed the form of “cloven tongues like as of fire.” Acts 2:3, 4. Again we read of “the seven Spirits of God sent forth into all the earth.” Rev. 1:4; 3:1; 4:5; 5:6. This is unquestionably simply a designation of the Holy Spirit, put in this form to signify its perfection and completeness. But it could hardly be so described if it was a person. We never read of the seven Gods or the seven Christs.” — (Uriah Smith, Review and Herald, October 28, 1890) “It may not then be out of place for us to consider for a moment what this Spirit is, what its office is, what its relation to the world and to the church, and what the Lord through this proposes to do for his people. The Holy Spirit is the Spirit of God; it is also the Spirit of Christ. It is that divine, mysterious emanation through which they carry forward their great and infinite work. It is called the Eternal Spirit; it is a spirit that is omniscient and omnipresent; it is the spirit that moved, or brooded, upon the face of the waters in the early days when chaos reigned, and out of chaos was brought the beauty and the glory of this world. It is the agency through which life is imparted; it is the medium through which all God's blessings and graces come to his people. It is the Comforter; it is the Spirit of Truth; it is the Spirit of Hope; it is the Spirit of Glory; it is the vital connection between us and our Lord and Saviour Jesus Christ; for the apostle tells us that if we “have not the Spirit of Christ,” we are “none of his.” It is a spirit which is tender; which can be insulted, can be grieved, can be quenched. It is the agency through which we are to be introduced, if ever we are introduced, to immortality; for Paul says that if the spirit of Him that raised up Christ from the dead dwell in you, he shall quicken also your mortal bodies by that Spirit which dwelleth in you; that is, the Spirit of Christ. Rom. 8:11. ... You will notice in these few verses the apostle brings to view the three great agencies which are concerned in this work: God, the Father; Christ, his Son; and the Holy Spirit.” — (Uriah Smith, General Conference Daily Bulletin, March 14, 1891, pp. 146, 147) Previous All trinity studies Next Back to top

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