BIBLE DOCTRINES for
COLLEGE STUDENTS
Volume I
by
W.	E. Straw
BIBLE DOCTRINES
PURPOSE OF THE COURSE.
This course deals with the problems of religion. The purpose of the course is to give a few concise reasons for religion with the reasons for and evidence of a special revelation. After this the outstanding and basic doctrines of the Bible are considered. As this course assumes that those taking it have had elementary doctrines, only the basic and more important topics are considered, so one may not only know what to believe, but how to live as well.
CONTENT.
"The course is divided into six major parts, throe for each semester. The first division deals with the evidences that God exists, and of revelation, with an explanation of each.
The second discusses sin and a plan for its eradication.
The third deals with the final events of the world and the final restoration of original conditions.
The fourth considers the law and the Sabbath, and how they were considered by the early church, and their significance in modem times.
The fifth division opens with the sanctuary question and God's plan of the Gospel. The point of special emphasis is that the plan was a unity in both dispensations.
The sixth division has to do with the special work of God's last remnant church.
METHOD.
Lectures, recitation, discussions, quizzes, tests. The principal method will be recitations and discussions. A test will be given at the conclusion of each division and a quiz at least once a week.
SCOPE.
Interpretational
Spiritual
Historical
KATERIklS
Syllabus Note book Term paper
Readings. The reports of readings are handed in each Thursday on blanks provided. The amount read is taken into consideration when making out grades. At least 15 pages a week is required.
TABLE OF CONTENTS
GOD REVEALED
I.	BASIC FACTS AND PRINCIPLES
II.	EVOLUTION
III.	EVOLUTION
IV.	THE GODHEAD—EVIDENCES
V.	THE GODHEAD—ATTRIBUTES
VI.	JESUS—EVIDENCES
VII.	JESUS—ATTRIBUTES
VIII.	THE HOLY SPIRIT
IX.	HEED OF REVELATION
X.	YiHAT IS THE BIBLE?
XI.	INSPIRATION OF TEE BIBLE
RUINATION AND RESTORATION
XII.	THE GOVERNMENT OF GOD
XIII.	THE FALL OF SATAN
XIV.	THE EDEN HOME AND ITS LOSS
XV.	NATURE OF MAN AS A RESULT
XVI.	TEE PLAN OF SALVATION
XVII.	BAPTISM
XVIII.	FAITH
.XIX.	JUSTIFICATION
XX.	SANCTIFICATION
XXI.	PREDESTINATION FINAL EVENTS
XXII.	SECOND COMING OF CHRIST
XXIII.	SIGHS IN THE HEAVENS
XXIV.	SIGNS ON EARTH
XXV.	STRIFE AMONG NATIONS
XXVI.	FINAL RELIGIOUS SITUATION
XXVII.	SPIRITUALISM
XXVIII.	CONCLUDING EVENTS
XXIX.	PUNISHMENT OF THE WICKED
XXX.	HOME OF THE SAVED
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LESSON I
SOME BASIC FACTS AND PRINCIPLES
I.	THE WORLD IS A FACT. What was its cause? Was it chance or purpose?
1.	Chance means chaos.
2.	Purpose or design means order.
3.	Is there another alternative?
I)., Is it possible to have a purpose without a purposer* a design without a designer?
II.	SIX FUNDAMENTAL QUESTIONS EVERYONE ASKS.
1.	Whence? —cause)
2.	When? --time f —categories
3.	Where? —space J
Ij.. How? a. Nature of causality b. Nature of knowledge
5.	Why? —Ethics a. Nature of causality
b. Duty—Character of causality.
Be ye holy for I am holy.
6.	Whither? — Nature of causality — whence, how, why?
Last three are involved in whence.
These problems man wants solved.
Philosophy recognizes all six, but deals primarily with
1. k, 5-
Two hindrances to solving theses 1. bigotry, 2. confusing truth with understanding of it.
III. RELIGION 1.
2.
The above are answered by religion. Religion has to do with man and his relation with the Infinite. It contains two elements:
a.	Spiritual—man’s relation to the Divine
b.	Practical morals—man’s relation to man.
The difference between it and theology are: the latter is from Theos—God, and logos—reason; or reasoning about God. The former is a more Inclusive term.
IV. ASSUMPTIONS OF SCIENCE ARE:
1.	That the world is not an illusion, but that there is a reality of existence back of our conscious sensations.
2.	That things are rational, that there is a real order and coherence in nature (not a chaos), that can be relied upon.
3.	That man has the capacity, within limits, to understand that order.
1+. That the scientific method is the method by which knowledge can be attained.
V. ASSUMPTIONS OF RELIGION ARE:
1.	That the moral world is not an illusion but that there are realities back of our moral consciousness.
2.	That there is a moral order and laws governing it as real as the physical laws.
3.	That man has the capacity, within limits, to understand that moral order.
k
1+. That acting upon one's ideals and following his most excellent religious sentiments one can approach unto God.
Is science more dependable than religion? If so, how?
A. H. Compton said, "Man's greatest discovery of all time is that he can count on the world in which he lives."
"is not the reliability of nature the very bedrock on which the structure of science is built?" Yale Review, Autumn, 1931*
"Do we live in a World of chance?"
NOTE;
Endeavor to grasp the reason why these are fundamental principles. Analyze them to see if you can think of other alternatives.
5
LESSON II
EVOLUTION NO ADEQUATE SUBSTITUTE FOR CREATION
I.	BRIEF HISTORY OF THE THEORY
There have been but two theories of the origin of things: either creation, or some form of evolution. The nations of antiquity who had no revelation have usually fallen back upon some type of evolution, while the Jews and Christian peoples until recent years believed in a special creation. However, following the Great Reformation when new laws and methods of scientific investigation were discovered, many men in the scientific field became disgusted with the narrowness and bigotry of the church, and became skeptical in their attitude toward religion and life. They saw that many positions the church had held were unfounded in fact, and not in harmony with the new discoveries. As a result the 18th and 19th centuries developed many independent and skeptical thinkers who believed the world and all in it could be explained by natural laws. Lamarck developed the spontaneous generation theory. Lyell the 'uniformitarian theory, and Charles Darwin the theory of natural selection and survival of the fittest. Since that time the theory of evolution has been gaining in favor until it has become as popular as certain styles of dress, and held to for about the same reason.
One is hardly justified in saying that no one can be a Christian and believe in evolution. But he is justified in saying that the theory is diametrically opposed to man of the fundamental principles and teaching of the Scriptures. It originated and has been propagated by men who did not believe in creation or the atoning work of Christ, and by men who hoped to bo able to account for things without the need of God. Later discoveries in science, however, have shown the futility of the task, and -that many of their original theories were only wild guesses that have been completely overthrown by later research and exper imentati on.
II. AN ADEQUATE FIRST CAUSE
1.	Science still demands an adequate First Cause. None has yet been given equal to Gen. 1:1.
2.	What alternative is there?
"In order to explain the character of the living world and what is known of its history, but two alternative hypotheses have been propounded. The first, called the doctrine of Special Creation . . .The second is the hypotheses of evolution or 'descent with modification' , according to which all animals and plants, as we know them, have been developed from promordial germs, leaving open the question as to how life on the earth originated." Tlftn. B. Scott, Fh.D.D.Sc.,LL.D., Prof, of Geology, Princeton University. Macmillan, 1717* Ed. The .Theory of Evolution.
3.	Does Evolution explain the origin of things?
"Evolution sometimes professes to explain the origin of things; but of this it knows absolutely nothing. Evolution can take place only where there is something to evolve, and something out of which it can be evolved, with adequate causes of the evolution." Modern Ideas of Evolution, p. 21+, by J.W.Dawson.
1+. Can nothing produce something?
"That all things come into existence spontaneously and therefore
6
that wo must suppose an origination of immeasurably great effects without a cause, or believe that at some time a nothing, without either willing or knowing it, and without the use of means, became a something—this is the most unreasonable assumption that could possibly be attributed to a human being. How could anything act before it existed? or a thing not yet created produce something?” Fundamentals, p. 7^» Vol. IV, by Prof. F. Bettex, D.D.
5.	What is the conclusion?
A Creator Heeded
"Atheism can have no theory of the distant future. It is well nigh impossible for anyone to study the development of life which has actually appeared in the world, the evidences of which are unfolded to us in geological strata, without being convinced that the conditions and the capacity of life have been both created and adjusted by an all-wise and benevolent Architect." Origin and Antiquity of Man, by G. Frederick Wright, D.D., LL.D. p. 377#
Qberlin College, Ohio.
“The man of science can never push his processes of thought far enough back to explain the real origin of anything. • .The processes of evolution demand a creator of infinite power and wisdom to set them in motion.” Id. pp. i4.O6-it.O7•
6.	What does Lord Kelvin say?
"If you think strongly enough you will be forced by science to the belief in God." In Defence, p. 135 Lord Kelvin "The laws of nature do not account for their own origin." Re-croations in Astronony, John Stuart Mills, p. 180.
7.	What does the law of cause and effect imply?
'‘Every combination of means to an end implies intelligence. Unless then, we are prepared to refer the universe and all its laws and arrangements to mere chance or to absplute necessity, either of which views would be not only irrational, but would involve actual mental confusion, we have no escape from the doctrine of design." Modern Ideas of Evolution, p, I89, By J.W.Dawson, LL.D, Ed. 1§91.
8.	What does that indicate?
"Those adjusted adaptations as in nature must be referred to an intelligent predetermining will. Finality has its necessary correlate in intentionality. This identifies the cause as a Personal Being. . .We know mind, as an intelligent, voluntary agent to be the causes of design continually. We know this by consciousness. If we do not know this, we know nothing; our knowledge is actual zero. . .Is this victory of finality to be counted as the triumph of a cause that never had a purpose? How should chance action establish the law of action with design?" Natural Theology, pp. 176, 179, 203. by M. Valentine.
9* This world is an effect. It had a cause. What does that show? Cause.
"The need of a cause is probably a self-evident truth. Certainly it is accepted as such in science when any phenomenon is under stuty. It is absurd that all naturo should be causeless. If it is causeless why are not all phenomena causeless too?"
"Unless we abandon the principle of causality altogether, we are driven to recognize an Infinite First Cause, God.
"If there be no God what nonsense and worse than nonsense is everything. What is life but a particularly bad game of Chance."
Thoughts of a Catholic Anatomist, pp. 67, 68, 70. by Thomas Dwight,
Md., LL.D. Harvard University. 1912 ed.
7
III.	THE ORIGIN OF LIFE.
1.	How does evolution say life began?
"If the hypothesis of evolution is true, living matter must have arisen from non-living matter; for by the hypothesis, the condition of the globe was at one time such that living matter could not have existed in it, life being entirely incompatible with the gaseous state." Encyclopedia Brittanica, Article 'Biology1 9th Ed. by T.H.Huxleyw
2.	Is this scientific?
"Inorganic matter cannot become living except under the influence of matter already living." Lord Kelvin, quoted in "In Defence," p. 8, by Sir Robert Anderson, K.C., LL.D., London, England.
"There always.must be at least a seed, or nothing will arise; something cannot come out of nothing; something must always have its origin in something. • • Never in physical science do we surmise for a moment that something suddenly springs into being from previous non-existence." Science and Immortality, pp. 156, 157# ty Sir Oliver Lodge.
3.	Can chemistry even produce protoplasm?
"The albuminous or protoplasm material, which seems to be necessary to the existence of every living being, is known to us as a product only of the action of previously living protoplasm. • .The origin, therefore, of this albuminous matter is as much a nystery to us at present as that of any of the chemical elements." The Origin of the World, p. 226, by J.W.Dawson.
Professor Conn says, "Protoplasm is not a chemipal compound but a mechanism. . .Inorganized protoplasm does not exist. . .It could never have been produced by a chemical process. Chemistry has produced starches, fats, albumin, but not protoplasm."
The Other Side of Evolution, p. 2Z4- quoted from Method of Evolution.
1*. What have actual experiments shown?
Spontaneous Generation
"Some have endeavored to maintain that the first forms of life were the direct products of chemical action. But all efforts to produce life independent of preexistent life germs have heretofore failed." The Origin and Antiquity of Man, by G. Frederick Wright, DD., LL.D., Ed. 1913# PP* i4.lO-I4.ll• "If any one wishes to believe that the marvelous adaptive capacities of plant life sprang from the dead forces of nature, he is at liberty to do so, but at the risk of his reputation for sanity. In the abseaoo of all scientific evidence he is not at liberty to impose it on any one else for belief." The Origin and Antiquity of Man.
pp. 1*12, 1*13.
5* Can plants produce animals?
Origin of Animals
"If any wish to believe that the germs of plant life have by their own power assumed these higher characteristics of sensation and intelligence, they are free to do so, but it is well for them to be reminded that in making this supposition they are acting on evidence of no scientific value, and are ascribing to infinitesimal germs an amount of flexibility and latent power which seems to most people not only incredible, but absurd. . • To imagine that animal life has developed from vegetable life, and that vegetable life is a spontaneous development from the first mist,
e
and that from nothing or next to nothing, is the same as resting the
argument upon nothing or next to nothing." Id. pp. J4.i3-I4.llj.*
IV.	PRODUCE AFTER THEIR KIND
1.	The origin of species according to Darwin.
"I believe that animals descended from at most only four or five progenitors, and plants from an equal or lesser number# Analogy would lead me one step further; namely, to the belief that all animals and plants are dosccnded from some one protype." Origin of Species, p» 26, Ed. 1900 Chas. Darwin.
2.	Vlhat does that imply?
"If evolution is a fact, it must follow that the species of today have been produced from the species of yesterday, as the result of forces acting upon them." The Method of Evolution, 1900., by
H.M.Conn, of Weslian University.
3.	Vlhat prevents this?
— No one could deny but that under special care end environment man ™ can greatly improve the species and develop a bettor variety.
But he cannot evolve new species. Sterility is a weapon that guards against it. Although in some cases the species may cross, yet the offspring is sterile, which forever guards against the development of new species.
"It is obvious that. . • although hybridism is occasionally possible as an exception to tho general infertility of specios, it is only as it were, a partial exception; for, even when produced, the hybrid progeny almost invariably manifest some greater or less degree of sterility, and this is not only when crossed among themselves, but even when crossed with either of their parent species. Species belonging to distinct genera can rarely, and those belonging to distinct families can never be.crossed." "Indeed it is doubtful. vihether there is any single instance of a perfectly fertile hybrid having emanated from a cross between two animal species." Encyclopedia Brittanica, 9th ed., Article "Hybrids" by G. *J. Romane s, LXi.D. F.R.S.
J+. Vlhat is a specie?
I recognize that there are those who claim that in certain instances they have succeeded in crossing different species. For instance, one said he had crossed two species of beetles in his laboratory.
He may have crossed two beetles which men call different species.
But the fact remains that sterility is still here, and certain animals will not cross, and if they do their offsprings are sterile. The mule is still sterile. We cannot be sure that man has drawn the line to distinguish between species in the same place that God did. "Vlhat is a Species? This however, is but a single illustration of the groat difficulty which scientific men have had in getting a satisfactory definition of species. That most generally accepted is 'A collection of individual plants and animals which resemble each other so closely that they can reasonably be supposed to have descended from a common ancestor. It is easy to see, however, that •this definition bogs the whole question at issue. . .
The definition is far brom being one that would be accepted in the exact sciences. . • The first chapter of Genesis, to which reference has already been made, furnishes as perfect definition of plant life as has ever been given. Plant life, which is the earliest form of living matter, is described 'As that which has seed in itself’
9
and 'yields seed after his kind.'" Fundamentals Vol. VII, pp. 5“7» by Prof. George F. Wright, D.D., LL.D., of Oberlin College
5» Has science produced new species?
"No case establishing any one of the alleged factors of new species is actually known to have occurred. These doctrines of modification and heredity, as applied to the origin of species, are, as yet, articles of faith and not of scientific certainty. . • Ho case has actually occurred under the observations of naturalists of the development of a new species. . Modern Ideas of Evolution, pp. 33 >	J.W.Dawson.
"With this must be connected the further fact that nearly all the early types of life seem very long ago to have reached stages so definite and fixed that they become apparently incapable of further development, constituting what have recently been called 'terminal forms.'" Id. p. 25.
6.	What does Dr. Dwight say?
"After all, what has been established? What evidence have we of the gradual passing of one species into another?. . .Hybrids are as sterile as they ever were. Hew species have failed to materialize. Artificial variations still tend to revert to original conditions." "Thoughts of a Catholic Anatomist," pp. L\h, 1+5, by Thomas Dwight, M.D.
7* Do the action of present laws indicate evolution?
"Why, if all is 'mechanical' in the development and actions of living beings, should there be any progress whatever? Ordinary people fail to understand why a world of mere dead matter should not go on to all eternity obeying physical and chemical laws without developing life; or why, if some low form of life were introduced capable of reproducing simple one-celled organisms, it could not go on doing so." Modern Idoas of Evolution, p. 151, by J.W.Dawson.
"Why should we not find examples of the links which bound the spe cies together. An additional difficulty is caused by the fact that in most ■typos vte find a great number of kinds in their early zoological history, and that they dr,in die rather than increase as they go onward. • . objections of this kind appear to be fatal to the Darwinian idea."
Id. p. 35.
Readings; The Basis of Christian Faith, F.E.Komilton, pp, 15-86
10
LESSON III EVOLUTION CONCLUDED
I.	INTELLECT AND MORALS
1.	Does evolution account for mind?
"The transition from the inorganic to the organic is, as Prof.
Tyndale has lately told us, far from being conceivable in the present state of our knowledge. . .All the laws of physical evolution can never help us to understand the first genesis of mind. • . The dawn of the first confused and shapeless feeling is as much a nystery as the genesis of a distinct sensation . . .How, for instance, is it to account for the differentiation of a vague tactual sensibility into what we know as sight and hearing—sensibilities which underlie all our ordinary conceptions of the physical world? ... Of the beginning of the universe says Prof. Clifford, we know nothing at all. • . It fails to give any intelligible account of the rise and progress of mental activity." Encyclopedia Brittanica, 9th Ed., Article "Evolution," by T. Huxley, and James Sully, LLD.
2.	TJhat produced mind?
"Among the facts of the universe to be accounted for, it may be said, is mind} and it is self-evident that nothing can have produced mind but mind." Essays of Religion, p. 150 Ed. I87I+, by J.S.Mills, English Philosopher, died 1873.
3« Can Chemical laws account for it?
"The human soul, with the great attributes of reason, freedom and ethical responsibility, is irresolvable in any combination, interaction, or motion of matter. No chemistry of the material elements or process of molecular action can explain the origination of thought and personality. By no possibility can thought and feeling be in any sense the products of matter." Destiny of Han, p. 109, by John Fiske.
"By no possibility can thought and feeling be in any sense the products of matter. Self-determination and memory refuse all physical solution. It is absolutely and forever inconceivable that a number of carbon, hydrogen, nitrogen, and oxygen atoms should be otherwise than indifferent to their positions and motives, past, present, or future. It is utterly inconceivable how consciousnesa should result from their joint action." Natural Theology, p. 268, by M. Valentine, D.D., LL.D.
1;. Compare man and animals.
"Hobbes finally says that man differs from all other animals. . . by the gift of speech and reason. Man alone was made in God's likeness—in intellectual capacity. Let modern science exalt animal creation as it will, and try to evolve man from the monkey; but here is a great gap which no evolution can bridge. The capacity for development in the animal reaches a limit beyond which it cannot be carried. Man's capacity for growth no science has ever yet bounded or measured. The monkey is after 6000 years, essentially the same. . .The new-born pup is ahead of the new-born babe in intelligence, sagacity and power of self-preservation. But how soon the child will be training the dog, and asserting his superiority!" Many infallible proofs, p. 175, ty A.T.Pierson, D.D.
11
5* How is this to be accounted for?
Creation of Man
"At the sane time it will be difficult, if not impossible for anyone to account for the higher nature of man in any better way than it is done in Genesis. It is most in accordance with the facts to look upon the higher nature of man as a divine gift; and the method of stating this by the sacred writer is too sublime not to be true. 'And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.1" Origin and Antiquity of Man, p. I+JQ, G.P. Wright of Oberlin College, Oberlin, Ohio.
6. Can evolution explain the moral and religious nature of man?
The Moral Element
The intellect of man is an unexplainable entity by any theory of evolution. But still more profound and nysterious is the moral and religious instinct. Ho quarrel or strife among animals for a survival of the fittest could develop this quality. Anger and strife usually develop the baser qualities in man. But according to Darwin, our moral and religious attributes have been the outgrowth of a strife to survive.
Morality and the religious instinct belong to the human race alone. Animals do not worship. They have no sense of reverence for God. They never even show signs of superstition. Neither can they be taught it. But man, even the most degraded, has his worship of God. In all times and conditions from the early dawn of history to now, man has worshipped. If this quality has been inherited from our grand-parent—the monkey—why has he ceased to worship?
And if it was not inherited from him, how and where did it come from? "Are we to believe that these cravings and aspirations are derived from a hairy quadruped with a tail and pointed ears? We might admit that the descent of an ape might become philosophical and musical, but how and why should he become religious?~To call the spiritual nature of man a by-product is a jest too big for this little world." In Defense, p. 26, by Dr. Alfred Russell Wallace, an English Naturalist, born 1822.
II.	RETROGRESSION
1.	What is the tendency of plants left to themselves?
"Nothing is more evident in the history of fossil animals and plants of past geological ages than that persistence of degeneracy are the rule rather than the exception. . . We may almost say that all things left to themselves tend to degenerate and only a breathing of the Almighty Spirit can start them again on the path of advancement." Modern Ideas of Evolution, (Appendix) by J.W.Dawson.
2.	What do the conditions among heathen indicate?
"The very lowest of existing races are found to possess languages, which are often of extreme complexity in grammatical construction and in no way suggestive of the primitive man-animal of which they are supposed to be surviving relics. . . Even the Australian aborigines, who are often said to be one of the lowest of human races, are known to possess many good qualities by those who know them best. Mr. Curr, who was for forty years protector of the Aborigines in Victoria, says: 'The natives are very strict in
obeying their laws and customs, even under great temptation.....
They possess affection and a sense of right and wrong not very
12
different from our own.' These interesting people may have been descended from much more civilized, remote ancestors, and are thus an example of degradation rather than of survival." Social Environment and Moral Progress, pp. ij.0-1+5, by A.R.Wallace, who was associated with Chas. Darwin in Getting out his "Descent of Man," etc.
3* Do the evidences indicate advancement?
"The great majority of educated persons held the opinion that ... we are really more intellectual and wiser than men of past ages—that our mental faculties have increased in power. But this idea is totally unfounded. We are the inheritors of all the accumulated knowledge of all the ages; and it is quite possible, even probable, that the earliest steps taken in the accumulation of this vast mental treasury required more thought and a higher intellectual power than any of those taken in our own era. . .There is, therefore, no proof of continually increasing intellectual power." Social Environment and Moral Progress, by Alfred Russell Wallace, O.M., D.C.L., F.R.S., etc. ed. 1913., pp; 31“33*
What is the evidence of this theory?
"The development which the 'critic* has imagined—a development out of barbarism, illiteracy, and the rude beginnings of art—is simply a dream and nothing more." Monument Facts and Higher Critical Fancies, by A.H.Sayce, LL.D. p. 122.
5. What are the indications from the early histories of Babylon and Egypt?
"In Egypt and Babylonia alike there was degeneracy rather than progress, retrogression rather than development. . .In fact, the whole application of a supposed law of evolution to the religious and secular history of the ancient Oriental world is founded on what we now know to have been a huge mistake. The Mosaic age, instead of coming at the dawn of ancient Oriental culture, reAlly belongs to the evening of its decay." Id. p. 118.
"The monumental history of Egypt gives no countenance to the fashionable theories of today which derive civilized man, by a slow process of evolution, out of a brute-like ancestor. On the contrary, its testimony points in the opposite direction; the history of Egypt, so far as excavation has made it known to us, is a history, not of evolution and progress, but of retrogression and decay." pp. 103,101;. Recent Research in Bible Lands, A.H.Sayce.
III.	HEREDITY ADD HATURAL SELECTION
1. Vllhat relation has heredity to evolution?
Heredity-
Heredity is one of the basic principles of Darwinian evolution.
One being is supposed to have acquired certain attainments which his successor inherited and he acquired still others which were given to his successors, and so on through each succeeding generation. This point is considered so important by evolutionists that "Herbert Spencer says, 'Either there has been inheritance of acquired characters or there has been no evolution."
Evolution and Religious Thought, p. by Le Cave.
"If acquired characters cannot be transmitted, the Lamarckian theory completely collapses." Essays on Heredity, etc., p. 387»
Ed. I889, by Dr. August Weismann, Prof, in University of Frieburg in Baden.
13
2.	lhat is the evidence?
"Weismann contends that all evidence is against the perpetuation by heredity of characters acquired by the individual. Only characters born with him can. be perpetuated. Weismann has undoubtedly made out a strong case in favour of this contention, which would at once overthrow the Lamarckian theory of evolution and would remove one of the subsidiary props of Darwinism. • • purified in this way, and reduced to chance variation.....
Darwinism would, according to some of its adherents evaporate without leaving any residum." Modern Ideas of Evolution, pp. 39“U0.
J.	W. Dawson.
3.	What do recent experiments show?
New Discoveries on Natural Select!on
^fost persons who class themselves" as 'evolutionists' accept as a fact Darwin's principle of natural selection. During the past score of years, and especially during the past dozen or fifteen years, there have been brought forward the results of thorough going experimentation and analysis which not only throw much doubt upon the 'adequacy' of Darwinism to account for the evolution of plant and animal forms, but even question the efficacy of selection to direct the process at all, at least in the sense accepted by the older biologists. The work of Bateson, DeVries and others showed that variation is not continuous; that is, the differences between the individuals of any generations, are not in all cases finely graded differences of degree, but the differences may be abrupt. . ." Scientific American, April 6, 1912. Article "Improving on Darwin," Johannsen's Theories of Evolution, by Benj.
C. Gruenber.
1+. What light does this throw upon the theory of heredity and natural selection?
"For example, 'variation' was used to include all kinds of differences, those that separate true races as well as those that depend upon differences in nutrition or in function. These two ■types of variation are fundamentally distinct, and the modern school lays great stress upon the distinction; the former groups of variations are inherited, the later are not." That is, the people had supposed that because there were differences in the appearance of some of the individuals of a species that this difference was a gradual one from the lowest to the highest forms of life. In other words, that there was no line of demarcation between species. But now, as is stated above, there is recognized a distinct line, and an apparent difference caused by special environment and care is only apparent, and the special qualities cannot be inherited; while all the inherent qualities of that species are inherited from generation to generation. Professor Johannseh has coined two names to indicate these differences.
The inherited differences, those within a species, are called 'phenotypes,' while the uninherited, those of different species, are called 'genotypes,' "The term ’genotype' expresses the fundamental identity or potentiality of heredity properties. . . An illustration taken from physics may be helpful. Ice, snow, steam and water are different phenomena, different appearances; each corresponds to a distinct phenotypo~to all appearances they are as different as glass, sand, oxygen and alcohol. Yet we know that at bottom they are all forms of a compound which the chemist
lit
symbolizes HgO. H2O then is the genotype, the fundamental entity « * • He has restated the knovm facts of heredity in terms of •genotypes.' As a result of his experiments he concluded that selection can never establish genotypical differences, and that therefore, 'natural selection' could never have given rise to new species. His conclusions are in perfect harmony with the results obtained by DeVries, as well as with the results of the many experimented on 'Mendelism.' Id.
5.	Can acquired characteristics be passed on to offspring?
"It is accepted as an 'essential principle, that an organism cannot pass on to offspring a factor which it did not itself receive in fertilization' and also that 'parents which are both destitute of a given factor can only produce offspring equally destitute of it."' Quotations from "Scientific American," Supplemented, Feb. 3» 1917> article on Evolution and Mendelism, p. 66, by R. Brown, D.S.C.
6.	Ihat is Bateson's conclusion? (Boyle proved Alcheny false.)
"The outcome, as you will have seen is negative, destroying much that till lately passed for gospel. Destruction may be useful, but it is a low kind of work. We are just about where Boyle was in the 17th century. We can dispose of alcheny, but we cannot make more them aquasi chemistry. We are awaiting our Priestly emd our Mendeleef." Literary Digest. 1912.
7.	'What about Darwin's evolution?
"'We go to Darwin,' says Bateson, 'for his incomparable collection of facts. We would fain emulate his scholarship, his width and his power of exposition, but to us he speaks no more with philosophical authority. We read his scheme of evolution as we would those of Lucretius or of Lamarck] ... By these admissions almost the last shell of that teleological fustian with which Victorian philosophy loved to clothe the theory of Evolution is destroyed." Church Quarterly Review, pp, 26, 27, Oct, 1915* ty F.A.Dixey, London.
8.	What was Bateson's last speech?
"But that particular and essential bit of the theory of evolution which is concerned with the origin and nature of species remains utterly mysterious. We no longer feel as we used to, that the process of variation, now contemporaneously occuring, is the beginning of a work which needs merely the elements of time for its completion; for even time cannot complete that which has not yet begun. Now we havo no difficulty in finding evidence of variation by loss. Examples abound, but variation by addition are rareties, even if there are any which must be so accounted. • . Meanwhile, though our faith in evolution stands unshaken, vre have no acceptable account of the origin of species. . . The claims of natural selection as the chief factor in the determining of species have consequently been discredited. • • Of variations we know a great deal more than we did. Almost all that we have seen are variations in which we recognize that elements have been lost." Evolution, Bateson Science, Jan. 20, *22.
"Only those who are keeping up with these new developments can fully appreciate their vast significance or anticipate the next step. . . Systematic literature grows precisely as if the genetical discoveries had never been made ... The systematist will feel the ground fall from beneath his feet when he learns and realizes what genetics has accomplished. • . I have put before you very frankly the considerations which have made us agnostic as to the
15
actual processes of evolution. . • (But now he says the enemies of science will triumph, so) Let us then proclaim in precise and unmistakable language that our faith in evolution is unshaken." Id. pp. 60-6l.
TOY EVOLUT I0N_ I S_ Dff 0_S_S_IBLE
1.	There can be no evolution in lower forms of life where the process of reproduction is carried on by cell-division.
£. Unit characters, or genes, must be present in the ancestors in order to show in the descentants. Mendel's law shows that any variety is only a re-shuffling of unit characters that were in the ancestor. Mendelism accounts for variation but shows that evolution could not start by it.
3.	Artificially a variation can be segregated until a race that breeds true is isolated. But this race will breed true only so long as this isolation continues. Tilhen it mingles with the group again all these peculiar characteristics disappear.
4.	"The Parke Davis Laboratories, which have contributed some of the greatest reagents and aids to pharmaceutical knowledge, have recently produced a chemical reagent called simply the "anti-human precipitin." If a specimen of living matter, or dead matter that had been alive,
is placed in the test tubo and this reagent added, we get an almost instant reaction that says, "This is animal," or "This is human." If the reaction shows the specimen to be of some animal, then there are steps to be followed that show what kind of an animal it is. On the other hand, if the reaction shows the specimen to be human, that is as far as science can go. There is no known technique that will tell the difference between the blood, or the flesh, or the bone, or the skin, or the neural structure, of any two races of human beings. (Apparently Paul was right when he said, "God hath made of one every race that dwells upon the face of the earth.") Religious Digest, Jan, 1936.
16
LESSON IV
THE GOD HEAD — EVIDENCES
I. SOMETHING IS ETERNAL--It must be mind not matter. Why?
THE UNIVTKSE NOT ETERNAL
Y.	According' to the 'law of Astro-physics the suns are giving off energy at a fearful rate. This radiant energy is not being restored, but much of it is being lost in space. Hence, there must have been a time when it was greater than now, and is only a question of tine until it will run down. So there must have been a creation at some time in the past.
2.	Radio-activity shows that matter is breaking down in the same way.
a.	Atoms of matter are divided into electrons—negative particles, always the same regardless of what substance it comes from.
These revolve around protons, or positively charged units, about 1760 times a6 great. So matter seems to be synonymous with electricity.
b.	Uranium has an atomic weight of 238.5. In decomposing it gives off helium (Protons) atom, weight 1*. Repeating three times it leaves Radium, 226.i|., weight. Radium in disintegration gives off helium (positive particles), B-rfs (electrons), and Y -
or X-Rays, the remains is lead with atomic weight of 206; ordinary lead is 207.2. All substances properly treated give off helium and electrons. So the world is in a degenerating process and could not be eternal.
3* These permanent particles that make up matter are similar in this respect to the protoplasm that is the basis of organic substances.
All cells are made up of protoplasm; this is the same in all cells whether in plants, or animals; whether in the brain or toe of an animal. Hence, there must be a force outside the protoplasm itself to make it act so differently in its different positions.
It must be a force or power working to the end of forming the different types of life, for how could the nature of the protoplasm make it act so differently in the different environments; so also inorganic must have a power outside of itself to direct its activities.
Read s
"'Q. E. D., Price, pp. 15-50
or TTasTs ~f Christian Faith, Hamilton, pp. 2$-%. or The Mysterious' Universe^, Jeans, pp. 70-91* or Sc'ience Vnd‘ the Unseen World, Eddington
II. UNIVERSALITY OF RELIGION 1. Universal
Go inhere you mil, look where you may, and you will find men who believe in God. In every tribe and nation from the beginning of history to the present time we find men who have some sort of idea of God. As Dr. M. Valentine says, "There has been found no well authenticated case of a nation or race utterly without some conception of deity or conviction in all nations, presenting one of the most universal convictions of the race," 1
17
As the flower turns to the sun and the -worm to the earth because of the benefit derived therefrom, so Dr. Cornelison says that the trophism, or turning to God, by the human race "in this case, as in the others, is evidence of the existence of that which causes it." Plutarch said "Not more truly does the lake reflecting stars from its deep bosom, certify the reality of the starry heaven above it, than do these universal instincts assure the object which we behold mirrored in them."
2. Innate
Is' religion innate in man, a part of his very nature, or is it something that has been adopted as a form of life, a sort of conventionality? Psychologists usually give three tests for innateness.
(1)	Universality. (2) Appearance soon after birth. (3) Appearance without opportunity to learn. In consideration of these three critoria it seems clear that the case for religion would be quite fully established. Auguste Sabatier raises the question,
"Why am I religious? Because I cannot help it; It is a moral necessity of r$r being. . • The necessity which I experience in my individual life I find to be still more invincible in the collective life of humanity. Humanity is not less incurably religious than I am. The cults it has espoused and abandoned have deceived it in vain; in vain has the criticism of savants and philosophers shattered its dogmas and mythologies; in vain has religion left such tracts of blood and fire throughout the annals of humanity; it has survived all change, all revolution, all stages of culture and progress. Cut down a thousand times, the ancient stem has always sent new branches forth. Whence comes this indestructible vitality?"
3* Priests versus Religion
.' V'.’"'"T/Wien T hear it said, 'Priests made religion', I simply ask 'And who, pray, made the priests?' In order to create a priesthood, and in order that that invention should find general acceptance with the people that were to be subject to it, must there not have been already in the hearts of men a religious sentiment that would clothe the institution with a sacred character? The terms must be reversed: it is not priesthood that explains religion, but religion that explains priesthood." 2
1+. Atheists
jirV¥.~Valentine says, "As to the atheism found in Christian lands, the exception is only apparent. . . Its appearance is not normal or spontaneous, but the result of either speculative difficulties or perverted moral inclinations. It probably never amounts to a positive intellectual conviction, but is simply the negative state of doubt or unbelief."?
Because there are some blind men we would not argue that this is a normal condition of man. "August Comte, who built his philosophic theory on atheism and denial of all religious virtues, in the end, led by his own emotional nature which his system had defrauded, appended his scheme deifying ideal humanity and establishing a system of worship and rites. Though he rejected religion in the beginning, the necessities of worship of some sort forced the manufacture of a new religion at the last" . . . "We demand," says Strauss, Haeckel, Oscar Schmidt, and others, in substance,
"we demand the same piety for our Cosmos that the devout of old demanded of his God." . . .When they have pushed God out from
18
one door, a god is found to have entered at another# . . Even those who have most positively rejected belief in God as the Personal Author of nature, have straightway proceeded to make a God of Force, or of the Atom, or of Law, transferring to it both creator-ship and sovereignty." 4 5* Man Dependent
,rTo Took upon the deep religious human instincts alone as deceptive and spurious would be utterly unreasonable and unscientific. . •
In heart, as well as in intellect, man's nature 6hows an organization for religion, an adaptation and impulse toward it so decided and influential as to reveal itself everywhere. • • That an idea should be so thoroughly normal to the human mind as this has proved to be, forcing itself into recognition everywhere and in all ages, asserting a virtual omnipresence in the thought and belief of the race under all conditions and changes, and yet be wholly false and illegitimate, a universal but necessary mistake, is against all natural and reasonable probability." 5
"Yes, the inquietude of the heart which doubt has robbed of its faith in God, is an evidence that skepticism is a malady, not a normal state." ®
"One of the surest forms in which this religious constitution is revealed is the soul's conscious cravings for a higher fellowship than with the finite, visible beings around it. The soul carries with it a constant sense of dependence. It feels a need of support and guidance by some stronger hand. It has aspirations that look to and crave communion with what is above it. It is restless, unless it can rest itself in the bosom of some all-embracing protection, fellowship, and care. . . 'It craves a sympathy that outreaches all that is not truly independent and unlimited, and vail not be satisfied till it finds that which is adequate to meet not only the limited actualities, but the infinite possibilities of its need ana its condition, end is high uplifted above all that can condition, that can hamper or extinguish. It craves communion with a craving which no finite soul can satisfy, with a higher and a higher, even with a highest, toward which it may ever be rising but which it can never reach. # . It craves in its instinctive aspirations for truths that pant for more than they obtain, an object that is without exhaustion, of illimitable vastness and incalculable richness. It craves, in the felt darkness about it, a light and wisdom that is beyond all possibility of failing. It craves in its sense of weakness which necessarily attaches to it as dependent, a help and supply of strength that con be relied on in any of the infinite possibilities of its experience.' The human heart must have a God, as truly as must the mind develop the idea of one." 7 The Bible does not pretend to prove the existence of God# It takes it for granted.
1# Valentine, li. natural Theology, pp# 25, 29*
2, Sabatier, Au gu s t e*, Outline s' of Philosophy of Religion, pp. 3 mkt 6-7, Geo. Doran Co.
3« Valentine, M., natural Theology, pp. 25, 29.
1+. Id. pp, 3lj., 29. ..............
5.	Id. pp. 36, 31, 30.
6.	Van Dyke, Henry, Pastor of the Brick Church, New York, The Gospel
for an Age of Doubt, pp. 3I-33*	—-
7» Valentine,"li., Natural Theology, pp. 32, 33*
19
III# COSMOLOGY — cause and effect.
1.	"It is not simply evident, it is self-evident. . #Its contradictory is inconceivable. Valentine, p. 60. "Tho law of causation is intuitively perceived to be certain and universal."
Id* p. 6l«
2.	"Everything that has a beginning mu6t have a cause—an adequate cause." Id#, p. 65#
3* We are finite, dopondent, and limited in power, but como face to face with the infinite, independent, and unlimited. Tho unlimited is as necessary and real as the limitod. "Ho addition of finite existence can make an infinite. . * A ohain of dependent things cannot hang on nothing. Thcro must bo a first cause for it. Hence for this finite and dependent universe, there must bo a sclf-existont and independent cause." Valentine, p. 66.
IV.	0UT0L0GY —ontos, —being
1.	"The finite and imperfect imply "the infinite and perfect," says Cousin. "IIow could a finite and imperfect being have tho idea of an infinite and perfect boing and have it necessary, if it did not exist?"
2.	If every offcct must have a cause oqual to or greater than the effect, it follows that man's personality must be causod by personality equal to or groator than his own. For only personality can cause personality.
3.	"If we believo in existence at all, as we must, wo must beliove in an Eternal Existonce, Absolute Existence" . . .It leads merely to the alternative, either that infinite and eternal Being exists or that tho consciousness and reason of man cannot bo trusted." Valentine, p. 52-53•
k* "Limitation is an essential quality of .matter, whether as atoms or aggregations of them. Ho multiplication of it can yield an infinite universe." Id. p, 71* Therefore "The First Cause must be a free cause. • .Unconditioned, scIf-existent, and self-determining. A Free causo must be an intelligent cause." Id. p. 73* Time, spaco and causality are eternal in their nature.
V.	TELEOLOGY—Design
1. "By a final cause is meant an end as predetermined and arranged for in the action of the foroos which effect it." Id., p.
"It involves three distinct conditions: (a) Foresight of an end;
(b) Determination to realize it; and (c) directive supremacy over all the forces by which as means the end is attained." Id. p. 77*
2. Ircsident Porter said, "Vic assert that the relation of means and onds is assumed a priori to be true of every event and boing in the universe, . .This is on intuitivo principle." Id. p. 63.
3« List ten instances where design is soon in nature:
a.	f.
b.	s«
Co	h.
d.	i.
c.	
20
i|.« "Finality has its necessary correlative in intentionality. This identifies the cause as a Personal Being." Valentine, p. 176. "Tie know mind, as an intelligent voluntary agent, to ho the cause of design continually. T/o know this by consciousness. If ire do not know this ire know nothing; our knowledge is actual zero." Valentine, p. 179*
5. "If the world is intelligible, there must bo intelligence back of it." Knudson, p. 238.
a.	Thomas Edison said, "I know this world is ruled by intelligence. It requires infinite intelligence to create it, and it requires infinite intelligence to keep it on its course. Everything that surrounds us—everything that exists—proves that thcro arc infinite laws behind it." Review of Reviews, Jan. 1932,
by Albert Shaw.	.......
b.	Robert A. L'illikan, "• • • in an address delivered as rotiring president of the American Association for the Advancement of Science, meeting in Cleveland, a gathering of 5*000 of America's most distinguished scientists listened as ho told how he had,
•	in effect, fingerprinted God in the heavens."
"Behind the 'cosmic ray' must be the Supremo Power.
"Here is yet another wise man who follows nature up to nature's God—another engineer who is unable to escape tho idea of the Supremo Engineor."
c.	"Thought cannot complete itself without the category of purpose • « • Knowledge, boforo it can become a soundod system, must call in the oategory of purpose. • . Knowledge bogins by assuming that the world is intelligible and that we are able to understand it. That this is actually so, we can never demonstrate. Vfe simply accept it on faith and faith is primarily an act of volition." A. C. Knudson, pp. 161-162, Philosophy of Personalism.
BOTE:
Tho says thcro is no God? Ps. lij.:l
Eow would you say this is true?
Readings:
Tho Doctrine of God, A. C. Knudson, Ch. 6.	,
Hatura1 Theelogy,* *11. Valentine, pp. liii-205*
21
LESSON V
SHE GOD-HEAD
"Sonething is, thoreforo something has always boon; and if something has always boon, something must have boon self-oxistont." Valontinc, p. 22l+.
The only other alternative is that something came from nothing, which is unthinkable*
I.	ATTRIBUTES OF GOD
1.	Absolute
a* Spirituality involving--John k*2k (1) ^ifo
(2)	Personality
(1)	SoIf-existence
b.	Infinity involving (2) Immutability
(3)	Unity
(1)	Truth
c.	Perfection involving (2) Holiness
(3) Love
2* Relative
a* Related to time and space
b. Related to Creation
c. Related to Moral Beings
(1)	Eternity
(2)	Immensity
(1)	Qmnipresonce
(2)	Omniscience
(3)	Omnipotence
(1)	Veracity and Faithfulness —Truth
(2)	Justice and Righteousness —Holiness
(3)	Mercy and Goodness —Love
1.	Absolute
a’«" L'ife contrasted to dead matter.
Personality implies Intelligence, Self-consciousness, and Solf-determination. This opposed to pantheism.
(1)	His work. Gen. 1:37.
(2)	Eis dwelling place. I Kings 6:39*
b.	(l) Eternal. Ps. 90*1,*2 (so© above)
(2)	Immutability. Hal. 3*6.
He is not vascillating, but unchangeable and depondablo.
(3)	Unity. Isa. ltl*:6-8.
Hot many gods divided and quarreling, but one and united. All monotheistic religions, Judaism, Mohammodism, and Christianity arc in some way dependent upon the teaching of tho Bible.
c.	God is truth; all truth, whether mathematical, logical, moral or religious are dependent upon this reliable fact of God. This makes things depondablo.
22
(2)	Holiness. Isa. 6:3* Lov. 19:2.
He is the sourco and standard of right and purity, requiring all who arc to associate v/ith him also to havo thoso qualities. lienee, "The way of the wicked is an abomination unto the Lord." Prov. 15:9*
(3)	Love. I John l+:l6.
The attribute of self-communication, a rational and voluntary affection grounded in reason and choice, and not upon sentiment.
2.	Rclativo.
a.	*" ‘(lT Eternity. It is infinite in its relation to time.
God contains in himself the cause of time.
(2) Immensity. That so far as time and space arc concerned, God has no comparison.
b.	(l) Omnipresence. Ps. 139:7*12.
No limitation of space can be set for God. "He may well be said to be wherever he is seen to bo working." Valentino, p. 230.
(2)	Qmniscionco. Rev. 1:8.
He is omnisciont in relation to his creatures and creation. It is (a) Intuitive (b) certain (c) Infallible.
(3)	Omnipotence, Job. 1+2:2.
As God created all things they arc under his absolute control.
c.	(l) Veracity. In view of iiiis ho fulfills all his promises
to his pooplo.
(2} Justice. Each is sure of his just due.
(3) Morey. Love is a disposition to do good. This is goodness. When this is oxtended to those who do not deserve it, we call it mercy,
II.	MAH'S MORAL COMSCIOUSUESS, or Response to God.
1.	"In some measure overy man finds in his ovm mind a necessary and inoradicablo distinction between right and wrong, and a conviction of an ought and ought not." Valentine,’p. 207*
We may not all agroo on details, but wo recognise that it is.
2, "if a man is in ary real sense free, he cannot be the mere product of molecular action. If ho i6 the pure creature of material motion,, his actions must be as truly necessitated as the flow of the tides, tho fall of the rains, or the change of tho seasons, and his counsels and deeds, his aims and triumphs, ore nothing but the ever on-going interaction of the molecules which compose him. But the consciousness of tho whole race testifies against tho suggestion of ary such law of nocossity in human personality. It affirms as indubitable freedom; and this at once lifts mind into a sphere beyond tho reach of physical causation. Can causes which act only in necessity create and ondow a creature rath the law of liberty and choice? * • .Is it possiblo to conceive of the originativo cause of human personality, with all its lofty realities, as itself something less than a person? Can this human intelligence be due to a cause that had no intelligence? This
23
reason to unreason? This personality to impersonality? As oasily may we think of something born out of nothing. Human mind is the proof of the divine mind." Natural Thcolofy, Valentine, pp. 203, 206. "Tfnen I attentatively consider uhat is going on in my conscience, the chief thing focused on my notice is, that I find myself face to face with a purpose, not ry own, for I am often conscious of resenting it, but which dominates mo, and mokes itsolf felt as over present, as the very root and reason of my being, . * This consciousness of a purposo concerning me that I should bo a good non—right, true, and unselfish—is the first firm footing I havo in the region of roligious thought; for I cannot disassociate tho idea of a purpose from that of a pur poser, and I cannot but identify this purposcr with the Author of ny being and the Being of all beings, and further, I cannot but rogord his purpose toward me as tho unmistakable indication of his own character." G. of C.T.B. Geo, Fisher.
Readings:
"The Doctrine of God, A, C. Knudson, Ch, 6-9*
The Basis of Christian Faith, F, E. Hamilton, pp. 1^-100,
2k
USSSON VI
JESUS A HISTORIC PERSON
I« The disciples associated with hin and told the story of the events that occurred. They woro qualified to spoak, being eye-witnesses. They could not have imagined the story for no one had imagined tho Messiah would conduct himself as is rocordod. These mon being willing to dio for their faith must liavo boon sincero and honest# Then the fact that they tell of their own contentions, rivalry and rebukes of Jesus and their own obtuseness cloarly indicates actual historical records. Also the fact that they had nothing to gain by relating the events but possible martyrdom is strong evidonco to their factual background#
II.	The gospels were in existence at an early date when, if they woro spurious the fact could not have been concealed. The early church fathers wrote of the four gospels that wero written by thd Apostles and quoted extensively from them, rolycarp was a friend and companion of John. He lived and associated with the fathors till the middlo of the socond century and finally diod a martyr's death for his faith in tho Lord Jesus. Hence the gonuinoncss of the Gospel story scorns well substantiated.
Ill# a# Tacitus, the Roman Historical about 115 A.D. wrote, "The founder (of Christianity) of that namo, Christus, had been put to death by the procurator Pontius Pilr.to in the roign of Tiborius." XV
b.	Suetonius and Pliny about tho same time both mention Christ#
c.	Lucian, the satirist I65 A.D. spoke of "a man who had been fixed to a stake in Palestine, and who was still worshipped for having introduced a new code of morals."
d.	Josephus gives the death of "James, tho brother of Jesus, tho so-called Messiah."
IV. The Gospels and the Epistlos explain how Christianity began.
Christianity is a fact. Anyone who denies that Jesus lived must explain how and why Christianity began. ¥0 have the same historic evidence for Christianity as for any other historic events# It began with the record of the apostlos who rocordod tho miracles and bolioved Jesus was divino. On that basis the work began and the records vroro written. Hence, if Jesus did not livo, someone like Josus did.
V. "From first to last," said the groat Napoleon, on one occasion,
"Jesus is the same5 always tho same—majestic and simple, infinitely severe and infinitely gentle. Throughout a life passed under the public eye, He never givos occasion to find fault. The prudence of Ilis conduct compels our admiration by its union of force and gentleness. Alike in speech and action, He is enlightened, consistent and calm* Sublimity is said to be an attribute of divinity; what name, then, shall we give Kim in whose character vroro united every clement of the sublimo?
"I know men; and I tell you that Jesus is not a man.. Everything in him amazes mo. His spirit outrcachcs mine; and Ilis will confounds
25
me. Comparison is impossible between Him and any other being in the world. He is truly a being by Himself. His ideas and his sentiments; the truth that He announces; His manner of convincing; are all beyond humanity and the natural order of things. . • I see nothing here of man. Hoar as I may approach, closely as I may examine, dll remains above ray comprehension—groat with a greatness that crushes me. It is in vain that I reflect—all remains unaccountable ! I defy you to cite another life like that of Christ. ” 9 The Life of Christ, by Cunningham Geikio, D*D., Cassell i- Co.;, Limited^ London","
Reading;
We Easis of Christian Faith, F. E. Hamilton, pp, 233-313.
26
LESSON VII
JESUS—THE SECOND PERSON OF THE GOD-HEM)
I. PROPHECIES OF (Fill in the points) 1* Gen. 3:15
2. Jer. 23:5-6,
9. Gal. 4:4 10. Matt. 2:1
7* Gal, 4:4
8. Acts 13:22-3
3. Dan. 9:25,5 4* Micah 5:2
l
5.	Deut. 18:15-18
6.	Isa. 53:12
11.	Acts 3:20-1
12.	Matt. 27:50
"The character of the Messiah had long been foretold in prophecy, and He desired men to accept him upon the testimony of the word of God," D. A. p. 1+3•
II.	PREEXISTENCE
1.	John 1:1-3, ll+
2.	John 17:5
3.	John 16:28 &. Phil. 2:5-11
5.	Col. 1:15-17
"From the days of eternity the Lord Jesus Christ was one with the Father. . • It was to manifest this glory that he came to our world,
To this sin darkened earth He came to reveal the light of God's love —to be God v/ith us." D.A. p. 19»
III.	ATTRIBUTES OF DEITY
1.	The Son of God
(a)	His claim. John 9:35"37»
(b)	Is He the only Son? John 3:16, 18.
2.	His Name
(a)	Heb. 1:8-10.
(b)	IIow he received it. Heb. 1:1+.
3.	Self-existent
(a)	Source of life. John 5:21,26.
(b)	How complete? Col. 2:9*
1+. Creator
(a) John 1:3.
5* Omnipotent
(a)	All power. Matt. 28:18.
(b)	How it vras manifested. John ll:J+3ti4i+.
6.	Omniscient
(a)	How it ms manifested. John l+:l6-19»
7.	Eternal and Immutable
(a)	Eternal. Rev. 1:8.
(b)	Unchangeable. Heb. 13:8,
Jesus is both Son of God and Son of man.
27
LESSON VIII
THE IIOLY SPIRIT—THIRD PERSON OF THE GOD-HEAD
la the Iloly Spirit classed vdth the Deity? Matt. 28:19*
Note: Desire of Apes, Page 802, 803*
"Sin could be resisted and overcome only through the mighty agency of the third person of the Godhead, who would come vdth no modified energy, but in the fulness of divine power."
5-
6.
3:11.
I,	THE HOLY SPIRIT A FACT
1.	The baptism John preached. Matt.
2,	The result. John 7:35“39»
3» What he did, John ll|.:26.
I|., What work does he below similar to, that of Jesus above? Rom, 8:26;
Heb. 7:25#
Who will guide us? John 16:13*
What declares whether wo .are God’s children or not? Rom, 8*9*li+
II.	HERE DURING OLD DISPENSATION
1, Tihat was here at the time of creation? Gen, 1:2, .
2, The agency in creation. Ps, 10i+:31; I Peter /
3* YJhat else did he do? II Peter 1:21.	'
4.	What other work had he? Gen, 6:3; Isa* 63:10,
"Bofore this the Spirit had been in the world; from the very beginning of the vrork of redemption lie had been moving upon men’s hearts. But while Christ was on earth, the disciples had desired no other helper. Not until they were deprivod of His presence would they feel thoir need of the Spirit, and then He would come." Id, p. 799*
III. HOLY SPIRIT A PERSON
1, Evidence of the Holy Spirit as a person?
b.
o.
Rom, 8:26-27; I Cor.jdk
2:10.
I Cor. 12:11 Eph. l+:30.
d. Rom. 15:30
2.	How was He to come? John llj.:26.
3.	Whoso work to do? John 16:13,li;. He come then as the ambassador
of Christ. C/Cvu#
1*. Explain John 16:7*
5« Could He have been sent in this capacity before this time? ''Jlcr-
Thc Iloly Spirit was in the world bofore Jesus came and did His appointed work, but He was not sent as the ambassador of Jesus until after Jesus’ ascension. Then He was sent as Ills representative to do His vrork in this world.
6.	What special work had He?, j_ /
(a)	John 16:13	' ^
(b)	John 16:13
(c)	John 16:8
"In describing to His disciplos the office work of the Holy Spirit, Jesus sought to inspire them with the joy and hope that inspired his own

28
heart. lie rejoicod because of the abundant help lie had provided for His church. The Holy Spirit was highest of all gifts that lie could solicit from His Fntlior for the exaltation of Ills people. The Spirit was to be given as a regeneration agent, and without this the sacrifice of Christ would Imvo been of no avail.” Id. p. 802.
7,	'That encumbrance has Christ that the Holy Spirit has not?
"The Holy Spirit is Christ’s representative, but divested of the personality of humanity, and independent thereof. Cumbered with humanity, Christ could not bo in overy place personally. Therefore it was for their interest that He should go to the Father, and send tho Spirit to bo His successor on earth. Ho one could then havo any advantage because of his location or his personal contact with Christ. By tho Spirit the Saviour would bo accessible to all. In this senso He would bo nearer to them than if Ho had not ascended on high*" Dcsiro of Agos, p* 799*
"In talcing our nature, tho SaV'iour has" "bound Ilimsclf to Humanity by a tie that is never to be brokon. Through tho eternal ages Ho is linked with us. ’God so.loved tho world, that Ho gavo His only begotten Son to become ono of tho human family, for over to retain Ilis human nature* This is the pledge that God will fulfill His ’lord." Id* p, 27*
IV.	HIS RECEPTION
(a)	Has Ho been sent? John 16:7.
1.	How may we roccivo Him? Acts 2:30.
2.	T/hat does it mean to slight or ill-treat an ambassador?
3.	Have wo received Him? Rev* 3’20*
(1) If not, what are wc? Rov. 3520.
(2) If wo have, what arc wo? Rom. 8:9
!(.. Explain' Acts 19:2*
V.	Sill AGAIHST THE HOLY SPIRIT
1.	What does tho Holy Spirit do? Eph. lj.:30
2* Ylhat sin has no atonement? Hob* 10:26;
3* What sin is unforgivable? ilatt* 12:31,32*
I;. Why? "It is the Spirit that makos effectual what lias been wrought out by tho world's Rodocmor. It is by the Spirit -that the heart is made pure. Through the Spirit the boliovor bccomos a partakor of tho divine naturo." Id, 7s803*
"Whatever the sin, if tho soul ropents and believes,tho guilt is washed away in the blood of Christ; but he who rojoots tho work of tho Iloly Spirit is placing himself whero repentance and faith cannot come to him. It is by the Spirit that God works upon the heart; whon mon wilfully rojcct tho Spirit, and doclaro it to be from Satan, they cut off the channel by which God can communicate with thorn. When tho Spirit is finally rejected thoro is no more that God can do for tho soul" * . . "Often tiio process is gradual and almost imperceptible. Light comes to the soul through God's Word, through Ilis sorvants, or by the direct agency of His Spirit; but when ono ray of light is disregarded, there is a partial benumbing of tho spiritual porcoptions, and tho second revealing of light is less clearly discerned*
So darkness increases, until it is night in the soul. * * but unless dominated by the wicked one. Wo must inevitably bo undor tho control of tho ono or tho other of tho two groat powers that arc contending for the supremacy of tiie world. It is not necessary for us deliberately to choose
29
the service of the kingdom of darkness in order to come under its dominion* We have only to neglect to ally ourselves with the Kingdom of Light* • • Unless unhallowed effects of self-love, self-indulgence, and temptation to sin* • • The most common manifestation of the sin against the Holy Spirit, is in persistently slighting Heaven's invitation to repent. Every step in the rejection of Christ is a step toward the rejection of salvation, and toward the sin against the Holy Spirit.” D.A* Ylb» 377» 378•
5* Why is Acts 19:2 significant at the present time?
30
LESSON IX REVELATION
I.	THE NEED OF REVELATION
1. The^Best Religion
The' basic' element in religion is God, The type of religion one has is dependent upon his conception of God* Consequently, the host religion would be the one that has the highest conception of God, The highest conception of God most certainly would not be chance, or matter, or blind forco, or agnosticism, or pantheism. The highest concoption of God is that of a personal being who has tho powor to create and uphold tho universe, and at the samo time who, like an idoal earthly fathor, is intorosted in and concornod about the noods of his creatures and is willing to mako thorn a part of his own family. Thcro is no idoa higher or more necessary to tho human race than that*
2* Problems Man Needs Holp in Solving
If this conception of*"God, of one who is intorosted in tho welfare of those Ho has croatod and dosirous of helping them in their need, is tho highest type of religion, it certainly would not leavo man alono to grope his way unassistod in a world of darkness and uncertainty* Does man neod help or assistance in this world, or is he sufficient of himself to direct his own destiny? That is, are thore vital problems that wnn by himself is unable to solve? Here are a few that have troubled men from the beginning of tho world which never havo boon solved by man of himself:
(1)	What was the origin of this world?
(2)	INhat is tho purpose of it?
(3)	Tllhat is to be its ultimate outcome?
(q.) What was the origin of man, and what is tho purposo of his existence?
(5)	What is man's duty, and what is tho idoal life?
(6)	What is boyond tho gravo, and what is to be tho final outcome of life?
(7)	What is tho cause, cure, and final outcome of sin?
(8)	liUhat is the relation that exists botweon God and man and how does God foel toward him?
3« Greatest Minds Needed Holp
These questions are as old as the human raco, and no man has yet been able to answer them in and of himsolf, not oven the greatest philosophers and sages of tho world. The groat Stoic philosopher, Sonoca, tho man who left us such lofty ideals and conceptions, in tho end finally sighed: "Ah, if one only had a guide to truth." And Plato, ono of tho greatest philosophors, and oho vdio has influcncod tho world, I supposo, more than any othor, said "Wo must lay hold of tho host human opinion in order that borne by it, as on a raft, we may sail over the dangerous 6ca of life, unloss wc con find a stronger boat, or some word of God, which shall moro surely and safely carry us. • • Wo will wait for ono, bo it a god
or a god-inspirod man, to teach us our religious duty#”
1+, A Good God Would Assist Man
”* As Pfioidor said, 1fMan can know God only as, in some way, God reveals, or makes himsolf known to man." Thcrofore, the vory idea of religion, ono that will satisfy man's noods and cravings, calls for a revelation from God. Dr* Joxaes Orr puts it, "In man there is implanted the impulse to sook aftor God. Is there no corresponding impulse in God to draw near to man and unvoil himself to him? If not, how is man to cooperate intelligently with God?"
5* Evidonco that God has Intorvoned
If wc grant that God oxists (which we nust), then wo must acknowledge that He has both the powor to intervene for man and the knowledge of how it should be done. It has beon demonstrated that life can only come from life. Thoroforo, at somo time God must have intorvoned to create man; or at least, to create the first germ of lifo. But if Ho has intervened onco in human affairs, it is possiblo that He night do it again. At least no one con provo that He cannot, or that He did not. Then if God is what our highost conception calls for, that in itself would lead us to believe it inconsistent to think that He would create nan and leavo him alono with no assistance or guidance in this world of uncertainly. Purpose in lifo, which wo see all about us, implies a destiny and purpose for man. How can man find out what that is except by revolution? Thoroforo, our very nature and conditions in life call for a revelation from God.
6* Even tho Skeptics Recognize This Nood
^One of Halbach's contentions, however, really is among the strongest common sense arguments for atheism, though strange enough wo do not often hoar it today. It night be paraphrased s ono tiling like this. 'If there really wore a God, we should have no doubt on the subject at all. Such a being as God, i6 thought to be, all-wiso and powerful, who expects non to bolievo in Hin, would certainly have made Himself known to non in somo absolutely unmistakable manner, and not merely by the mode of inprobablo miracles and revelations which are unconvincing to most thoughtful non. If God exists why has Ho not doclarod Hinself*'" A Student's Philosophy of Roligion, by William Kelly Wright"Ph*D., Prof, of Philosophy in Dartsnouth College, Macmillan Cc«, Now York* 1931*
. WHAT IS INSPIRATION?
1* What has the Bible alone done?
a.	Revealed truths nowhere olso revealed.
b.	Those otherwise known only partially known.
c» Those partially known mixed with corruption.
2.	What doos this imply?
a.	That the Author of nature has not left non with only natural lavra for his guidance.
b.	That man has boon given a roligion which fully explains his conditions and supplies his needs.
c.	That this has been accomplished by a revelation from God.
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3« Tillhat does the Bible say of itself? II Tin. 3*16.
"The Scriptures consist of two different kinds of records:
First, records of truth directly revoalcd and imparted to the nind of the writer by God, and which ho could have learnod in no other nanner (such, for oxanplo, as the Story of Creation)} and second, records of events that occurred within the writor's own observation, and of sayings that foil upon his own oars (such as Moses* account of the Exodus, Paul's account of his interview with Peter of Antioch). In the one caso, tho writer records things that had not boon revoalcd to nan before; in tho cthor caso, ho records facts which were as well known to others as to hinsolf.
"Now, revelation is that act of God by which Ho directly comunicatos truths not known before to the human nind.
Rovolation discovers now truth, whilo inspiration superintends tho communicating of that truth.
"All that is in the Bible has not boon 'directly revealed' to nan. It contains history and tho languago of non, even wicked non. But thcro is absolutely no part of tho Bible record that is not inspirod. Tho history rocordod in tho Bible is true.
Tho sacrod writers wero so diroctod and influenced by tho Spirit that thoy proservod, in writing, from ovory error of fact and doctrine. The history remains history. Things not sanctioned by God, recorded in tho Biblo, are to bo shunnod (II Tin. 3'l6)« Nevertheless, all thoso things wore written under the guidance of the Holy Spirit. This is inspiration."
"Tho Great Doctrino of tho Biblo," by W. Evans, D.D. pp. 195* 196
i+. Distinguish botwcon inspiration and revelation.
"In tho Book of Job, for oxanplo, inspiration givos with oqual accuracy the language of Jehovah, the words of Satan, and the spoochcs of Job and his three friends; but it docs not therefore placo then all on. the sane level of authority. Each speakor is rosponsiblo for his own utterances. The inspiration cf tho Book (Bible) vouches only for the accuracy of the record. Id.
5* Distinguish betwoon inspiration and vorbatun reporting.
"Vorbatun roporting is, in a sense, a ncrc nochanical operation. It would have robbed the writers of thoir individuality and made then ncrc machines. The Holy Spirit used the nenorios, intuitions, the judgments, and indeed tho idiosyncrasies of the writors, so that while each rocordod that part of the evont or discourse which (as wc nay expross it) adhorod to hinsolf, ho was onablcd to givo it with substantial accuracy." Id. 1§.
Roadings: Tho Basis of Christian Faith, pp. 113-282, F.E.Honilton
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LESSON X
YJHAI IS THE BIBLE
I.	WHAT IS THE BIBLE?
1.	Tho C_anorx
It is made up of 66 books, dividod into two ports called tho Old and Nov; Testaments. The Old Tostanent was written in the Iicbrev; language containing 39 books. Five of those arc called tho pentatcuch, or book of tho Lav;, 12 ore historical, 5 poetical, I), rajor and 12 minor prophets. The Nov; Tostanent has 27 books written in Grook, Ij. gospels, tho books of Acts, li| epistles of the Apostle Paul (if we include the book of Hebrews) 7 general epistles, and the Book of Revelation.
2.	Tho Apocryphal Books
The H'atin TuTgatc’, or Catholic Bible, also contains apocryphal books in tho Old Testonont. These books wore writton after the tino of Ezra when tradition tolls us tho Old Testonont Canon was finishod. Those were never acceptod as part of the canon by tho Jews of Palestine. Those books were placoG in the Alexandrian library anong tho Jewish vjri tings, and fron that placo lator were included in the Soptuagint version of tho Scriptures. Fron that source those books, as apostasies cane in, crept into the church.
3.	Th£ Standard Versions
Because of tho perplexities that arc so aftor the work of Tyndalo had brought out tho inportancc of the Biblo in English, when Janes I cone to the throne he called together in l60lj. the groat Christian scholars of hi3 rcaln to translate a Bible for the English speaking people. Excollont work was done by this group as is apparont fron tho fact that this has renained tho standard work even to tho present tine. It is called tho King Janes or Standard Version because King Janes accepted and approved of it as the standard Biblo.
!).« Tho Ancrican Standard Version
“ Since that tine, in 1881-1081;, tho English brought out a Revised Vorsicn that has nover bcconc vory popular. Tho best and nost up-to-date and recognized toxt is the Ancrican Standard Vorsion gotten out in 1901 by tho bost Ancrican scholars in consultation with these of Great Britain. In fact it is a revision, by the American group, of tho English Revised Version.
5.	Tho Catholic Biblo
The’ Catholic Bible is the Latin Vulgate authorized as their standard text by the Council of Tront in the 16th century.
This was the vorsion translated by Jerono in the J;th century A.D. It was the text used by tho church all through the middle ages when Latin was tho language usod by the schools and in all literary work. The Catholic Bible used cncng tho English speaking peoples is tho Douai Vorsion, translated fron tho Vulgate into fiiglish by these who fled from England under tho reign of Queon Elizabeth.
II.	HOW THE BIBLE GREW 1. First Writings
— Yt was in connection with tho Exodus that the first ccnpilation
of Scriptures was made. Moses, the great leader with his associates, gathered together the fragmentary records of the past and compiled them with the laws and regulations he received for their government and religious services.
During their journey to the Promised Land they added to these records an account of the events that took place from day to day. These writings were brought together and edited about the time of Moses* death, or a short time afterward. This collection was called the Book of Moses, or the Torah—the law. This compilation is what wo usually oall the Pentateuch, the fivo books of Moses. This was -written in the Ilcbrow language.
2.	Early Bible Used
Ukorn this time on the Israelite nation continued to keep records of the events that took place year by year. Those constitute the books of Samuel, Kings, Chronicles, etc. Prophets arose from time to time such as Elijah and Elisha, and lator tho prophots who proserved their messages in writing such as Isaiah, Jorcmiah, Ezekiel, etc. The Bible of the Jews from the Exodus to tho captivity was simply tho Pentateuch, the fivo books of Moses. Besides this they had those writings of tho prophots, wisdom literature giving a philosophy of life, and the Psalms. Howovcr, it was not until after the return from captivity that this litornturc was all compiled together in what is now known as tho Old Tcstamont Soriptures.
3• Ezra’s Work
Tradition says that this work of editing and compiling was done by Ezra and his associates who made up what was known as tho Groat Synagogue. Mary of tho men who constituted this group wore prophets who wroto tho last books of tho Old Testament, such as Haggai, Zcchariah, Nohomiah, Malachi, etc. In their editorial work they arranged tho Scriptures into three divisions, tho law, tho prophots, and tho writings.
4.	Tho Bible of Josephus
According to Josephus these books compiled by Ezra were considered the only inspired writings that belonged to tho canon of Scripturo. He says, "Wo havo not an unnumberablc multitude of books among us, disagreeing from and contradicting one another, (as the Greeks have) but only twenty-two books, which contain the records of all tho past timo, which oro justly bolieved to bo divine. And of them, five bolong to Mosos, which contain tho laws and tho traditions of the origin of mankind till his death. . . Tho prophots who wore after Mosos wrote down what was done in their times in thirtcon books.
The remaining four books contain hymns of God, and prooepts for human life. It is truo our history hath been writton sinco Artaxcrxos very particularly, but hath not boon ostoemod of like authority which the former by our forefathers, booausc thoro hath not been an exact succession of prophets sinco that timo5 and how firmly wo have givon credit to those books of our nation, is evident for what we do; for during so many ages as have already passed, no one hath been so bold as oither to add anything to them, to take anything from thorn, or to make any change in them,* but it is boconc natural to all Jews inmcdiatcly and from thoir very birth, to esteem those books
35
to contain divine doctrines, and to persist in them, and, if occasion be, willing to die for them." 1
5» Jesus and the Scriptures
At the time 0? Christ the Scriptures as compiled by Ezra and his associates was the Bible of the Jows of Palestine. The bosis of Jesus' instruction as a boy was the teaching of those Scriptures. Ho accepted their messages and conformod his lifo to their touching. Ho was fully conversant with them and saw moro in them than evon tho religious loaders of his day. Ho saiv spiritual lossons not discerned by others, and prodictions of his own lifo and work. Ho bolioved the Scripturos of moro than human origin. Ho said to tho Pharisees, "Search the Scripturos for in thorn yc think yo have otomal life and they arc they which testify of Mo." In His wildornoss temptation His answer to the tompter was "It is writton." And again wo hoar Him saying, "Tho Scripture must be fulfilled." Thon aftor his rosurroction, "boginning at Mosos and all the prophets he oxpounded unto them in all the Scriptures tho things concerning Himsolf."
6.	Moral Standards of the Bible
Tho Bible is not the work of ono man. It is tho work of many, and covers a period of yoars. Men wrote as thoy wore moved by tho Holy Spirit, yot oach revealed tho customs and habits of his time, and rotainod his own pooulior traits in writing.
The Biblo presents a unified pieturo of tho groat standards of lifo, tho origin of man, and of sin and its final eradication.
Its standard of morals is not only high, it is the highest ovor concoivcd by man, and culminatos in tho perfect man,
Jesus Christ. He is prosented not as an ideal apart from the world, but ono born in it and subject to all its vices and alluromcnts. Yet Ho lived in tho midst of those vicos and temptations a pcrfoct life. llJhoro did they get this idoal picture if IIo did not actually live it? One has said, oven to havo imaginod in those times a sinless lifo would bo as great a miracle as a Christ who could walk on the water.
7.	Apostlos Attitudo Toward It
Tho Jews and the* Apostles always oonsidorod tho Old Tcstamont as especially inspired. Lator the oarly church considcrod tho New Tcstamont which was writton in Greek, on the same basis.
Dr. Fishor wroto, "Tho apostles wero always regarded as especially inspired. • • Tho authority of tho Scriptures was considcrod to bo final and oonclusivo. . • Tho tendency was to high views of tho extent of inspiration such as tho Jews chorished in regard to the Old Tcstamont books." (2) Clement reveals their attitude when ho said, "I cannot writo with authority liko the blessed Paul."
8.	Translations
In those times thero woro no printing presses. All writing had to bo done by hand. Each manuscript was tho result of laborious effort on the part of somoono. Consequently Bibles were scarco and few had copios or evon access to them. However, in the early part of tho second century mon bocamo active not only in copying texts, but in translating them into other languages a6 well. Aquila, Symmachus, and Thoodician translated tho Old Tcstamont into tho Grook. Shortly aftor this it
36
was translated into the Syriac, then into Coptic, Ethippic, Gothic, Armenian and Latin. Finally Jerome, in the latter part of the fourth century, comparing all the versions available, produced a standard Latin version from the Hebrew and the Greek. This is called the Vulgate. It was used as the Authorized Version during the middle ages and was finally sanctioned by the Council of Trent as the standard text for the Roman Catholic Church.
9.	Chapter and Verse Divisions
When, the Bible was* firsT written there were no chapter or verse divisions. This made it difficult to find passages of Scripture. If one desired to find a statement, say in the Gospel of Luke, it would be necessary to read nearly the entire book to find it. The noarcst designation one could use would be, the first part, last part or near the middle of tho book.
The first person to try to divido the books into their several parts was Amonius of Alexandria about 220 A.D. He dividod each of them into several sections and marked each section by a certain letter of the Greek alphabot with a fixed numerical value. This method was modified by Eusebius about one hundred years lator. Then a century aftor that Euthalius invented a new method. His was that of dividing each book into certain divisions which he called Stichoi. Those were indicated by marks set at every fiftieth lino. These wre the parts into which tho Bible was dividod during the early middle ages.
Tho chapter divisions that wo now have were worked out by Stephen Langton, of tho University of Paris, about 1228 A.D. Three hundred yco.rs later Robert Stophon nrrangod tho verso divisions that wc now have in our Hew Tcstamont. A fow yoars before that, however, a Jew by the name of Rabbi Isaac Nathan did tho same work for tho Old Testamont. The work of those two men was then incorporated into the Latin Bible printed in 1555* Their first use in English was in the Geneva Biblo of 1$60.
10.	First English Translations
The Bible of "the middle ages was the Latin Vulgato, Latin being the language of the schools. However, somo of the Psalms and portions of the Gospels had been translated into tho English language in oarlior times by the Vonerable Bede and King Alfred. But the first translation of tho complete Bible into tho English languago was that of John tycliffe in tho lattor part of the fourteenth century. He translated direct from the Latin. Tho first man to do a thorough translation basod upon the original languages was William Tyndnlo. Ho was thoroughly educated and fully equipped for his task, having a knowledge of both tho Hebrew and the Greek languages. It was his purpose to place the Bible into tho hands of the common pcoplo so they could road it for thomselvcs. Ho said, "I will make the boy who drives tho plow know moro Bible than tho Pope.” But his efforts were unapprociatod and his work unacceptable to the King of England and his associates. This obliged Tyndalo to fioo to the continent of Europo in ordor to get his printing done. Even then tho king refused to allow his Biblo to enter England. With the assistance of rich merchants in Antworp and in London he succeeded in having his Bibles smuggled across the
57
Channel into Great Britain. But tho opposition did not cease.
It continuod and grew more bitter yoar by year until Tyndalo was finally strangled and burned at tho stoke, and this for the work he was trying to do for humanity. His dying words wore, "Lord open tho king of England's oyos." Thcso words wore almost prophetic, for strange to say, tho very work that Henry VIII so bittorly opposod, later, in a somewhat modified form, was accepted and authorized by King James. Tho Biblos that followed the work of Tyndalo wore only modifications of his work. Wc aro told that five sixths of our Authorized Version is tho work of Tyndale. Ho it was that gave our prosont Bible tho beautiful oxprossions and diction.
11.	How Errors Wore Avoided
” iJntil the* Invention of printing in tho fifteenth century,
Biblos were produced by tho hand work of copyists. This method always allowed of tho possibility of errors creeping in. How was this difficulty overcome? In the first place tho Jewish scribe had great roverence for tho Word of God and extremely careful was ho to write oach word precisely as the copy before him, and to check himsolf by every possible means. He kept a record of tho number of words in each book, tho middle word, what divisions bogan with certain lettors, otec Thon ho would chock himself to see that no errors had boon made. This carofulnoss greatly lossonod tho possibility of orror.
Those scribos almost worshipped the Scriptures. They wore so scrupulous that they would nevor lcnowlingly make any chango in transcribing tho copy, ovon if they folt suro thcro was an orror in tho toxt. In that case thoy copied the words as they wore and added a note in tho margin to explain the apparent difficulty.
12.	How The Bible Can Bo Cheeked
"Although errors*have crept into some manuscripts in copying, yot thcso can be chocked and discovered. Thcro aro tho early translations reaching back to tho oarly part of tho socond century to help in ascertaining tho reading of tho text as it was in those days. Wo have two old manuscripts producod in tho fourth century that arc acccssiblo today, ono, The Siniaticus, in tho British Museum and the other, tho Vatioanus, in tho Vatican. There aro two other manuscripts dating from the fifth century now available, and some threo thousand of later origin. Thon thore aro the quotations from the Scriptures by tho Early Church Fathers that carry us back almost to the timo of tho Apostles themselves* The Fathers quotod the Scriptures constantly in their writings. Clemont alone quoted from tho New Tosta-mont 2l|.06 tinesj Tortullian, 7258 times; and Qrigon, 17*922 times. Six of the church Fathers alone quoted from tho New Testament over 35.000 tinos. These all enablo us to chock n6 to how tho Biblo road in the oarly days of the Christian era.
It has been said that if all our Biblos wore now destroyed wo "	could roproducc them from quotations of tho Fathers.
13.	Dopondability of our Biblos
1filhat then *con we say as to tho dependability of our Bibles? Dr. D.W.Forrost writos, "The overwhelming majority of Hew Tostament sentences arc free from any doubt as to toxt, and afford no possibility of disagreement among translators." 3
38
’vT.C.Allcn says, "It is quite certain that after tho socond century interpolations or additions of any length would havo boon impossible. The then existing typos of toxt became fixed, and wore handed down from that tine to this with such caro and accuracy that no serious alteration could bo made except by way of fusion*" d
"Wo find that, sotting asido differences of orthography, tho words in our opinion still opon to doubt only make up about one-sixtieth of tho Hew Testament} tho amount of what can in any sonso bo called substantial variation • • «can hardly bo more than one ono-thousandth part of the entire toxt. It is furthor to be rcnaibcrod that although some doubt attachod to tho record of certain incidents and sayings of great interest and value, yot no doctrino of Christianity rests solely upon a disputed text." 5
]4* What^The Bible Is
’Thus’tluTSTblc has cone down to us through tho ages covering a period of ever 3*000 years. What can wo say of it? Could wo say that it is tho Revelation of God working through a poople endoavoring to roveal to then tho ways of life, vdth his purpose for the world and thoso living therein*
Costen Harrell's summary was: "Through tho travail of a peculiar pooplo God revealed to thorn his heart as they were able to understand. Led by the Spirit they wroto, they rovisod, thoy collected, they edited, they separatod, and at last thcro cnorgod tho Scriptures of tho Old Testament. It is God's message to us through the Hebrews."
15. What .Thc_BibloJ)o_cs
1r6no of the grdotest Old Tostanont scholars of our time, Professor Robertsen Smith, exprossod his belief about tho Bible in thoso words: 'Of this I am sure, that tho Biblo docs speak to the heart of man in words that can only come from God, that no historical rosoarch can deprive me of this conviction, or make loss precious tho divine utterances that spoak to tho heart.
Its plain, contral, heartfelt truths spoak for thomsclvos, and rest on their own indofoasiblo worth*' Tho Book livosj It gives us thoughts that breatho and words that bum. Like Hobos' bush, it burns and is unconsunod. This is as true in tho twentieth century as it was in tho first. Thcro arc multitudes today, of all races and classos and conditions, who say with one heart and voice, 'In this Book God speaks to me.' Othor books have a voguo, and are forgetton; but this eld Book still livosi Its nooning is not oxhausted, it8 truth is still relevant, its spiritual lessons arc not superseded oven by the How Tostanont.
Its teaching, whon rightly understood, nevor needs to bo unlearned; it is not destroyed by the lator rovclation—only completed and fulfilled*" °
Roforoncos:
*	1. Josephus Against Apoin* 1:8
2.	Fisher, Goorgo P*, History of the Christian Church, p. 79* Scribners.	~
3* Studies in Christian Evidonco, A.S.Poak and Associates, p* 61=. Kolly, Pv^,Xondon.
39
1+. Ibid. 09
5.	Ibid. 90-91
6.	Ibid. pp> 9-10
Sone havo thought that bccauso of the Council at Jamnia, 90 A.D. the Old Tostanont canon was not closed until that tine. Tho only canon question discussed at that ncoting appoars to havo boon concerning Esther, Song of Solonon, and Ecclesiastes. The strong statomonts of Josophus and Philo that tho canon vms already closod at tho tine thoy lived, togothcr with tho Jewish tradition, givo very strong evidence against that position. It would appear that a question had arisen on the part of sono of idle Jews after the tino of Christ in rogard to thoso threo books, and that tho question was finally settled at this Council.
LESSON XI
INSPIRATION OP THE BIBLE INSPIRATION OP THE BIBLE
1.	In what ways has God revealed His will to man Ex. 20:1-17, Amos 3:7, Heb. 1:1,2.
2.	The Prophet God’s mouthpiece.
a.	With what words was the prophot to speak? Ezo. 3:4
b.	Whose message did the prophot give? II Son. 23:2
e.	What guided the prophots in giving the message? II Pot* 1:21.
d.	Did God sometimes use unsanctified non to give His message?
John 11:49-52.
e.	Did He sometimes interfere to keep them from mistakes? Num 22:7-18.
3* The Bible of the Apostles
a* Did the Apostles claim to bo inspired? I Cor. 14:37*
b.	What Attitude did the Early Church take toward the Apostles?
Note:
—"but the apostles were always regarded as specially chosen for their work and as specially inspired— The authority of the Scriptures was considered to bo final and conclusive • • *The tendency was to high views of the extent of inspire tion such as the Jews cherished in regard to the Old TostA-' nent books*n History of Christian Church by Fisher pp.78,7/
c.	How was the Old testament divided in Jesus day ? Luke 24:27,44:4
d.	How does our Old Testament compare with that of the Jews?
Note:
™The books of our Rovised Vorsion aro idontical with thdso that nako up tho Aneiout Hobrow Biblo." Anc. of Biblo,
Price, p* 127.	———
o.	What attitudo should wo tako toward the Biblo?
Noto:
'Professor G. A, Smith 6ays: "Tho Biblo of tho Jews in our Lord’s tine was practically our Old Toctonent. For us its suprono sanction is that which it dcrivod fron Christ Hinsolf » . « What was indispensable to tho Rodocnor nust always bo indisponsablo to tho rcdconod." Modern Criticlsn, p. 11.
In Prob. of O.T., p. 4»
4* Tho purposo cf the Scriptures
a.	What will the Scriptures do for U3? II Tin# 3*15
b. How much of tho Scriptures do fer us? II Tin* Jil6a
0.	Per what aro thoy noedod? II Tin. 3*l6b.
5* Tho Old Testanont Ncodod
a.	Should Christians accopt tho Old Testanont? John 5*45*47* Why? b* How did Josus touch of Hinsolf? Luko 211:27,14*
0.	To whut did tho apostles rofor for authority? Acts 18:28. d* What i3 the foundation of tho Nov/ Testanont touching? John 5*39*
o.	What is tho tost? Luko 16:31.
to
i.
1+1
6.	The Endurance of the Word
What attitude docs God take toward His Word? Ps. 138:2.
When the Scriptures are spoken of in the How Testament, reference is made to the Old Testament, as the Now was not yet compiled.
II.	EVIDENCES THAT THE BIBLE IS GOD'S WORD
1.	Science
ATEheugh it is not a book of scicnco, yot it mentions nany soiontific principlos lator discovered by scionco. Ho authenticated sciontific fact has boon rovoalod that was contrary to tho teaching of the Biblo.
2.	Historical
1to archeological di3covory has rovoalod truths contrary to tho Bible. Rathor, as Dr. Dougherty, of Yale University says,
"The scriptures rank noxt to tho cuneiform docunonts in accuracy, liany years they stood alone in their assertions.
Now tho spado of non has provod thoir accuracy."
3* Unity
T Although writton by scr.10 1+0 different non, from several
difforont countries, and oovoring a poried of 1500 yoars, yot its nosso.go and doctrine is a unit. This is an acconplishnont unknown olsoi/horo in history.
1+. Prophecy
Tt foretells tho future. Ho ono but God knowB tho futuroj tlioroforc, as Arthur Piorson says, "Prophocy, alroady fulfilled, puts tho oloar broad soal of God upon tho Biblo. • • for it 1	settles tho inspiration of tho word of God."
5.	Morals
is the greatest moral book cf all history. Dr. II. C. King said, "Whatever tho critical results, it remains truo that tho Old Testament is tho ono groat moral bool: of antiquity."
6.	It Points tho Way to Salvation
It convicts of sin. Iioro tlian that, it reveals the one who can ■	take away tho sins. It is tho ono book that points to the Larib
of God that takos away tho sin. As a result, it transforms lives. It is tho one book appropriate to our needs.
7.	Tho Tests
In mathematics we tost by adding 2 / 2 « 1+
In chemistry we add Hj> / 0 * H2O — Water In religion we add. Christ crucified / faith 5 salvation, or Jclrn 3:16 / Acts 16:30-31 a Ron. 1:16.
Notos
"Wo tall: about tho first angel's nossage and the second angol's nossago, and we think wo havo sene understanding of tho third angol's message. But an
long as rrc arc contented rath a United kaowlodgo, wo shall be disqualified to obtain clearer views of truth. He who holds forth tho word of life trust talco tine to study tho Bible and to search his own heart. Neglecting this, ho will not know how to ninistor to noedy souls. Tho diligent hunblo student, Booking by earnest prayer and study for the truth as it is in Jesus, will nest assuredly bo rewarded. . . It is a ninistor*s feniliarity with God’s word and his submission to the divino will, that "dll give succoss to his cfivrts. . • A feniliarity with tho truths of tho Scriptures will give tire toaohor of truth qualifications the.t will nakc hin a representative of Christ. Tho ninistor who nakes tho Word of God his constant cenpanicn will continually bring forth truth of new beauty. Tho Spirit of Christ will cone upon hin, and God will work through hin to help others. The Holy Spirit will fill his nind and heart with hope curd courage and Biblo imagery, and all this will bo comuni cate d to those' undor his instruction. — "Gospol Workers/* Mrs. E. G. White, pp. 251-253♦
Tho Message and tho Lifo jof Christ
**The ncssago we have to bear is not one that wo need to cringe to doclaro. Its advocates arc not to scok to cover it, or to conceal its origin or purpeso. As those who have nado solemn vows to Ged, and who have boon commissioned as the nessougers of Christ, as stewards of tho mysteries of Ilis grace, wo aro undor obligation to doclaro faithfully tho wiiolo counsel of God.
**Wo arc not to nakc less prominent tho special truths that havo separated us fron the 'world, and made us what we oro; for thoy aro fraught with eternal interests. God has given us light in regard to things that aro now taking place, and with pon and voico wo oro to proclain tho truth to tho world. But it is the lifo of Christ in tho soul, it is the activo principles of love imparted by tho Holy Spirit, that alone will nalco our words fruitful. The love of Christ is the forco and power of ovory Message for God that ever fell fren hunan lips. —Id. p. 288.
43
LESSON XII
GOVERNMENT OF GOD
I* LAW
1# In the Physical Roaln
" All of God's creation is subject to law. Each combination in the mineral kingdom is combined according to law of definition proportion. The whole universe is controlled by law. That is why things arc dependable and life is possible. What could wo do without the law of gravitation? It was given to benefit non, but is an inoxorably liord nastor if violatod. Tho sane is truo of the law of oxidation, or any other physical law#
2# In tho Vogotablo Roaln
The vegetable kingdom is also subjoct to law. Sono vcgotablos aro nado to live in tho water; otliors on tho land. Sano plants are nado to livo and thrive in tho frigid sono. Should the wator lily bo transferred to dry land and tiio roso-bush to tho poild, thon noithcr could livo. Should plants fren tho torrid zone bo transplanted to tho frigid regions of tho north, and plants from tho frigid zone to tho loquatorial rogions, they would scon die, bocauso it is impossible for plants to livo and thrive unloss thoy aro allowed to romain in tho placo, and rccoivo tho nourishment dosignod for thorn by tho Creator. Thi-■'	is an unvarying law of tho vogotablc kingdon#
3* In tho .Animal World
Tho animal Hmgdan is likcrd.se sub joct to natural law. Sono animals livo in tho water, othors on tho land. Sono thrivo in warn clinatos, othors in cold. No animal crcatod to J.ivo in tho wator could livo on dry land, nor could any nado to livo on land oxist in the water. No polar boar could live long in the trepios, nor the nonkoy in the rogion cf tho polos.
A hon night think she had as good right to dive and swin in tho wutor as tho duckj Sho night oven attempt it; but sho would soon find out that her fato was sealed, unloss sono highor pevor cano to hor roscuo. Thus it is evident that tho animal kin; 3dew. is also subjeot to unchangeable lavs, which they nust oboy in erdor to livo and thrivo*
4» Tho Nocosslty of Law
Man likowiso issubject to natural physical lav/ in consoqucuco of creation. But ho is ancnablo also to tho noral codo which is as nooossary for his wolf aro as tho physical in tho lowor roaln.
"Tho harmony of creation depends upon tho porfect conformity of all boiugs, of everything aninnto and inanimate, to the law of tho Croator. God has ordained laws for tho govornnont, not only of living beings, but of all tho operations of naturo. Everything in naturo is govomod by natural laws, nan alono, of all that inhabit tho oarth, is anonablo to noral law." Patriarchs and Prophote p, 32
II.	KINGDOM OF GOD
1* Tho cssontial factors nooossary to a kingdon aro: (l) territory;
(2) subjects; (3) law; (i|.) rulor; (5) throne*
2* Tho following will show that this world belongs to tho kingden o?
God:
(1)	God created the earth, the territory. Ex# 19:5*
(2)	God created man. Gen. 1:26,27*
(3)	God, as Creator, has the sole right to govern and therefore Ho gave man the constitutional law of His government. Ex.
20:1-17 ;
(4) As Creator, Ho also had the right to rule over other intelligences. Ps. 103:19,22#
(5) His throne is in paradise, the third heaven.
II Cor. 12:2-4 Rev. 2:7; 22:1,2.
3.	All other worlds inhabited by intelligent beings are His dependencies. Hob, 11:3; Rev. 12:12; Job. 38: 4, 7*
4. The true God alone has the sole right to rule, because He is the Creator of all in the universe. Ps, 103:19*
5* Those who arc willing to subnit to His government, obey His law,
 will ever enjoy the blessings of peace, happiness, and long; life as long as God lives. Ex. 19:5; Matt. 25:34; Isa. 9:6, 7*
III,	ORIGINAL RELATIONS AND ORIGINAL LAWS
1. YJhat is the character of God? I John i+:l6
2. What rolations car.o into oxistonco in consoquonce of tho creation of intelligent boings?
By the croation of intelligent boing3 rolaticns cono into ' oxistonco that existed boforo only tho nind of God: nancly,
(1)	relations betwoon tho Croator and other intelligent beings,
"	(2) rolations botwoon non and nan.. Untthcv 22:36-^0.
3.	(a) Vflioro will such rolations bo found?
(b)	What grows out of thoso rolations?
(a)	Viherover intolligont creatures aro found.
(b)	Out cf these rolations grow noral dutio6 of croatcd intelligences to their Croator and to ono anothor.
,	VJhoncvcr tho rolations arc tho sono, on tliis or on any
other planet, thoro the laws growing out of theso relations nust be the sane.
1+. YJhat corr.ands aro basod upon rolations that noral boings sustain to one another? Exodus 20:1-17.
5* Aro tho original rolaticns, as far as wo can understand, tho sene in ether worlds as in our world?
6.	Till these relations ovor chongo-? If not, will the law growing out of thon ever chongo?
(a)	Since these relations Till continuo unaltorod as long as tho Croator and intelligent beings exist, tho lav/ growing out of thoso rolations nust retain as long as creation exists, liatthew 5:17*
(b)	God’s will is rovoalod by His law. His will is the sane on ovory planet; thoroforo the prinoiplos of His lav/ nust bo tho sOtto evoryuhoro. Ronans 2:18. Angols keep tho law. Psains 103.20.
7# Who criginatod these relations?
Tho Fathor and Son v/oro united in Croation, and thoroforo thoy originated those rolations and tho lav/ growing cut of thon. Jojm
1:1-3*
8.	YJhat till load nan to l:cop these cofiriondnonts? I John 6:3* God
Hinsolf spoke and wroto His'own law, and thoroforo it is proeninontly tho law of God. Dout, lj.:12, 13; Ex. 20:1-7*
9* Why arc tho ten comondaonts callod tho law of God?
ltk
h5
10.	Tilihoro on earth was this law preserved? Y/horo is tho original copy? A copy of this law was kept in the ark; of tho earthly sanctuary. Dout. 10j1-5.
The original copy is kept in tho tcnplo of Hoavon. Rot. 11:19.
11.	Upon what is God's throne established? Psalms 97:2; 119:172.
"Thero must be honor even among Thieves; otherwise, stealing could
not be successful on any considerable scale.” p. 118. Five Great Philosophies of Life. Hyde.	~
Botes:
THE LAW THE BASIS OF GOD'S GOVERNMENT
"Tho broken law of God demanded tho life of tho sinnor. In all the universe thorc was but one who could, in behalf of man, satisfy its claims. Since tho divine law is as sacrod as God himself, only" one equal with God could make atonement for its transgression." P.P. p. 63.
"Tho sacrifice demanded by their transgrossion, revealed to Adam and Evo tho sacred charactor of tho law of God. • • They wero told that since tho Law of Johovah is the foundation of his government in hoavon as well as upon the earth, oven tho life of on angol could not bo acccptod as a sacrifico for its transgression." 69.
"Tho act of Christ in dying for tho salvation of man would not only make hoavon accessible to men, but boforo all tho univorsc it would justify God and the Sen in their dealing v/ith tho robcllion of Satan. It would establish tho perpetuity of tho lav/- of God, and would reveal the nature and tho results of sin.
1 "From, the first, tho great controversy had been upon tho law of God. Satan had sought to prove that God was unjust, that his law ms faulty, and that the good of tho univorsc roquired it to be changed. In attacking tho law, ho aimed to overthrow tho authority of its Author." 69.
"Beyond tho innor vail was the holy of holios, whero centered tho symbolic sorvice of tho atonement and intercession, and which formed tho connecting link betwoon heaven and earth. In this apartment was tho ark, a chest of acacia wood, ovorlaid within and without with gold, and having
a.	crown of gold about tho top. It was mado as a depository for the tablos of stone, upon which God himself had inscribed tho ton commandments. * •
"Tho position of tho clicrubin, with their faces turned toward oach other, and looking rovercntly downward toward the ark, represented tho rcvcroncc with which the hcavonly host regard tho law of God, and their interest in the plan of redemption. • , Tho lav? of God, enshrined within the ark, ms tho groat rule of righteousness and judgment." 3U8-9#
Justice of God Rccognizod by all.
"iatun soos that his voluntary robcllion has unfitted him for hoavon. Ko has trained his powers to work against God; the purity, peace, and harmony of hoavon would be to him supromo torture. « » Tho reproach which ho ha6 endeavored to cast upon Jehovah ro3ts v/holly upon himsolf. And now Satan
bows down, and confossos tho justice of his sentonco* • • The history of sin will stand to all eternity as a witness that with tho existcnco of God's law is bound up tho happiness of all tho beings He has croated. With all tho facts of the groat controversy in view, tho whole universe, both loyal and robollious, with ono accord doclarc,''Just and true aro thy ways, thou King of saints.’" Groat Controversy, 676, 671.
47
LESSON XIII PALL OP SATAN
I.	YCIAT CONSTITUTES A REBELLION?
1.	The good or bad character, of a ruler is generally revealed through hia laws, upon which the government is founded, and through hia dealings with his 8ubjcot3, both loyal and disloyal.
2.	If the liberties or rights of some are infringed upon through the enforcement of certain unjust laws, then the liberties and rights of all others, who ore subjoct to the samo laws, may also bo infringed upon. Ilonco tho character of a ruler is revealed through His law and its .enforcement.
5* That which lies at the foundation of a robollion is dissatisfaction with the administration of the government, which are usually claimed to bo unjust and oppressive.
4» A rebellion originates usually with ono or more of the leading subjects of government.
5.	A rebel always poses as ono who is anxious to improve tho condition of his fcllow-subjocts by reforming tho government through "the improvement and revision of its lavra. This, of course, shows that Idle robol claims to bo moro just or to know more about tho law
and govomnont than tho ruler on the throne; honco is groater than tho governor himself. Read II Samuel 15; Isaiah 11+: 12—lf+.
6.	A rebel always sooks to onlist as many as possible in favor of tho rebellion. Than whon ho thinks himself strong onough ho will try to overthrow the oxisting government and establish a new ono founded upon better laws.
7* Finally tho rebel risks all to overthrow the government, under which he lives; if he succeeds, all is gained; if he fails, all is lost.
8.	How only could a rcbol demonstrate that ho could improve tho condition of the subjocts?
9.	Show how a rebellion refloats upon the character of the incumbent ruler.
10* YJhat is required to subduo a rebellion satisfactorily to all concerned?
If. REBELLION IN HEAVEN
1.	Is thorc .a devil? Luko 10:17, 18; Rev. 12:9*
2.	Is it necessary to believe that Satan exists?
If we do not believo thcro is a devil, we cannot account for vermin,
" storms, suffering, etc., or wo must boliovo God is a tyrant.
3.	Vlhat was the origin of Satan? Ezekiel 28:15
4* VJhat- v.'orc his conditions and position before ho fell? Ezekiel 28:
12-16.
5» Hhy did Satan Fall? Isaiah ll|,:12-l4; Ezekiel 28:16,17*
6. T3hy was not man croatcd so he coul<f"not sin?
If he vero croatod so ho could not havo freo. choico, ho would bo an automaton. He must havo free choico in ordor to develop independent character.
”You may reply that in a perfect world sin would never bo permitted, to which the unanswerable rojoindcr is that sin is simply an abuse of the freedom without which no moral existence is conceivable. If non wero automatic, they could certainly not bo sinners, but equally
U8
certainly they could not be men in any true sense of the tern#
Moral capacities in the nature of the case must co-exist with possibilities of moral lapse. Even God could not determine otherwise, any more than He could make a square with the properties of a triangle • . . God can neither make a square triangle nor a moral automaton; further, He cannot allow sin to go unpunished."
"God does not will that any ono should sin, but He docs will that ovory nan shall havo a chance of bocaming liko Himself in moral character and disposition, which involves that every man has also the chance of becoming lower than the brutes." E.S.Kiek.
Tho Modern Roligious Situation p. 3i+	'
7.	Vihat Taw did Satan set a’sidoT" I John Juki How? Ex, 20:3* 12, 17;
Hatt. 23:8.
In this robcllidn, tho advorsary, Satan, sot aside the constitution, God's moral law, in the following nannor:
(a)	In socking to bo equal with God ho sot asido tho first cannandmcnt. Exodus 20:3«
(b)	In attempting to sot himself up as a ruler over his fellow ' creatures, he thereby ignored tho law of oqual rights, viz*, that by creation all Oro oqual, brethren, and not ono above another. Ex. 20:2-17* Idatt. 23:8.
8.	YJhat was tho object of the rebellion?
Tho object of this rcbollion was to dolivor tho subjocts of God's kingdom from tho bondage of unjust and opprossivo lavra. Satan olained "That God was not just in laying lavra and rules upon the inhabitants of hcavon and thus "He nado it appear that ho himsolf was scoking to promote the good of the univorso." Groat Controversy* p. 4985 Soo Patriarchs and Prophets, p. 62.
9.	How docs Satan nako out~ that ho knows moro than God?
Rofcr to noto undor 8.
1	10* In what light doos that place God? Rofor to noto undor 8.
11,	Toll how God is dishonored thoroby.
Bocauso of this rebollion, God is dishonored as follows:
(a)	Ho cannot bo all-wise or almighty*
(b)	Consoquontly God cannot bo a just and merciful rulor, but on the contrary, a tyrant. By "misrepresentation of tho charactor of God" Satan caused "Him to bo rogardod as sovoro and tyrannical." Groat Controversy, p, 500* Patriarchs and Prophots,
p. 69.
■ 12. Vfliy does God allow Satan tc continue his rcbollion?
"Thoroforo God pemittod him (Satan) to demonstrate- tho naturo of his claims, to show the working out of his proposod changos in tho divino law. His own work must condemn him. • . Tho wholo “ universe must sco tho dccoivcr unmaskod." Patriarchs & Prophots, pc4 . 13. How many angols joinod the rcbollion?
"Satan in his rcbollion took a third part of tho angels. They tumod from tho Father and Son and unitod vrith the instigator of tho rebellion." Tc_stimonlos. III, p. 118.
On account of his rcbollion, Satan and nis sympathizing angols wore finally banishod from hoaven. Rbv. 12:4, 7“9) II Potor 2:14.;
Judo 6. Road Patriarchs and Prophets, Chapter 1,
III,	PRIIICIPLES AT STAKE III THE REBELLION
1.	Y/by did God have a lav/?
God claimod that it was* necessary to havo a law in order for His subjects to havo liberty and happinoss. This law would demonstrate
49
His love to them. Janos 2:8-12; Psalms 119:45
2* What was the cause of the rebellion?
The cause of the rebellion was that Satan did not believo in'God's ' law. The reason wo believe the question v/as over the law is, first, Satan was not satisfied with God's gevornnent; and socond, he is opposed to the law at tho prosent tine. Thus ho nust have claimed that God was net just in putting Ilis rightoous beings under law; and ho clair.od that those subjocts would be froo if they wore not under the law, and the fact that God kept then undor it nado His " lovo for thon appear quostionablo.
3.	What was tlic real causo? numbers 16:3, 8“ 10. lj.. Could God have changed His law?
If God had changed His law, it would have proved Satan to be right.
5.	Why did God allow Satan to live?
If God had destroyed Satan the subjects would still have questioned His justico. Therefore the only thing left for a just God to do was to give Satan a chance to demonstrate his claims, with all the power he had previously. This would prove which One was in the right. If Satan succeeded tho world would be his, and perhaps Isaiah IJ4.: 12—11+ would bo realized* But if God were right it would forever prove the falsity of Satan's claims. If Satan had a chanco., he claimed, he could provo that the subjects would bo happier and freer without law.
6* What did Satan think he could proVo? Refer to note under 5*
7* What is insinuated in Gonosis 3!3*5?- How?
8.	Why did God make man so ho could sin?
With free choice thoro must always be tho possibility of somoono's choosing wrong, else tlioro would be no free choico.
9* Vilhat is the result to those choosing wrong? Ezokiol 18sit-* ■
10* When did God lay'a plan to moot this issue?' Romans 16:25-26.
R. V.; Col* 1:26,27.
11. What was settled by tho cross? John 19 <30. 12:31*32; Ileb* 2:ll|. Patriarchs and Prophets, pp* 68, 70.
50
LESSON XIV
THE EDEN HOLE AND ITS LOSS
I.	CREATION 1* Causality\
In bur first lesson wo learned that causality is a fundamental law of thought, and that every effect implies a cause equal to or greater than the effect. Therefore the world in which wo live, tooming with groat forces, lavs, and human lifo, had a causo greater than this effect. VJhat was it? We have loomed that it could not have been mattor, for it has not sufficient power and it is itself disintegrating. Tho only satisfactory explanation is found in Gen. 1:1, "In the boginning God created tho heaven and the oarth."
2,	Tho Creation
a.	Kovnr<r*diG it. Ps. 33:6,9.
b.	T/hy Ho created it. Isa, 2+5 s 18*
c.	Condition of man at creation. Gen. 1:26-27*
"Before tho cntranco of sin, not a cloud rcstod upon the minds of our first paronts to obscure their perception of the character of God.' They were perfectly couformod to tho will of God." Vol, VIII p. 255.
"All created things, in their original perfection, woro an expression of tho thought of God." Ed, p« lo. d« Horn's Appoaranco.
"Man was to boar God's imago, both in outward resemblance and in character. • • as man come forth from the hand of tho ‘Creator, he was of lofty stature and porfoct symmetry." P.P. p. Ij5.
o.	Iian's Position. Ps. 8:6-8.
f.	Han's Home. Gon* 2:8-15.
"It was tho work of Adam and Evo to train the bronchos of the vino to fern bowers, thus making for thamsolvcs a (trolling from living treos ccvcrod with foliago and fruit. Ihoro woro fragrant flavors of ovory huo in rich profusion. In tiro midst of tho garden stood tho troo of life." P.P, p. 1+7.
g.	How heaven folt toward creation. Gon. 1:31, Gob. 38:7*
"Ofton they wore visited by His mossongers, tho holy angols, and from them received counsel and instruction. Often as they walked in the gardon in the cool of the day thoy hoard the voico of God, and faco to foco hold communion with tho Etornal." Ed. 21.
h.	Two institutions extending back to Edon.
II.	EDEN LOST
1.	God's great goal of lifo is character development. Isa. 1+5:19.
To devolep this two things were noccssary:-
a.	Responsibility, or restriction. This was given in the Sabbath, Gen, 2:2-3 and the forbiddon troo. Gon. 2:16-17. Virtue without tomptaticn is not a virtuo.
b.	Tho povror of choico. "Without tho freedom of choice, his obodionco would not havo boon voluntary, but forced, Thoro could have been no development of character," P.P. p. 1+9®
2. After Satan'foil in heaven he triod to got men on earth to unito with him in this, and set up as rival kingdom to God. His plan was of subtlety and deceit.
Gon. 2:18^20. Gon, 2:1''3.
51
3* Adam warned of 3atan
',rOur'"first" parents were not left without warning of the danger that threatened them. Heavenly messengers opened to then the history of' Satan's fall and his plots for their destruction." P.P. p. 52.
4» Satan' s Attack
a.	'" KTc*fTrsT insinuation of distrust. Gen. 3:1“3»
b.	The first lie. Gen. 3:4»
c.	The first suggestion that we cannot be fully happy and serve God. Gen. 3
To "be gainers by breaking the law Of God." P.P. p. 55»
d. The first deception and sin. Gen. 3:6«
e. The first shame and remorse. Gen. 3:7“H» Gen. 3:22—2Lt_.
"Eve had been perfectly happy by her husband's side in her Eden home; but, like restless modern Eves, she was flattered with the hope of entering a higher sphere than that which God had assigned her. In attempting to rise above, her original position, she fell far below it. A similar result will be reached by all who are unwilling to take up cheerfully their life duties in accordance with God's plan." P.P. p. 59*
"In humility and unutterable sadness they bade farewell to their beautiful home, and went forth to dwell upon the earth where rested the curse of sin." P.P. p. 6l.
f.	The first effort to blame others for one's faults.
Gen. 3:12-13.
g.	The first curse. Gen. 3:lU»'l6-l8.
h.	The first shed blood. Gen. 3>21.
i.	The first promise. Gen. 3:15*
5. The_Result of Sin
si What did nan then became? Rom. 6:l6.
b.	Explain how Satan become prince of the world. John 14:30;
Luke 4:5, 6j Ramans 6;l6.
c.	What position had Satan in this fallen world? II Cor. 4:4;
Eph. 2:2; John 8:i)4.
d.	Explain how many commands man broke in 1516 fall and in what way he broke them. Ex. 20:1-17»
e.	Yiih&t is Satan's attitude toward the penalty of the law? Gen.
3:3-4-
,	f. "But while it is truo that in the beginning God could be
discerned in nature, it does not follow that after the fall a perfect knowledge of God was revealed in the natural world to Adam and his posterity." Vol. VIII p. 255» g. "Moral freedom is the mark of man's elevation in the scale of being. Sin and the fall were not thus made necessary, but they were made possible. A universe in which they were possibl was better than a merely mechanical universe in which free action of the creature had no place. Only in such a universe could a moral kingdom arise, possessing the highest manifestations of God's grace and human attainment." 284 E.Y. Mullins. THE CHRISTIAN RELIGION in its Doctrinal Expression. Roger Williams Press. Boston, Mass*
III.	THE PROBLEM OF EVIL AS PHILOSOPHERS SEE IT
Based on Chapter VIII, Introduction^t o_ I’hiIjdsopty, by David R. Major.
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1.	Theories of it.
a.	Animism or Spiritism.
He says that the primitive man tries to escape evil but does not think of its origin. They only think of this evil and good as facts. Is this true?
b.	Polytheism.
Here they give these forces names and personify rain, clouds, sun, etc,
o.	Dualism.
As in Zoroastrianism there are two self-existent and opposing powers at war.
d.	Hebrew Account.
This has an account of man's sin in the garden and a world of sorrow following. How is this account different from that of Dualism above?
e.	Plato's Doctrine of Evil.
He believes the world of ideas is the perfect sphere.
Matter is a chaotic void. It is the very nature of matter to be imperfect, the material out of which the phenomenon is made by the Demiurge, who planned a perfect world, but was handicapped by the nature of the material ho had to use.
..£• St. Augustine's Idea of Evil,
He denied the reality of some alleged evils and said some are only relative. Evil has come as a result of moral depravity from Adam's fall. God predestined grace to some; the rest are left in their own depravity, g. The Naturalist Account.
This theory claims that evolution is not complete, but is working toward it. Some evils are only apparent.
2,	The Problem of Evil and_ its_ Rise.
a.	If evil is an ugly fact, how harmonize that with an infinite and all-wise and all powerful and loving Being, who created all things? Epicurus said "Either God could not or would not keep evil out of the world."
(1)	To the atheist there is no problem of evil, for there is no God to him.
(2)	To the pessimist who believes the world is inherently bad there is no problem.
(5) To tho one who believes in Christianity there is a problem, and a great one.
(Ij.) Our problem is to justify evil in view of the theistic view of the world* This cannot be done by viewing specific events. It can only be done in view of a world situation and its ultimate outcome. Virtue without temptation is not virtuo. Virtue is only in relation to its opposite.
3* Proposed Solutions
a.	Xeibnitz*' Theodioy.
Evil is necessary for the perfection of the world; an imperfection of the part may be necessary for the perfection of the whole. We know a small part of eternity. If we could see all, it might appear all right. As a picture, if we see a small part there may be little beauty; but these parts seen with the whole, all right.
53
b.	Religious Optimirm.
This looks at distresses and so on as part of the divine order— these are passing episodes that vn.ll come out right in the end.
Evil is an illusion,
e.	Evil as Moral Discipline.
(1)	Progress is attained by meeting obstacles and overcoming them.
(2)	Man is made perfect only by suffering.
(3)	A free agent is made by meeting and fighting obstacles.
(1|) Such elements as courage can be developed only by meeting
dangers.
(5)	Character is developed only by resisting evil.
(6)	A world devoid of conflict would be insipid.
Other Suggestions
a.	~' Even" Go^lmiy "draw vital strength from our infidelity. —'William Jar as.
b.	Evil seems a necessary condition of the good.—Punjar.
c.	If the evil of a system is good for the general system, then the evil of that particular system is only apparent.—Shaftsbury.
d.	If men were"automatic they could not be sinners; neither could they be truly men. —Ki®k.
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LESSOR XV
NATURE OF HAN AS A RESULT OF KIS FALL
I.	HITSICAL EFFECT OF SIN
1.	The Wages of Sin* Rom. 6:23*
2.	How it Worked. Jas. 1:15.
’’The seed of death, naturally implanted in man's constitution, began to develop themselves the moment ■that access to the tree of life was denied him. Man from that moment was a dying creature." Strong, Systematic Theology, p. 156, Rom. 5:16. "It is because of Adam's sin that we are bo'm depraved and subject to God's penal inflictions." Id. Rom. 5=12.
"In other words, Adam's sin is the cause and ground of the depravity, guilt, and condemnation of all his posterity, simply because Adam and his posterity are one, and, by virtue of their organic unity, the sin of Adam is the sin of the raoo." Id. 157*
In view of the above it is clear that man was not immortal when he was created, for immortal means not subject to death. Cruden defines the word, "One who is simply and every my incorruptible, without possibility of perishing or dying." I Tim. 6:15-16 says God only has it.
II.	NATURE OF MAN AS A RESULT
1.	Composition of Man and Beast
a.	What important question does Job ask? Job. li|:10.
b.	Of That was man made? Gen. 2:7.
c.	VJhat was added to him? There was it put?
d.	That combination was needed to make him a living soul? Gen.2:7«
e.	Does the same combination of dust" and breath in animals constitute them living souls? Rev. 16:3; Gen. 1:30. Margin.
The Hebrew word Nephesh in Gen. 1:30 is the same as that in Gen. 2:7.
f.	Is that which the Bible calls soul immortal? Eze. 18:4*
g.	Did Jesus' soul die?
h.	Who only has immortality? I Tim. 6:15, 16.
i.	Where does man go at death? Gen. 3sl9»
That which is called man returns to dust.
j.	What difference is there between the death of man and the death 6f beasts so far as their natural entities are concerned? Eccl. 3:18-20 A.S.V.
2.	Man and Beast in Death
a.	That leaves man at death? Ps. 146:3^.
b.	That leaves beasts at death? Ps. 104:25429.
c.	How are beasts brought to life? Ps. lQl+:30.
The Hebrew word Ruach for spirit here is the scone as that translated breath in verse -29* It is also the same word as in Eccl. 12:7 and Ps. l46:4. God is in every place. Ps. 189:7* So we must learn where the spirit goes at death by where it comes from at resurrection*
d.	There does the spirit came from in the resurrection? Eze. 37:l~l4« Ruach is the word used in this chapter* It is translated breath, wind and spirit here.
55
e.	If the spirit comes from the wind at the resurrection, where did it go at death?
f.	Is the spirit, or hreath of life, conscious before it enters man at birth?
3» Condition of Han in Death.
a* In death how much does one remember? Ps» 6:5
b.	How much do the dead’know? Eccl. 9*5; 9:10*
c.	Do they love and hate? Eccl. 9:6.
]+. The Place of Han in Death.-
et. If there were no resurrection what would be the condition of the dead? I Cor. 15:17, 18.
How could this be if they were already in heaten?
b.	Did David die like other people? I Kings 2:1, 2.
o.	Is he in heaven? Acts 2:29» 3U*
d.	How does, man die? Job, li+ * 10, 11, e« Yihere does he go?* Job 21:32
f.	How long will he -remain there? Job llj.:12,
III.	GENERAL EXPLANATIONS
1,	History of the Soul.
The early ideas of the results of death among the nations was rather indefinite. Some thought of his having a double entity or a sort of ghost-self. The Egyptians had an idea of a spirit or something -that left the body at death and returned to it again. The early Greek philosophers spoke of a soul, but considered it on a materialistic basis.
The first one to work out a definite idea of the soul seems to have been Plato who got many of his ideas from his teacher Socrates. Plato believed the soul immaterial that had a pre-1	existence in the world of ideas, and after the body perishes it
would again return to this realm.
He considered it immortal in both directions, both before birth and after death.
The first one’to believe the soul born with the boty and yet immortal after death was St. Augustine in the fifth century A.D. From that time that idea seemed to prevail quite largely in the church. How con a mortal man produce an immortal soul, if the soul is immortal and had no preexistence before birth?
2.	Difficult texts explained.
Eccl, 3:21»
The* latest translation of the Hebrew Scriptures by Jewish scholars renders Eccl. 3:21, ”Who knoweth the spirit of man whether it goeth upward, 'and the spirit of beasts whether it goeth downward to the earth?”
The Septuagint Version, the oldest translation of the Bible, and also the Douai Version render it the same. In the preceding verses Solomon had been showing that man and beasts were alike physically, etc.; then as a conclusion he asks the question who knows whether the spirit of one goes up and the other down. As no one had seen them go they know nothing about it.
The Spirit not a Conscious Entity.
* That the spirit, or breath of life, given man at creation, is not of itself a conscious entity is evident from the fact that it
56
never has revealed to man anything about a conscious existence beforo it entered him at creation.
The Soul Unconscious
That the soul,' Tody, and spirit are -wholly unconscious in sound 6loep is an undisputed fact; then they are in death also, for death is compared’to a sleep. John 11 s 11—II4.5 I Thess*l+:ll+-l6.
The Thief on the Cross
The promise that "-£he -thief would be with Christ in paradise (Luke 231^42—J+3) is no proof of man's consciousness in death, for Christ did not ascend to Ilis Father that day. The Father dwells in paradise (II Cor. 12s2-2+j Rev. 2:7;	2:7; Rev. 22:1-6).
Christ did not ascend to the Father until after His resurrection. (John 20:17, 18). The interpretation of the thief's ascending to heaven with Christ that day rests wholly with the position of the comma in verse 1+3 • But there were no commas used in the Bible when it was written, hence the punctuation cannot be inspired. We cannot get the Bible teaching from the punctuation, but we must rather look to other parts to find out what it teaches in regard to the condition of man in death.
Parable of the Rich Man and Lazarus Luke 16:19-31*
Some people havcTboen perplexed in regard to the condition of man in death because of the parable of the rich man and Lazarus. This does not necessarily teach that man is conscious after death, for nothing is said about soul or spirit, but of persons having eyes, tongues, fingers, etc. The object of the parable is to teach what will become of the righteous poor and of the wicked rich at the time of the punishment after the judgment. How these verses must bo taken either literally or figuratively. If wo ore to take then literally we must understand that the righteous who are saved in the kingdom of God will not only be able to behold all the misery of the wicked in hell fire, but will also communicate with them. Then to must understand that the rightoous will be carried to Abraham’s bosom. But Abraham's bosom is simply his broast. There would not be room enough for moro than Lazarus there. Most people will acknowledge that -this much of the parable is figurative; the probabilities are that it is all figurative and is given to teach a certain lesson, and should be interpreted the same as Judges 9:7-21. The real point that Jesus was trying to teach the disciples is found in Luke 16:15, where Ho says "God knoweth your hearts; for that which is highly esteemed among them and shows that he is not saved in the kingdom of God; and then takes the one who is considered the most unlikely person and shows that he is saved. Parables are given to teach certain lessons and wo cannot pick out certain parts of thorn to find out what the Bible teaches on that subject. We should rather go to the plain statements of the Scriptures and learn from thorn the real condition of man in death.
Phil. 1:21-21+
In verses 21 and 22 Paul was considering whether it would be more profitable to live and work for the people or to die and have his trials and tribulations over. Then in verse 23 he bo gins with the words which read in the' Greek "Sunekomai do ek ton duo." "Sunokomai" in Luke 8:1+5 and in Acts 18:5 is translated "pressod,” "Ek" is in the genitive hero and is translated either "From" or
57
"out of." Paul says ho is pressed out of those two considerations into a bettor, or literally* a much more important one; because he has an oarnest desire for "analusai." The only other place "analusai" is used in the Hew Tostament is in Luke 12:36 where it speaks of the return of the Lord. Henco the one thing Paul had an earnest desire for was Christ's return. Notice how he has held up'that as the groat ideal in Torsos 6 and 10, and chapter 3?20.
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LESSON XVI
THE PLAIT OP SALVATION
I. SIN
1.	Vihat is sin? I John 3^4-* "The common answer is that we are guilty
of transgressing the moral law and of rebelling against God." A. C.
Knudson. Doctrine of Redemption, 21+0.
a.	The moral law is found in Ex. 20:1-17. There are those who argue that this law was done away by Christ. Had he done that he would hare left man as depraved as ever, and still with no condemnation of sin, for there would be nothing to show that he ms a sinner. More than that, this act would have jeopardized God's throne, for this would have acknowledged that Satan was right.
b.	"But the plan of redemption had yet a broader and deeper purpose than the salvation of man. It was not for this alone that Christ came to the earth; it was not merely that the inhabitants of this little world might regard the law of God as it should be regarded; but it was to vindicate the character of God before the universe." P.P. 68.
2.	Vihat Sin Brought
a.	It brought a curse upon the earth, upon the animal kingdom, and upon man.
b.	It brought suffering, sorrow, heartaches, raid physical death.
c.	It brought "Spiritual death, or the separation of the soul from God. In this are included: (a) negatively, the loss of man's moral likeness to God, or that underlying tendency of his whole nature toward God which constituted his original righteousness.
1	(b) Positively, the depraving of all those powers which, in
their united action with reference to moral and religious truth, we call man's moral and religious nature; or, in other words, the blinding of his intellect, the corruption of his affections, and the enslavement of his will. In fine, man no longer made God the end of his life, but chose self instead. While he retained the power of self-determination in subordinate things, he lost that freedom which consisted in the power of choosing God as his ultimate aim, and became fettered by the Fundamental inclination of his will toward evil."—
Systematic Theology, Strong.
(c)	Many err by looking upon sin as a question as to whether it is advisable to do this or that act of minor consequence, such as participating in a certain game, etc. Sin is a condition rather than an act. True, certain acts produce bad conditions. But it is the condition that is deplorable. Dr. Mullins writes "Man's offense did not call for rescue from ary kind of human act which ms neutral or unmoral in quality. His act was sinful, and it was hateful to God. He was guilty and corrupt in consequence of his deod." The Christian Religion in its Doctrinal Expression, p. 281;..
d.	It also Brought Opportunities
"Observe then that sin and the fall afforded an opportunity for God and for man. For God, in that His grace alone could meet the situation. . . Again, the fall afforded man an opportunity to respond freely to the call of God, and to yield to His grace
59
» • » to choose freely the divine righteousness. . . a righteousness ■which would entitle him to an otornal reward." Id.
II.	A PLAIT TO MEET THE SITUATION
1.	?lhy could not God save man by fiat decree?
Ofton we hear people ask for mercy. They ask to be forgiven for certain offenses with no one paying the penalty. Individuals may forgive, or decline to carry out the penalty of the law without jeopardizing anything. But no government can do it. When mercy is extended instead of justice in a government, it means that just to the extent the mercy is extended, the standard of the government is lowered. This method continued does away ultimately with all standards of justice and law.
2.	The only One TJho Could Save Man.
a. Acts l;: 12. Ho other person could save mankind for all others were subject to the law and must live up to it for themselves. Christ being the creator of all things was not subject to the law in the sense that created beings were. He being creator was above all that he created, and hence, he alone could obey the law for fallen man. By living up to all the requirements of the law in every particular, and, being innocent, die for sinners, he could pay the penalty for transgressors euid reconcile them to God, and vindicate the character of God before the universe. "The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with Go'd could make atonement for its transgression."
P. P. 63
1	"The law required Righteousness, —a righteous life, a perfect
character; and this man has not to give." D.A. 7^2 "Could one sin have been found in Christ, had He in one particular yieldod to Satan to escape the terrible torture, the eneny of God and man would have triumphed." Id. 761.
b. Luke 19:10. liJhat was lost? (l) recognition of law.
	(2)	innocence and virtue.
	(3) 00	position. dominion.
	(5)	right to live.
	(6)	unity and oneness.
How it VTas Done.		
a. Phil. 2:7	d.	Isa. 53:6, h
b. Heb. 1*.:15	e.	I Pet. 2:2l*
0. II Cor. 5*21
Hhat did this work of Christ do? Rom. 3:31» How? What did He come to save?
4.	Its depth of Meaning
"The science of redemption is the science of all sciences, the science that is the study of the angels and of all the intelli-gencies of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite, — 'Kept in silence through times eternal'; the science that will be the study of God's
60
redeemed throughout the endless ages.” Ed. 125.
As Adam lost the first dominion by yielding it to Satan in a conflict with him, so Jesus could rightfully regain it only by succeeding where Adam failed in a similar conflict. As he succeeded in Eis life and bore the curse of the law on the cross He won back what man lost. Eence the Bible confines the work primarily to the two Adams. Rom. 5’14"21.
III.	THE EFFICACY OF THE PLAN OF SALVATION
1.	Vfliat does the sacrifice of Jesus do? Col. 1:20, a toad b.
2.	IIow long has this plan been in existence? Col. 1:26
3.	V/hen was it made? Rom. 16:25
"The plan of our redemption was not an afterthought, a plan formulated after the fall of man. It was a revelation of ’the mystery which hath been kept in silence through times eternal’n.
D. A. 22
4» V/hat has Jesus now? Rev. 1:18.
•5. Vfliat question is now appropriate? I Cor. 15:55*
6.	V/hy was Jesus crucified? Rom. 4:25a
7.	V/hy was Jesus raised? Rom. 4:25b
If Jesus had not been raised from the dead there would have been no one to intercede for us, or give us strength to live righteously Hence he was raised for our justification.
8.	Vfliat is I10 now able to do? Eeb. 7:25a
9.	"Why is he able to save? Heb. 7:25b
10.	Vfliat is our hope of glbry? Col. 1:27*
11.	V/hat affect did the death of Christ have upon Satan. John 12:31-52
12.	Vfliat more did it do? Heb. 2:l4»
'	13. Vfliat will be restored to man os a result? Micah 4:8.
14.	V/hy did God do this? John 3:16*
15.	Y/hat will he do in the ages to come? Eph. 2:4-7*
6l
LESSON mi BAPTISM
Eow was faith in Christ shown before Bis first advent? It was by sacrifices that pointed to Christ.
I. TEE IMPORTANCE OF BAPTISM
1.	What was John sent to do? John 1:33»
2.	What difference did it make if one accepted or rejected his message? Luke 7:29&» 30k•
3* What does baptism do for us? How? I Pet. J:21.
To what is it compared? I Pet. 3:20. fj. Did he baptize all who desired it? Why? Matt. 3:7-8.
6. What were they to do? Acts 2:37-38*
II.	THE METHOD
1.	What -three steps precede baotism?
a.	Matt. 28:18, 10.
b.	Mark l6:l6.
c.	Acts 2:38.
2.	What three steps are there in the act of baptism?
a.	Acts 8:38
b.	Rom. 6:3-6.
c.	Acts 8:39*
III.	ONLY ONE METHOD
1.	How many kinds of baptism are there? Eph. i|.:5.
2.	Why were the Corinthians commended? I Cor. 11:2.
3.	Could Paul commend people today in the same way? Why?
,	4. How is baptism represented? Rom. 6:3-6, 11.
This comes from the Greek Bapto. This word is defined by Grimm as
Bapto. a. to dip, dip in, immerse. . .
b. to dip into dye, to dye, color. Greek-English Lexicon, by Grimm. Translated by J. H. Thayer...T & T Clark Edinburgh.
,	"It is needless to add that baptism ms (unless in exceptional
cases) administered by immersion, tho convert being plunged beneath the surface of the water to r epresent his death to the life of sin, and then raised from his momentary grave to represent his resurrection to the life of righteousness." p. 361* Life and Epistles of the Apostle Paul, Conybeare and Howson.
"The ordinary mode of baptism was by immersion." p. I4.I Hist, of the Christian Church. Geo. P. Fisher
IV.	THE RESULT OF BAPTISM
1.	What is destroyed at baptism? Rom. 6:6.
2.	What is put on at baptism? Gal. 3:27.
3.	Whose life is then lived? • Gal. 2:19, 20.
I).. Into what are we baptised? Matt. 28:19*
Note: The preposition in Matt. 28:19, is "ois" (Greek) which is ' translated "to" or "into". We are baptized into His none.
5» Into what family are we adopted? Eph. J:lU—15*
6. What rules should we then abide by?
Result and Meaning of Baptism.
"It is the grace of Christ that gives life to the soul. Apart from Christ, baptism, like any other service, is a worthless form. D. A. 181.
"The vows v.hioh we take upon ourselves in baptism embrace much.
In the name of the Father, the Son, and the Hoiy Spirit, we are buried in the likeness of Christ's death, and raised in the likeness of His resurrection, and we are to live a new life. • . Our life is to be bound up with the life of Christ. Hence the believe is to bear in mind that he is dedicated to God, to Christ, and to the Holy Spirit." Vol. VI 98.
"Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name cf the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the Heavenly King. Vol. VI 91.
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LESSON XVIII FAITH
I. THE DEFINITION OF FAITH
1.	How we are saved. Heb. 10:38; Eph. 2:8.
The one "thing that Jesus emphasized while here ms faith. "Have faith in God." "0, woman, groat is thy faith," "I have not found so great faith, no not in Israel." "Where is thy faith?" "If ye had faith as the grain of mustard seed, ye would say to this mountain," etc. ‘’When the Son of Man cometh shall he find faith in the earth?" This seemed the all-important topic to Jesus. He asks if He would find faith when lie comes.
Shailer Mathews said that the universities have been "impressing upon their students that that can only bo called knowledge which can be tested by orderly experiment." p. 21, Tho Church and_the Changing Order.	*~
G. B. Smith, from the same university says, "Theology is suddenly confronted with the necessity of studying anew the conception of God, and of discovering in an age which domands definite tests exactly what God accomplishes." Religious Thought in the Last Quarter Century, 113*
2.	Definition oTjaith
a.	Crudcn says, irFaith is a dependence on the veracity of another; this trust is called Faith, because it relies upon the truth of a promise."
b.	"Faith is trusting in God,—believing that He loves us, and knows what is for our best good. Thus, instead of our own way, it leads us to choose His way. . . It is faith that enables
1	us to look beyond the present, with its burdens and cares to
the great hereafter, where all that now perplexes us shall be made plain. Faith sees Jesus standing as our Mediator at the right hand of God." G.ff. 259.
"Perfect faith, the surrender of self to God, simple trust in His pledged word, should be a part of every minister's experience." Id. 260.
c. "Faith is not fooling . . .True faith is in no sense allied to presumption. Only he v;ho has true faith is secure against
.	presumption, for presumption is Satan's counterfeit of faith."
Id. 260.
"God never asks us to believe, without giving us sufficient evidenco upon which to base our faith. His existence, His character, the truthfulness of His word, are all established by testimony that appeals to our reason; and this testimony is abundant." S.C. 133*
d.	"’.To investigate, we reason, we roach conclusions. We believe
in our conclusions, for wo trust them and act on them; this is faith. Rational beings are so constituted that they accept as true conclusions based on sufficient reason. Faith introduces us to the larger life of the race. Tho historian, through historic premises, infers historic conclusions which he trusts. Our history-world is a thing of faith. Tho scientist experiences one truth and accepts a thousand on faith, and thus builds into science the experiences of the race. .	I70.
Psychology, Joseph Baldwin.
“Faith or belief is confiding in our conclusions. We investigate to the utmost and roach conclusions. Wo accept these conclusions as true, trust in them, act on them. We thus study history and huild science." Id. 201.
"The engineer concludes that the bridge is safe; the conductor accepts this conclusion, trusts it, risks his life and that of the passengers on it; he believes that the bridge is safe. This is faith. The Christian reasons that tho Bible is completely adapted to man, and hence must bo the work of ‘the Author of our being; he believes this conclusion, trusts in' it, risks his eternal all upon it. This is faith." Id. 170.
3.	The Word from which this came in the Greek is "Pistis".
In II Thess. 2:13 it is translated belief.
In Titus 2:10 it is translated "Fidelity."
In Acts 17:3i it is translated "assurance"
The verb "Pisteuo"
In I Thess. 2:1; is translated "Trust"
In I Tim. 1:11 is translated "committed"
In Titus 1:3 is translated "committed"
In Luke 16:11 is translated "commit"
In John 2:2k is translated "commit"
1;. Dr. A. W. Brown says, "It (faith) is a capacity which we possess as human beings of appreciating the true significance of the realities with which we are in contact at all times. . . Without faith, no one of the great convictions that make life worth living would be possible. . . So far as certainty comes to us at all in our most intimate and personal relationships, it comes to us in this way. . . I trust ry friends, I love my wife, because I cannot help it. • • I love, I trust, so far as I love and trust at all, through an intuition of faith." 120 Paths to Certainty.
Dr. Knudson says, "All knowledge rests ultimately on faith. Faith in reason is the beginning of knowledge, and faith can be justified only by itself. We cannot demonstrate the validity of faith. - We begin with it, and in this sense the primacy belongs to it." 163 Philosophy of_ ? er sona 1 ism.
HIE W0PJ1 OF FAITH
(a)	1. IIow are we saved? Enh. 2:8
2. What is faith? Heb.*ll:l
3. "What do vre hope for?
Uote: We hope for eternal life and peace and more favorable conditions than we have now.
(b)	1. What condition is man in, and how did he" get there? Isa. 1:1;
2.	Will keeping the law deliver him? Rom. J:20.
3.	What plan has been laid for his deliverance? John 3:16.
For whom?
1;. How may we receive justification and peace? Rom. p :l-2.
Note: Suppose you were sentenced to five years in prison or a fine of $500.00. If someone paid your fine and notified you, would it profit you if you did not belie-; -ho had delivered you and you did not claim your freedom? It could not benefit you until you believed he had paid the penalty and claimed your liberty.
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III.	THE ffiPORTAl'JCE OP FAITH
1.	Will vre receive anything from God without faith? Jas# 1:6,?.
2.	Vftiat two things must all believe in coming to God?" Heb. 11:6.
(a)	Is there evidence that God exists? Ps» 19:1«*3»
(b)	Is there evidence that God's word is true?
3.	When must wo believe in order to receive? Mark 11:2!+.
I+. Is it not presumption to believe before we see?
Ilote 2b
fhe~word lias proved itself true. Prophecy is one indication of this. Some know it is true because they have proved it so in their own experience. They have confidence in it, and confidence is the acme of faith.
IV.	HOW FAITH IS RECEIVED
1.	How do wo roceive faith? Rom. 10:17.
2.	What will it do if given a chance? II Thoss. 1:3.
3» Do all have faith? Rom. 12:3*
God gave all a moasure of faith. Faith grows by uso, while the faith of others wastes away for lack of exercise.
Faith must be exercisod if it is to grow and become strong so that one has implicit confidence in God.
Faith Grows
^(TouragV,*"Fortitude, faith and implicit trust in God's power to save, do not come in a moment. Theso heavenly graces are acquired by the experience of years." Vol. V. 213.
V.	THE RESULT OF FAITH
(a)	1. Uhat does faith do? Gal. 5*6.
2.	YJhat about faith that does not work? James 2:20.
3.	Upon what condition will God hear us? I John 3 **20.
(b)	VJhat great m'on of the 'Bible are hold up to us as examples of faith? Hob. 11:1-3. "
1.	Many others. Heb. 11:32-31+*
(c)	1. tVhat confidence did Paul's faith lead to? II Tim. i+:6-9»
2* What aro wc exhorted to do? I Tim. 6:12.
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LESSON XIX
JUSTIFICATION
I. THE NATURE OF FAIT
1.	What is man told to do? Acts 3*19-20
2.	What is the condition of the natural heart? Jer. 17:9
3.	Was it in that condition -when man was created? Gen,,1:31 i*. How did it become corrupt? Isa, 1:1*
5* Whose servant was man then? John 8:3l+
6. What was confronting mein while in that condition? James 1:*5
TI. CONVERSION THROUGH CHRIST
1.	Can man make his own heart clean? Job ll*:l*
2,	Can man of himself do right when he desires to? Jer, 10:23 3* How impossible is it? Jer, 13:23
1*. Who can save us? Heb, 7*22, 25
5,	How does He do it? Eze, 36:25-27
6,	What must we do? I John 1:9
7* What more must we do to obtain mercy? Prov, 28:13 Meaning of Conversion,
Conversion means to change about, or to re-make, or to change from one thing into something else,
"It is impossible for us, of ourselves, to escape from the pit of sin in which we are sunken. Our hearts are evil, and we cannot change them.,..Education, culture, and exercise of the will, and human effort, all have their proper sphere, but here ,	they are powerless. They may produce an outward correctness of
behavior, but they cannot change the heart; they cannot purify the springs of life. There must be a power working from within, a new life from above, before men can be changed from sin to holiness. That power is Christ." S.C. 20
Repentance,
"Repentance includes sorrow for sin, and a turning away from it.
We shall not renounce sin unless we see its sinfulness; until we turn away from it in heart, there will be no real change in the life." S.C. 26.
"The prayer of David after his fall illustrates the nature of true sorrow for sin. His repentance ms sincere and deep. There was no effort to palliate his guilt; no desire to escape the judgment threatened, inspired his prayer. David saw the enormity of his transgression; he saw the defilement of his soul; he loathed his sin. It ms not for pardon alone that he prayed, but for purity of heart. He longed for the joy of holiness,—to be restored to harmony and communion with God." S.C. 28
Confession
"Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you." S.C. 1*2.
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III,	JUSTIFICATION
"Justification is a judicial act of God in which he declares the sinner free from condemnation, and restores him to divine favor#
It takes place when the sinner trusts in Christ and His merits for salvation.” The Christian Religion in its Doctrine. Exp. Mullins. "Elements of Justification.
These are two:
1.	Remission of punishment
God acquits the ungodly who believe in Christ, and declares them just. This is not to declare them innocent,--that would be a judgment contrary to truth. It declares that the demands of the law have been satisfied with regard to them, and that they are now free from its condemnation. This acquittal . . • may be denominated pardon." Id. 225*
2.	Restoration to favor.
Justification is more than remission or acquittal. This would leave the sinner simply in the position of a discharged criminal, --law requires a positive righteousness also. Besides deliverance from punishment, justification implies God’s treatment of the sinner as if he were, and had been, personally righteous.
The justified person receives not only remission of penalty, but the rewards promised to obedience. This restoration to favor. • • is denominated reconciliation; viewed in its aspect as a renewall of the soul’s true relation to God as a father, it is denominated adoption. • .Since the sinner, at the moment of justification, is not yet completely transformed in character, we have seen that God can declare him just, not on account of what he is himself, but only on account of what Christ is.” 226-7# Outlines of Systematic Theology, A. H. Strong.
"The uplifted Saviour is to appear in His efficacious work as the !	Lamb slain, sitting upon His throne, to dispense the priceless
covenant blessings, the benefits He died to purchase for every soul who should believe on Him.•• .Centuries, ages, can never diminish the efficacy of this atoning sacrifice. The message of the gospel of His grace was to be given to the church in clear and distinct lines, that the world should no longer say that Seventh-day Adventists talk the law, but do not believe or teach Christ."
"Testimonies to Ministers and Gospel Workers," p. 92*
'	Several have written to me, inquiring if the message of justi-
fication by faith is the third angel’s message, and I have answered, ’It is the third angel’s message in verity.’"--Hrs.
E. G« White in the Review and Herald, April 1, 1890. wThe message of Christ1 s righteousness is~~to sound 'from one end of the earth to the other to prepare the way to the Lord. This is the glory of God, which closes the work to the third angel."
— Testimonies, Vol. VI, g. 19.
*fifhat was the difference between the teaching of Paul and the teaching of the Judaizers?....Paul, as well as the Judaizers believed that the keeping of the law of God, in its deepest import, is inseparably connected with faith. The difference concerned only the logical—not even, perhaps, the temporal-order of three steps. Paul said that a man (1) first believes on Christ, (2) then is justified before God, (3) then immediately proceeds to keep God’s law. The Judaizers said that a man
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(l) believes on Christ and (2) keeps the law of Cod as best he can, and then (3) is justified. • . .Paul say; very clearly that the difference between the Judaizers and hinself was the difference between two entirely distinct types of religion; it ms the difference between a religion of merit and a religion of graoe."
— Christianity and Liberalism, J. Gresham iiachen, pp. 23,
"The legalist tries to make God believe in hin;
Abraham and Paul are* content to believe in*&od."
IV.	A KEW CHBATIOE HEEDED
1.	TJhat must take place in one's life? John 3l3-6
2. Tfhat is the only thing that avails? Ga. 6:15
3. (a) How was the earth created? Ps. 3386 (b) How is man re-created? I Fet. 1:23
The same power that created the earth is available to recreate man. If God was able to make the world and man from nothing surely He can re-create him and make him pure,
1+. VJhere must he then abide? II Cor, 5s 17
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LESSON XX
SANCTIFICATION
I. GOD'S REQUIREMENTS
1.	Matt. 5:/+8; Lev. 19s2
"As the will of man co-operates with the will of God, it becomes omnipotent. Whatever is to be done at His command, may be accomplished in His strength. All His biddings are enablings."
C. 0. L. 332
2.	Rom. 8:3
"The love of God does not lead Him to excuse sin. He did not excuse it in Satan; He did not excuse it in Adam or in Cain; nor will He excuse it in any other of the children of men. He will not connive at our sins or overlook our defects of character. He expects us to overcome in His name," C.O.L. 3l6.
Rev. 2*7* 17, 26, etc. What does this mean?
II.	HOW IT IS ACCOMPLISHED .
1.	Eph. 3:17; Col. 1:27
2.	How This Takes Place. Eph, 1+:15; Luke 8:i+-15.
"The word of God is the seed. Every seed has in itself a germinating principle. In it the life of the plant is enfolded . • .He who by faith receives the word is receiving the very life and character of God." C.O.L.
"Every seed brings forth seed after its kind. Sow the seed under right conditions, and it will develop its ora life in the plant." C • 0. L, 3®«
3.	How are we t6 grow? I Pet. 1:23 IIow else? II Cor. 3*If'
None:
In Jesus' parades ne illustrated the development of a Christian by the germination of a seed and the growth of a plant. This would indicate that the development of Character is a gradual process. As the germination of the seed is the beginning of the development of a new life.
Like a plant, at first it is weak and needing a good deal of care and protection, but perfect in every stage of its development.
"The precious graces of the Holy Spirit are not developed in a moment. Courage, fortitude, meekness, faith, unwavering trust in God's power to save are acquired by the experience of years," Ministry of Healing, p. I|3U "In virtue of his faith, God regarded and dealt with Abraham as a righteous man. Righteousness of character springs out of righteousness of standing. God makes a man righteous by counting him sol This is the divine paradox of justification by faith. When the Hebrew author says: 'God counted it to him for'righteousness,' he does not mean in lieu of righteousness, as though faith were a substitute for a righteousness, not forthcoming and now rendered superfluous; but so as to amount to righteousness, with a view to righteousness. This 'reckoning' is the sovereign act of the Creator, who gives what ho demands .... He sees the fruit in the gem."'	— The Epistle to the Galations,
G. G. Findlay. I8I4. (The Expositor's Bible)
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III.	SANCTIFICATION
"Sanctification is attainment of moral character by the Christian through struggle. In justification our faith is reckoned to us for righteousness, but this is not the attainment of righteousness by us.
In regeneration also a new moral disposition is imparted to us by the act of God’s Spirit, But this is not a righteousness achieved by us.
In sanctification we work out what God has wrought within us. We respond to that -which is reckoned to us and react to that which is imparted to us. By repeated acts of our own wills, by repeated acts of holy choice, by successive victories -we are enabled by God’s grace to achieve the ideal. Thus our salvation is both a gift and a task,"
Id, i(20-i|21. The Christian Religion in its Doctrinal Expression,
Edgar G. Mullins,
"Sanctification is that continuous operation of the Holy Spirit, by which the holy disposition imparted in regeneration is maintained and strengthened. • .Sanctification is the work of God. It is a continuous process. • .The operation of God reveals itself in, and is accompanied by intelligent and voluntary activity of the believer in the discovery and mortification of sinful desires, and in the bringing of the whole being into obedience to Christ and conformity to the standards of His word." Id, 229* Outlines of Systematic Theology A. H. Strong,
"The garden of the heart must be cultivated. The soil must be broken up by deep repentance for sin. Poisonous, Satanic plants must be uprooted. The soil once overgrown by thorns can be reclaimed only by diligent labor. So the evil tendencies of the natural heart can be overcome only by earnest effort in the name and strength of Jesus."
C .0 .L. 5^,
"The wheat develops, "First the blade, then the ear, after that the full corn in tv.e ear." Christ is seeking to reproduce Himself in the hearts of menj and He does this through those who believe in Him. g. 67 "The plant grows by receiving that which God has provided to sustain its life. It sends down its roots into the earth. It drinks in the sunshine, the dew, and the rain. It receives the life-giving properties from the air. So the Christian is to grow by co-operating with the divine agencies. Feeling our helplessness, we are to improve all the opportunities granted us to gain a fuller experience. As the plant takes root in the soil, so we are to take deep root in Christ.
"Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.
66-69.
"Those who are under the instruction of Christ in this world will take every divine attainment with them to the heavenly mansions. And in heaven we are continually to improve. How important, then, is the development of character in this life?" K. II. b5b*
IV.	THE VICTORY
1.	What did Jesus come to do? Matt. 1:21 Did he succeed?
2.	How do we get the victory? I Cor. 15*57 What more have we? II Cor. 2:llj.
3.	How is this appropriated to me? II Tim, 1:12; Gal. 2:20; lj.:19»
"The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness • • .God desires to heal us, to set us free. But since this
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requires an entire transformation, a renewal of our whole nature, we must yield ourselves wholly to Him, The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the vail of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness." S.C. 1j7-U8.
V.	THE RESULT OP CONVERSION
1.	While trusting in Christ is one under condemnation? Rom. 8:1
2.	What will conversion lead a man to do? Ps. 51!10-13.
3.	What results will be seen? Luke 22:32.
I*. Whom besides sinners will He help? Ps. 51*13*
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LESSON XXI
PREDESTINATION
Definition — To destine or decree beforehand*
I.	THE ORIGIN OF THE IDEA
This idea was prevalent in Babylon* It seems to have grown out of their astrological ideas based upon the unvarying movements of the heavenly bodies* Everything, they thought, was directed by fate* Whatever happened was the result of predetermined decrees of the gods* This same idea was also the central notion of the Stoics, and a strong influence in the Roman world at the tine of the early Apostles. However, the first one to strongly agitate it in the Church was St* Augustine the latter part of the fourth century* He came into the church from Manichaeism through Neo-Platonism and evidently brought many of their ideas with him into the church*
While Augustine believed every manfs fate was determined for him from eternity, he was strongly opposed by Pelagius* This situation resulted in a church council which ended in compromise* It appeared again in the Church with the controversy between the Dominicans and Franciscans* The Catholics have never officially adopted this doctrine* Predestination camo to the fore again during the Reformation* Martin Luther was a great student of the writings of Augustine, but he never fully adopted his teaching on predestination* However, John Calvin accepted it in its fullest and most severe form* Kis position was identical to that of Augustine believing that all men are destined for weal or for woe from birth, and whether they are saved or lost is decided by fate before they are born* His influence being strong in Netherlands and Scotland decided both the Presbyterians and Dutch i Reformed churches for that doctrine*
II.	THE PHILOSOPHICAL DISCUSSION 1. Determinism
a.	"We recall that everything in the world is under the reign of law, and that everything that occurs must have an antecedent cause; we may surmise that perhaps our own actions, cur own choices and decisions, are not exceptions to this principle; and so we may doubt that there is such a thing as freedom in the sense that our actions are in any case absolutely free.
We may also recall • * . that our present nature and conduct are due to the combined influence of heredity, environment, and our own previous choices, decisions, and actions* b* "If a person believes, as most persons do that a being infinite in power created him, he_will find it difficult to resist the belief that his actions are determined” by the nature’with which his creator endowed him*" Major, Intro* Phil., 30U* c* "Determinism stresses the doctrine that every event must have an adequate cause, that human volitions arc no exceptions to this general principle, and so are determined*" 'Id*, 306* d* "Every young man is the architect of his fortune, and by his separate choices makes his character • • • • In middle life he is more largely a creature of habit*" 399*
"The fact that natural science everywhere maintain the doctrine of uniformity and necessary causation has led most psychologists to favor determinism* Thoy wish psychology to become as exact as natural scionces now are* To admit an undetermined factor appears to them utterly, contrary to the
73
spirit of science." Students Philosophy of Religion, W, K. Wright, p. 397.
2. Free Will
a.	James says, "That we ourselves may be authors of genuine novelty is the thesis of the doctrine of free-will." Id. 313* James further said that this doctrine leads to pessimism.
"The only way to escape from pessimism for the determinist,
James continues, ’is everywhere to abandon the judgment of regret, and affirm that the world is only a grand panorama,
a great spectacle, without moral qualities of any sort."
Id. 315. "What ground is there for deploring or condemning wrong acts unless better ways were possible."
b.	Royce says, "In space and time you find no such thing as worth and ideals.
The world of appreciation is a world of freedom, the freedom of the World-Will, which is God." 318.
c.	"In order that human beings shall grow in character they must be free. Automata or marionettes cannot be thought of as having or as acquiring character." Id, 33U«
III.	BIBLE TEACHING ON PREDESTINATION
Dr. A, C. Knudson says, "A God who arbitrarily predestinates some of His children to everlasting life and others to everlasting death is about as far removed from the Christ-like God as any being could be. Instead of being a ground of religious confidence such a God would, rather, be a source of terror." Doc. of Redemption, p.
A.	1. Does the Bible teach predestination? Eph. 1:1*, 5*
2. To what were they predestined? Vs. 5“12.
,	3* When, and to what were the Thessalonicans chosen? II Thess. 2j13«
1;. Is God partial toward some? Acts 10*3^+, 35*
5 Then how many have been chosen to salvation?
B.	1. To what is man predestined according to Romans? Rom. 8:29
2.	How many were thus predestined? Id.
3.	How much did God foreknow? Isa, 1;6:10,
i;. How many then have been thus predestined? Ron. 8:29.
, C. Although God knows the future, is He responsible for or the cause of all that takes place?
1.	What was predicted of Babylon? Isa. 13* 19-22.
2.	But what was God's plan for her? Jer. 51:9*
3.	What was prophesied of Christ? Isa. 53*G
ij.. Who was responsible for His death, the Jews and Pilate, or God?
5. We know the wicked will be destroyed. Are we responsible for it?
6.	What can we conclude?
We can conclude that God knows the future. But some of the predictions are in harmony vath His desires, while in otl-er cases He simply predicts what He foreknew of the work of Satan in trying to thwart His plans.
D. 1. What has been done for the predestined? Rom. 8:30
2,	What ways is the Greek work "Proorezo" from which predestine come, translated?
To before determine, ordain, and destine.
3.	How is the word defined? to appoint, decree, separate.
mark boundaries, determine, confirm, and destine.
If one is appointed to a work must he necessarily do it?
I4., What is God“s wish?
a,	John 3:-6
b,	Matt, 18:114.
5* What doos Rev, Jill indicate?
IV.	PXEAXi EXPLANATIONS
The King James translation of the Bible took place when Predestination was a prevailing notion of the times and James having come from Scotland where this belief predominated influenced its being felt in this translation. The Bible teaches Predestination, that God predestined all to be saved, but it is left to man to decide whether he will accept it or not.
Some have been troubled over Jude I4., where it says that certain ones were before ordained to that destruction. This indicates that these were predestined to be destroyed. However, this in Greek is not from Prooroizo, the word that Predestination comes from. The original here is Prophesy, It was before prophesied of their destruction.
Another text that troubles some is Mai, 1:2-3, and another Ex. 9:15-16. Note:
This Scripture does not say that God hated one and loved the other before they were born. It is quoted from Hal. 1:2-3, after both nations were fully developed. Although Jacob had sinned, he accepted salvation through Christ as Abraham did; but Esau would not repent; so God destroyed his kingdom. This helps us to see wiiy God gave the birthright to Jacob rather than Esau, It is only speaking of the position each held, and not choosing one to salvation and refusing salvation to the other. Verses 17 and 18 are quoted from Ex. 9:15-16, which in the Hebrew are in the perfect (past) tense, and not in the imperfect (future) as is implied in
our version_______________________had stretched out________________
and had destroyed. This verse translated literally would read;
For now I had stretched out my hand and surely thee and thy people in pestilence I had destroyed from the earth.
_____________ to stand. ____________ _________________ is the Hiphil
form of the verb, which is translated~cause~Thee to see. For this very purpose I have continued thee so you could see ny power. These words were spoken in the midst of the plagues and show that the sins of Pharaoh vrere sufficient for his destruction (as were the Amorites Gen# 15:16), but God had continued him tc see Hie power; and also by continuing such a character for a time, instead of destroying him, God1 s name would be made known to the world. Thus Pharaoh was continued by the mercy of God to him.
Ex. 9ijk says Pharaoh hardened his heart. TTnen light is brought to one and he refuses to yield to it his heart is hardened by it.
In a sense God may have hardened Pharaoh’s heart. Isa. 55s7i
_____________this means mercy. _____________________means
harden; or is the negative of	which would be,
not to have mercy. As Jer. 17:9 and 10:23 shows the natural heart hard or corrupt and beyond man to remedy, the mercy of God is needed to soften and justify any heart. Then if God showed no nercy to Pharaoh his heart must become corrupt and hard. In 9:19 the sane question as in 3*7-8 arises again. If God’s glory
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is revealed in a man, should God reject him? Because God has used one to do a work he wanted done does not indicate that God approves of all he does, any more than in Nebuchadnezzar1 s case. Neither if God has mercy on one and gives him a position is he assured of Salvation, as the case of Jeroboam, But God has a right to select Jacob for a place, and leave Esau for another; as the potter of the same piece of clay may make different kinds of vessels from his clay.
LESSON XXII SECOND ADVENT
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I. THE HEART'S DESIRE
"Why People Desire a Future Life,
1.	uThe deep-seated aversion, . .to the thought that death means extinction.”
2.	Hope of meeting loved ones again.
3.	"The great disparity in this life between merit and reward."
"The wicked flourish and righteous are bowed down by misfortune."
i).. This life too brief to develop man's spiritual possibilities.
5. "On the basis of a Just God there must be a future life, for’ the good do not receive their just due in this life."
Without revelation the future is very indefinite and uncertain. There is no way of knowing. This brings great sorrow and trouble when one's loved ones pass away,
II.	THE SURETY AND CANNES OF JESUS' CONING
1,	Jesus' comforting words. John lJ+t 1—3•
a.	. It not a spiritual coming. Acts 1:11.
b.	It not coning in secret to steal away loved ones unbeknown to us. Rev. 1:7.
c.	How we might avoid deception. Matt, 2l+:26-7»
d.	How glorious. Matt. 25s31*
2.	The effect.
a.	Isa. 2:17, 20-21; II Thess. 2:8.
b.	I Thess. 1;: 16-17.
c.	What he brings. Eeb, 11:39* Rev. 22:12.
d.	The change. I Cor. 15*51-55*
III.	THE HOPE OF GOD'S PEOPLE
1.	Heb. 11:8-10.
2.	Job 19«25-27.
3.	Isa. 25:8-9. k» Phil. 3:20.
5.	"The hone of the church, then, is the personal return of our Lord," Fund. Vol. VI, 116.
6.	We show belief in it by the ordinances, I Cor. 11:26,
"It is claimed that one out of every thirty verses in the Bible mention this doctrine, . .It is the theme of the Old Testament prophets. . .Jesus bore constant testimony of his coming again." Great Doctrines of the Bible, 236, William Evans, It is mentioned 260 ~ times in the Nov/ Testament.
IV.	THE IMPORTANCE OF BELIEVING IT.
1.	Titus 2:11-13* The same grace that saves (Eph.2:3) urges us to look for his coming.
"One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming, to complete the great work of redemption...The doctrine of the second advent is the very keynote of the sacred Scriptures," G.C. 299*
"About His coming cluster the glories of that restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began." G.C. 301.
2.	Jesus command. Luke 21:3l+-36
3.	What will be said, II Tim. i+:S. h, John's last plea. Rev. 22:20.
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IJESS01T XXIII SIGHS Iif HEAVEN
I.	SIGHS IN CHRIST’S DAY
1.	What request was made of Jesvs? Matt. l6: 1,
2.	Had there been signs? Matt. l6*3b.
3» What signs had been given?
a. Isa. 7sll+j Matt. 1:22, 23*
b. Micah 5*2} Matt. 2:1.
c.	Isa. i).0:3-6j Matt. 3* 1’3«
d.	Isa. 6l:l, 2; Luke 1|.:18, 19»
ij.. Were the Jews able to see the ordinary signs in nature? Matt. 16:2. ^ .
5.	Why were they reproved? Matt. 16:3b.
6.	Were the signs sufficient to convince the honest in heart?
Luke 7:19-22.
II.	Matt. 2i+11—28•
1.	What question did the disciples ask Jesus? Matt. 2^:3.
2.	What was Jesus* reply? vs, 5»
As the question was in regard to the destruction of Jerusalem as well as the end of the world, Jesus speaks of both in His reply in verses 1-llj., giving general instructions concerning both.
Verses 15-28 give the conditions as to the fall of Jerusalem and the time following down through the dark ages to the second coming of Christ.
3.	What would follow the fall of Jerusalem? V. 21.
This brings us to the period of Papal persecution of 1260 years, from 538 to 1798 A.D. mentioned so many times in the Bible. i|. What would the Lord do with these days7 V. 22. for whom?
!	Before 1798 the Lord shortened, or diminished, the persecution by
the great Reformation of Luther and others in the l6th century.
5.	After that tine what were we to look for? Vs. 23, 2lj.«
6.	Have they cone?
"Burnette (an associate of John Alexander Dowie) yesterday announced that the Messiah is now in Zion City and will reveal Himself to the world about Christmas." (Chicago Inter Ocean, Dec, 2, 1912.)
"Here let us apprehend the wise words of our teacher (Mrs. Eddy). Christian Science is the second advent of Christ." (The New Interpretation, p. 110, quoted in the Watchman Magazine.)
"The second coming of Christ means simply the second coining of truths. • .Spiritualism is that second coming of Christ."
(Banner of Light, Nov, 16, 1865.)
7.	Should we believe in them? Vs, 25-26. Why? V, 27.
III.	SIGNS IN HEAVEN Matt. 2J+:29-36.
1.	What special signs were we to look for? V. 29.
2. When were these to begin to occur? V, 29.
3* When does Mark say it would be? Mark 13*2i+, 25. b. Did they begin before 1798?
Dark day UNPRECEDENTED FOR ITS GREAT DARKNESS. The 19th of Jday, 1789, was unprecedented in New England for its great darkness . . .The darkness extended over several thousand square miles, though differing much in intensity in different places. Nowhere, perhaps, was it greater than in this vininity. The day was appro-
78
priately called and still known as the Dark Day. "History of the Town of Hampton, New Hampshire/ Joseph Dorr, Salem, Mass., Vol.
I,	p. 217. Salem Press and Printing Co., I893. (Boston Public Library,)
Dark Day Verbatim Account from a Diary. May 19th, 1789. Was a Thuiider shower in the morning and was followed by an uncommon darkness such as is not remembered it was ho dark that one could not known a man but at a small distance, and were obliged to keep a light in the chimney to see to go about and the night was extraordinary dark until one ofclock, that a person could not see their hand when held up nor even a white sheet of paper the day and night was cloudy the clouds in the day did not seem thick and was of a lightening up couler our almanack makers have given no account of the matter the cause unknown The works of the Lord are great and marvellous past finding out until he Graciously pleases to Reveal them.—"The Diary of Matthew Patten, of Bedford," New Hampshire.
from 175U to 1766, p. i+lij. (verbatim et literatim). Published by the town, Concord, H, II.: The Rumford Printing Company, 1903. (Hew
Hampshire State Library.)
Dark Day, "TRUE CAUSE. . .NOT EBOflK/ The Dark Day, Hay 19,
I78O—so called on account of a remarkable darkness on that day extending over all Hew England. In some places, persons could not see to read common print in the open air for several hours together* Birds sang their evening songs, disappeared, and became silent; fowls went to roost; cattle sought the barnyard; and candles were lighted in the houses. The obscuration began about ten o’clock in the morning, and	continued	till the middle	of	the next night,	but
with differences	of degree	and duration in	different places.	For
several days previous, the wind had been variable, but chiefly from the southwest and the northeast. The true- cause of this remarkable phenomenon is not known.—Noah Yfebster’s Dictionary (edition 1369), under Explanatory and Pronouncing Vocabulary of Noted Hames of Fiction, etc.
Dark Day, MEN FILLED TOTH AWE AND ALARM. Dark Day: refers especially to Play 19, 1780, which was very dark in Connecticut,
New York, and Hew Jersey, causing great alarm.—The Universal Cyclopedia art. "Dark Day." New York: D. Appleton & Co., 1900.
"The dark day of	New England/ so familiar	to	old and young,
came May 19, 1780. • .Near	eleven o’clock,	it	began to grow dark,
as if night were coining. Men ceased their work; the lowing cattle came to the barns, the bleating sheep huddled by the fences, the wild birds screamed and flew to their nests, tho fowls went to their roosts. • •
Men, ordinarily cool, were filled with awe and alarm. Excitable people believed the end of the world had come; some ran about saying tho day of judgment was at hand; the wicked hurried to their neighbors to confess wrongs and ask forgiveness; the superstitious dropped on their knees to pray in the fields, or rushed into meetinghouses to call on God to preserve then. • .
At night it was so inky dark that a person could not see his hand when held up, nor even a white sheet of paper.—'"History of TTeare, New Hampshire," 1735-1888, Tfeu Little, Lowell, Mass., p, 276. Printed by S. IT. Huse & Co., 1888. (Boston Public Library).
79
Dark Day, IN THE CONNECTICUT LEGISLATURE. It is related that the Connecticut legislature was in session at this time, and that so great was the darkness, the members became terrified, and thought that the day of judgment had come; a motion was consequently made to adjourn. At this, Mr. Davenport arose and said: "Mr. Speaker,
It is either the day of judgment or it is not. If it is not, There is no need of adjourning. If it is, I desire to be found doing ny duty. I move that candles be brought, and that we proceed to business."—"Our First Century," R. M, Devens, chap. I+, "The Wonderful Dark Day—1780," p« 90. Springfield, Hass.: C, A. Nichols 4 Co., 1876.
Dark Day, FOLLOVJED BY NIGHT OF DARKNESS. During the whole time a sickly melancholy gloom overcast the face of nature. Nor was the darkness of the night less uncommon and terrifying than that of the day; notwithstanding there was almost a full moon, no object was discernible, but by the help of some artificial light, which when seen from the neighboring houses and other places at a distance, appeared through a kind of Egyptian darkness, which seemed almost impervious to the rays.
This unusual phenomenon excited the fears and apprehensions of many people. Some considered it as a portentous omen of the wrath of Heaven in vengeance denounced against the land, others as the immediate harbinger of the last day, when "The sun shall be darkened, and the moon shall not give her light."—Thomas' s Massachusetts Spy; cited in the Boston Independent Chronicle, June 8, 1780.
The darkness of the following evening was probably as gross as ever has been observed since the Almighty fiat gave birth to light.
It wanted only palpability to render it as extraordinary as that which overspread the land of Egypt in the days of Moses. And as darkness is not substantial, but a mere privation, the palpability ascribed to that by the sacred historian must have arisen from some peculiar affection of the atmosphere, perhaps an exceeding thick vapor, that accompanied it. I could not help conceiving at the time, that if every luminous body in the universe had been shrouded in impenetrable shades, or struck out of existence, the darkness could not have been more complete. A sheet of white paper held within a few inches of the eyes was equally invisible with the blackest velvet. Considering the small quantity of light that was transmitted by the clouds, by day, it is not surprising that by night a sufficient quantity of rays should not be able to penetrate the same strata, brought back by the shifting of the winds, to afford the most obscure prospect even of the best reflecting bodies. —Letter of Dr. Samuel Tenney, dated Exeter, N. Y», December, 1785; cited in "Collections of Massachusetts Historical Society," Vol. I, 1792.
The darkness of the following night was so intense that many who were but a little way from home, on well-known roads, could not, without extreme difficulty, retrace the way to their own dwellings. —"Sketches of the History of New Hampshire, John W. Tfhiton, p. li^, I83I4.. (New Hampshire State Library.)
The above quotations taken from "Source Book for Bible Students," pp. I36-IJ42.
80
Falling Stars, of 1833, a- TEMPEST OF STARS. On the night of November 12-13, 1833, a tempest of falling stars broke over the earth. North America bore the brunt of its pelting. From the Gulf of Mexico to Halifax, until daylight vdth some difficulty put an end to the display, the sky ms scored in every direction with shining tracks and illuminated with majestic fireballs.—"History of Astronomy in the Nineteenth Century," Agnes M. Clerke, p. 328. London, 1902.
Falling Stars, of 1833, LIKE SHOWER OF FIRE. In any direction, the scene could not be compared nore aptly to anything than a distant shower of fire, whose particles were falling sparsely to the earth. Frequently one larger and more luminous than the rest would shoot across the heavens, producing a flash like vivid lightening. Towards the approach of daylight the sky began to be obscured with clouds, and these substances appeared less frequent, but did not disappear till long after the light of the morning had arisen, and were seen as long as stars were visible.—
Hew Hampshire Patriot and State Gazette (semiweekly), Vol. I, Ho. IOUj Concord, Saturday, Nov. 16, 1833* (State Library)
Falling Stars, THE SIGN ANTICIPATED IN 1697* The last sign we shall take notice of, is that of "falling stars." "And the stars shall fall from heaven," says our Saviour. Matt. 22+:29. We are sure, from the nature of the thing, that this cannot be understood either of fixed stars or planets; for if either of these should tumble from the skies and reach the earth, they would break it all in pieces, or swallow it up, as the sea does a sinking ship, and at the same time would put all the inferior universe into confusion. It is necessary, therefore, by these stars, to understand either fiery meteors falling from the middle region of the air, or comets sind blazing stars. No doubt there will be all sorts of fiery meteors at that time; and amongst others, those which are called falling stars; which though they are not considerable singly, yet if they were multiplied in great numbers, falling, as the prophet says, as .leaves from the vine, or leaves from the fig tree, they would make an astonishing sight.—"Sacred Theory of the Earth," Dr. Thomas Burnett, book 3, P« 66, 3rd edition, 1697* Quoted in "Source Book for Bible Students," pp. 163-1+*
5. What is next to follow? Matt. 2i*:31, 30.
6l How near is this event? Vs. 33* 3U*
Jesus said certain signs of His coming would be revealed in heaven. After they had been seen, that generation that had seen them would not all pass away till he came. As the signs were not all given till 1833 "that generation" could not have begun before
1833*
7.	Do we know the day or hour? Matt. 2l+»36.
8.	What parable was given to illustrate the time? Vs. 32, 33*
81
LESSON XXIV
SIGNS III TIE EARTH
I.	INCREASE OF KNOWLEDGE A SIGH.
1.	What vdll take place in the tine of the end? Dan. 12:i+.
2.	How has religious knowledge increased?
Until about one hundred years ago there were very few Bibles. Sine.; 1799 the great Bible societies have been formed, and now Bibles are being printed in i+50 different languages or dialects and sent to all parts of the world.
3.	In what other lines has knowledge increased of late?
Scientifically the world stood almost stationary for nearly
6000 years. There was almost no advancement until about one hundred years ago. But most remarkable strides have been made in those lines of late. The following is a list of some of the recent inventions:
	Cast-iron plows	1600	Sewing-mchine s	181+6
	Steel Pens	1803	Typewriters	1863
	Steam printing press	1811	Telephones	I876
	Steam boats	1807	Phonographs	1877
	Railway trains	1825	Wireless telegraphy	1695
	Electric telegraph	1837	Motion pictures	1695
Photography II. OTHER SIGNS.		1639	Airships	1903
1.	?Vhere did Jesus say there would be signs? Luke 21:25-26.			
2.	TBhat is said about the	sea and v/aves?		
1:	This would indicate great cyclones and tempests by land and			sea,
which have become prevalent in our day.
III.	INCREASE OF RICIES.
1.	What does the Bible say to the rich? James 5:1*
2.	When were they to heap up riches? James 5*3b.
3.	Are men heaping up riches today?
"It has been estimated that the wealth of the world has increased as much in the last one hundred years as in all the pre-' ceding centuries. Sixty years ago there were two millionaires in America. Now there are more than 20,000."
"Ninety-three percent of the wealth of the United States has been created and accumulated since 1850; and the daily increase in the nation's wealth during the first four years of the 20th century was twico that during the last decade of the 19th." (The Horal and Religious Challenge of our Times, by Henry C. King, ex-president of Qberlin College,)
American Wealth.
"In 1630 the total wealth of the United States was reported in the census as seven billions of dollars. In 1870, after twenty years, it had more than four-folded, rising to thirty billions.
Ten years later, according to the census, it had four-folded, rising to forty-three billions." (A History of American Christianity, by Leonard??. Bacon. p. 361., The Christian Literature Co., New York, 18970 •
82
]+. How rich is John D. Rockerfeller? He is estimated to be worth $2,000,000,000. If Adam had lived until now and had saved $300,000 each year he would not be as rich as Rockerfeller.
5.	What will the poor do? James 5^1-»
6. What doe8 God say to His people? James 5*1*
7. When will this condition arise? James 5 s
IV.	CAPITALISM.
1.	"The United States Treasury Department estimated that in 1929
over 500 persons had annual incomes of more than $1,000,000 and the total income of this small group of persons amounted to $1,185,000,
000.	This sum was equal to the average shares of 1,692,000 people, whose per capita income was estimated to be $700,..
"During this same period 1920-28 the number of persons with incomes of more than $1,000,000 rose from 33 to 5H» Pinchot cites figures showing that in 1920 there were four men who received incomes of $5*000,000 or more each. By iy28 this group had increased to 26. . . .Thus while the national income increased about 10 per cent the number of persons receiving more than $1,000,000 increased more than 1,1+00 per cent.
"According to figures published by the Federal Trade Commission in 1926 the total wealth of the nation in 1922 amounted to more than $353*000,000,000. . . .The commission estimated that about 59 per cent of the wealth was in the hands of 1% of the population, 90/2 of the wealth was in the hands of 13% of the population, while the remaining 67/2 owned but 10$ of the nation's wealth." 1B3-1+.
(200 corporations control 38$ of all business wealth.) "Current Social Problems" by J. H. Gillett & J. K. Reinhardt, Am. Bk. Co, 1933.
2.	IS IT A HEW DEAL? Abraham Epstein. Cur. Hist. March, 193I+.
"In the best of times some 3*000,000 to 1+,000,000 persons are without work because modern industry requires a standing army of unemployed. . .Few have yet been able to see that a highly industrialized system based on laissez-faire and uncontrolled profits must of necessity produce more goods than the mass of workers can buy back with the wages they earn. On the other hand, the owners, being human, cannot themselves consume any important share of the
, goods they produce. What they cannot themselves consume thy must
convert into cash or credit in order to pay dividends. . .The goods that cannot be sold must therefore be left to accumulate. . .Before long we are face to face with, . ,a social order in which granaries burst with food, warehouses are chock-full of shoes, clothing and goods of every kind, while men, women and children go hungry and ragged and depend on charity for their very existence..."
3.	"From 1922 to 1929 more than $8,000,000,000 was invested: abroad,
an important outlet for surplus capital. . .It is becoming apparent that America's high-geared, much-mechanized industrial plant*can no longer bo used to capacity unless markets are strengthened. It now seems fairly clear that one of the maladjustments which was both a cause and effect of the depression was and is the overdevelopment of capital and savings compared with purchasing oower. , .
It must be remembered that some 20,000,000 have been on relief during the depression. ...
83
1+. "The conclusion must be that both justice and expediency require an increased reliance upon direct taxes, based on ability to pay, to meot the new and enlarged demands upon government. . .
"Current History," March, 193U* by H. M. Groves, Prof, of Finance University of Wisconsin.
5.	FINANCE. "Who Rules America," John UcConaughy, Longmans Green &
Co. Hew York, 193U* "In the investigation of the collapse of the Detroit banks, which precipitated the nation-wide banking moratorium in 1933* it was brought out in the testimony of Senator Couzens of Michigan that "When the First National Bank in Detroit closed its doors here, its books showed more than $6,000,000 loaned to directors; more than $2,600,000 on which directors had signed as endorsers; more than $1,1(00,000 to employees, and more than $11,1(00,000
to corporations in which directors of the bank were interested."
P. 197.
6.	"F. Townsend Martin said 'It matters not an iota what political party is in power, or what president holds the reins of office. We are not politicians or public thinkers; we are the rich; we own America; we got it, God knows how, but we intend to keep it if we can, by throwing all the tremendous weight of our support, our influence, our money, our political connections, our purchased Senators, our hungry Congressmen, our public speaking demagogues into the scale against any legislature, any political platform, any presidential campaign, that threatens the integrity of our estate."
Id. 312.
V.	NOAH'S TIME AIN) OURS COMPARED.
1.	Our time is compared to what days? Matt. 2i*:37»
1 2. What were the people then thinking of? Matt. 2i+s3S.
3.	What was the condition of their hearts? Gen. 6$5.
1;. What was the condition of the earth? Gen. 6:12.
5. Is there crime and corruption today?
MORALS. Gen. 6:5; Matt. 2l+:37-36,
1,	"The steady growth of the volume of crime in proportion to
the population is a failure of civilization." (The Independent Magazine, N, Y., July 13, 19ll+. Editorial.)
Is there corruption today?
"It is not too much to say, he (A. R. Wallace, the greatest scholar of recent times) asserts, that the social environment as a whole, in relation to our possibilities and our claims, is the worst that the world has ever seen." (Lit, Digest,
N. Y., U. S. A., Nov. 22, 1913.)
2.	International Journal of Ethics, Jan., 1935> by Wm. Pepperell Montague, of Barnard College.
"Old faiths are weakening today and ideals that have long been regarded as axiomatic are rudely and confidently and effectively challenged. . ,1 deem it no exaggeration to say that we are approaching a voritable crisis in which the democratic civilization of the Western world stands at the crossroads and must choose between radical reconstruction and total annihilation,
P. 138.
CRIME
""J. New International Year Book, 1937* Funk & Wagnall, N. Y. 1938* ’’Thirty-seven persons, on the average, are murdered every twenty-four hours. There are 3,500,000 known criminals within our borders,” ’’According to Mr. Hoover, crime in the United States costs the American population $15,000,000,000 a year. Every year 600,000 persons are committed to our city and county jails*” P. 192.
Quotations from the ’’Congressional Record” Seventy-Fifth Congress,
Third Session. Speech by Hon. Morris Sheppard. Jan. 15, 1938*
1.	”What happened?
Stocks of whisky in the United States at the close of the fiscal year ending June 30, 1937# amounted to 1^5,285,663 gallons.
This was 167,000,000 gallons more than were in the United States at the close of the fiscal year ending June 30, 19li+J the peak year in all our history for whisky stocks in existence. • • •
2.	’’There has been a steady increase since repeal in offenses
for which liquor is directly responsible. The ratio: per hundred thousand of the population of those charged with intoxication was 102.6 percent more in wet 1936 than in 1932, the last complete dry year. • . .
3.	Total committed
^Fiscal year Federal prisoners,	Committed for liquor
all institutions	law violations
1927	7#96i“	“	“2,081
193h	17,863	7,032
1935	23,1+89	12,036
1936	2i+,502	12,75^
1937	aU,179	12,391
I).. ’’About one-fourth of the commitments to Federal institutions except jails were of young persons under 25, while over 1+0 percent were under 30 years of age, as shown by the report on ’’Federal offenders, 1935-36” issued by the Department of Justice.” 5. American Business Men’s Research Foundation, Chicago, January 8, 1938. Letter to Congress.
”We respectfully call your attention to the fact that during the past 1+ years the liquor traffic, by Government permission, has expended upward of $100,000,000 in advertising and propaganda, attracting thereby millions of customers who, in that time, have paid more than $12,000,000,000 to the makers and retailers of intoxicants, thereby causing irreparable loss to trade in necessities and luxuries; retarding desperately needed home construction; crippling a normal expansion of the automobile industry; seriously jeopardizing the solution of the relief problem, and thus becoming automatically such a significant factor in the present continuing depression.” In Congressional Record of Jan.
U, 1938.
VI.	GOD’S PEOPLE AND THE TUCKED CONTRASTED.
A. The Wicked.
1.	Will the world expect Jesus? I Thess. 5S3*
2.	What	will	come in	the last	days? II Pet. 353*
3.	What	will	they be	saying?	II Pet. 3:U&*
1+.	Will	they	see the	signs of	Christ’s coning?	II	Pet.	35Ub.
5.	What	will	blind them? II Pet. 3*3U. Their	own	lusts.
6.	What will be professed? II Tim. 3*5*
7.	What will be denied? II Tim. 3*5t»
8.	Will those people accept the truth? II Tim. God's people.
1.	Will God's people expect Jesus? I Thess. 3;4"5»
2.	What warning is given them? Luke 21:34.

86
LESSON XXV STRIFE AMONG NATIONS
I. CAUSES OF WAR.
Luke 21:25-27.
1.	Fear:
The Chicago Tribune of April 50 this year, 1936, says, ?fIt became evident today that France is at one of the most critical moments of her history from the external point of view, and facing a period of political ferment, uncertainty, and perhaps chaos, • .Anyone can see that it is a situation loaded with dynamite.”
On May 1, the day following, the Detroit Free Press came out with this headline concerning Cordell Hull, our Secretary of State:
"Hull foresees threat of war. Warning of a Rising Danger of a New World War.” Winston Churchill of England further said, “Europe is approaching a climax which I believe will be reached in the lifetime of the present Parliament.” Chicago Herald Examiner. April 2i±, 1936. Five days before that Prime Minister Stanley Baldwin said, ”The next war will end civilization in Europe.” 'The Ministry
р.	27. The Christian Century, December 29: “Another year enters history. Many will see it pass without regret, remembering it
is a period of fear, when most of man1s efforts ended in failure, and every day brought new foreboding. Everywhere the sense of apprehension, the feeling that civilization is rushing blindly to an awful doom, has increased during the twelve months now closing.
No longer is the question asked, ’YJill there be another world war?T The terror at the back of men’s minds now forces them to say ’When ,	will the second world war start?’ Many with historical insight,
viewing the events of 1937, are questioning, ’Has the nev/ world war begun?1 Man, the hunted quarry of his own follies, staggers along a dark road that seems to lead toward a greater darkness.”
2.	Greed: 2 Tim. 3*1-2.
Perilous times come beoause of greed.
a.	“This Age of Plenty” Harpers Magazine. March, 193U*
Stuart Case..
“Why, v/ith such a magnificent increase in the technological ,	apparatus, have the tangible results been so meager? Primarily
booause the technological apparatus has not beon built with human well-being in mind. It has been built not to make goods but to make money. • .Serviceability, industrial advisability is not the decisive point. The decisive point is business expediency and business pressure. , .The vital factor is the vendibility of the output, its convertibility into money values, not its serviceability for the needs of mankind. • .
b.	“The financial system is rooted in conditions of relative scarcity. • .Abundance is a savage threat to the price levels of the manufacturer, to the workers v/age level, to the farmers’ crop prices, to the bankers’ interest rates. As it advances it drives prices, wages, farm incomes, interest rates, toward an ultimate zero.”
с.	“This loose tangle of behavior sets buyer against seller, creditor against debtor, landlord against tenant, taxpayer against government, employer against wage earner, individual against society and, most pitiful of all, personal integrity
87
against financial success. The pattern assumes a fixed quantity of wealth. It assumes that the less there is for you the more there is for me. The facts of abundance belie this assumption. Under a free flow of energy, the more there is for you the more there is for me. Observe, I am not talking about the beautiful ideals of a co-operative society, I am pointing out the brute fact that energy has foroed us into a collective mold, • ."
The facts bear out these words. Last year the Republic Steel Company, which would make no agreement with labor, paid its president, Tom M, Girdler, a yearly salary of Sl?4,999*96.
He also had an option (which he exercised) to purchase 2,800 shares of stock at $6 a share. This stock at this writing is selling at over $13 a share on the Hew York Stock Exchange. International Business Machines Corporation paid its president, T* J. Watson, $31+3,237*1+8 last year, including director’s fees, salary as officer, and compensation based on earnings. Other large corporations paid the following last year:
GENERAL MOTORS CORPORATION
Alfred P. Sloan, Jr.	81+11,161
William S. Knudsen	387,1+50
Donaldson Brown	27U.107
Albert Bradley	258.767
Ormond E. Hunt	258.767
John T. Smith	27i+, 107
Charles E. Wilson	258,767
Charles F. Kittering	258,615
Alfred F. Fisher	228,1+23
Edward F. Fisher	226,1+23
YJilliam A, Fisher	228,1+23
Lawrence P. Fisher	228,1+23
W. W00LW0RTH COMPANY	
C. W. Deyo	$216,1+1+3.01+
W. J. Rand, Jr,	123,059.02
J. B. Hollis	96,026.27
I. Du PONT De NEMOURS & COMPANY	
W.S. Carpenter, Jr. ,	$155,51+5
T. S. Grasselli	lljl+,228
J. Thompson Brown	137,78$
Ministry p. 18, July, 1938 by Donald W. McKay; Employee, K. Y.
Stock Exchange.
3.	War between Capital and Labor:
a.	Keeping the Lid on the Balkans, Current History, May, 1931+. Louis Adamie, who spent 11 months 1932-33 in the Balkans.
1+00 families have 2000 acres, or 1+ acres and a little over each. "They told me, for instance, that, aside from the two or three Kulaks, the whole village did not own the equivalent of $50.00 in cash; that over one-half the people, having absolutely no money, used no salt, matches or petroleum in their homes."
(The average worker got 25 cents a day.)
"But I found workers in a Croat textile town who received 52 cents for 161+ hours of work. Wages of this level drive those of the proletarians who do not die or degenerate to extreme radicalism."
"In one year foreign interests drained Yugoslavia." 75$ of students
83
are communists. A graduate of 1933 said to Adamie,
"I’ve decided that the only way is to revolt pretty much against everything that is and join the U. S. S. R., stock, lock, and barrel. Then we will become part of a great power; we will enhance that power.*1
,?In Yugoslavia I asked peasants and city peoples What about tli3 next war? What will you do if, or rather, when it comes? Not a few answered that they wished tho war would come. It would be the end of everything that is. Revolution, chaos, then the new order,11 (Peasants will fight Italy or Germany, but not Russia)
b.	The Next War. By Drieur La Rochelle, in the Living Age, Feb.
1951+. New York.
"But the next time it will be a struggle to the death between Communism and Fascism. That struggle will force the bourgeoisie of the West, caught between anti-democratic Berlin o.nd the antidemocratic Moscow, to throw their democratic paraphernalia into the ashcan.
"Every power in this war will have no thought but to turn against the one that was its ally when the struggle began —
Italy against Germany, France against Russia. And here is the second thing that will make the conflict a mad turmoil, from the ruins of which will arise the dictatorship of the strongest nation."
II. PREPARATIONS FOR WAR.
1.	Prophecy of war. Rev. 721-3*
a.	Rev. 11:15, 18.
b.	Joel 3:1-2, 9-H*.
2.	World conditions.
In 1913 nations spent §1,300,285,33b for war preparations.
In 193U nations spent §3#195,150,370 for war preparations.
a.	South Bend Tribune, Aug. 21;, 193U*
DUCE 8AY8 WAR IS IN AIR;: ITALY "MIST PREPARE”
Bologna, Italy—The idea of war ”is floating in the air” and it behooves Italy, in preparation for any development, to become a ’militaristic, even a warlike nation,’ Premier Mussolini said today in an address to 5,000 officers and military attaches at the conclusion of Italian army maneuvers.
”No one in Europe wishes war," he said, standing on tho turret of a heavy assault tank as he spoke.
"But the thought of it is all around us.”
b.	Chicago Herald Exai7iincr. June 27, 193b
Today the clouds that overshadow Europe are darker than in the wreeks prior to Sarajevo. From the Pyrenees to the Caucasus; from England to the toe of Italy’s boot, one hears the rattle and clank of arms. . . .War was never so glorified in 19 lU as it is today—twenty years after the spark, that sent tho world into a "war to end wars.”
c.	South Bend Tribune, Sept. 19, 19372
"The envoys of two powers, France and republican Spain, told the league of nations today that unless foreign intervention in Spain is stopped, it will touch off a European struggle that will "annihilate" nations. . . •
89
d.	"Today war means total and instantaneous annihilation/1 Delbos declared in ringing tones* "Tomorrow will perhaps mean the wiping out of whole tovns by surprise extermination* . .to respect treaty signatures is not only a question of honor, but one of life or death*"
e.	Chicago Eerald Examiner, April 21*, 1936:
Winston Churchill, former Chancellor of the Exchequer, declared in the House of Commons today that there were "considerable justification and serious argument" for his assertion that Germany spent four billion dollars on "war-like preparations" in 1935 alone.
f.	Concluding his analysis of German expenditures under Hitler’s government, Churchill told Commons: "Europe is approaching a climax which I believe vail be reached in the lifetime of the present Parliament.
"Either there vail be a melting of hearts and a joining of hands by the great nations, which will release us, and a glorious age of prosperity for the toiling millions, or there will be an explosion, a catastrophe, the cost of which no imagination can measure and beyond which no eye can see." g* South Bend Tribune, May 22, 1938:
"The influential newspaper Essen national Zeitung, mouthpiece of Field Marshal Hermann W. Goering, said tonight that Czechoslovakia has a "last hour in which to read the signs of the times#11
h. Germany washes the Czechoslovak government a last hour in v/hich to read the signs of the times and draw the necessary practical conclusions."
i.	"We await deeds not words from the Prague government. If Prague at last understands the requirements of the moment it may adopt a course of far reaching significance for the future."
j.	Prance promptly renewed her pledge to come to Czechoslovakia’s aid in event of invasion. The foreign office in Paris announced that "if Germany crosses the Czech frontier, that will automatically set off war."
k.	"Albert Bushnell Eart, dean of American historians, declared today that another European war is inevitable."
South Bend Tribune. March 17# 1938
He believed that Hitler, dreaming of a new and greater German empire, would seize Czechoslovakia "perhaps within four weeks— at least within four months."
"Ho military force that can be raised could prevent Germany from taking Czechoslovakia," he said. "The Czechs could not hold out four days. There would perhaps be one battle—a showdown." Next—or perhaps before—Hitler will annex Poland, Hart predicted. The Baltic states—Lithuania, Latvia and Estonia— and Finland likewise will fall to Germany, probably in bloodless revolution,
Hart believed.
"That will link Germany and Russia cheek by jowl."
Then it will be only a matter of time before war breaks out."
3.	Lesson to us.
Luke 21:28, 3^-36.
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LESSON XXVI
FINAL RELIGIOUS SITUATION
I.	NEED OF THE SECOND ADVENT MESSAGE .
1.	Luke 18:8, II Tim* 3s1—8.
The question rather implies a doubt.
In tho early part of the seventeenth century a movement started to do away with religion and to account for all things on a materialistic basis, Thomas Hobbes (1588-1679) wthe forerunner of materialism, criticism, and modern positivism” declared that "outside of the science of observation, there is no real knowledge," "Pure spirits, angels, ghosts, and God, cannot be thought" because they cannot be observed. Therefore they are not. Hist, of Phil, 2l+0. Vteber and Perry,
David Hume said, "Science concerns matters of fact, as the senses give them, and ends with these factsAnd Auguste Comte assumed "that the search for the first cause, ultimate reality, and all such things is wholly vain," These men were leaders in philosophical thought in their day, which has greatly influenced the following generations. Now these same ideas are taken over by so-called religious leaders today.
This same attitude now appears among modern religious teachers,
a.	NO SUPERNATURAL G, B, Smith, Current Christian Thinking, p, 127* "The evolutionary conception has so altered the picture of the way in which our earth came into existence that the old doctrine of creation by fiat has well-nigh disappeared. To
say that evolution is simply God*s method of creation means that creation has been identified with what the scientist calls natural processes. Miracles have come to be problems for modern !	theologians and the truth of Christianity is not made to depend
on the affirmation of the miraculous. . . .To an increasing extent thoughtful religious men are turning definitely away from emphasis on the supernatural and are interpreting religion as a natural human experience."
b.	MODERN SCIENCE NEEDS NO RELIGION
"It is beginning to be evident that modern science is creating a type of culture which stands on its own feet, asking and needing no support from religion, • .The time-honored appeal to authority means nothing to a mind which is accustomed to the empirical method of ascertaining facts. The exponents of religion, therefore, are being compelled to ask v/hy religion is an essential of human life in this modem scientific age," pp. 111-112. Religious Thought in the Last Quarter Century,
G. B# Smith.
c.	TSEAKNESS OF EXPERIENCE CRITERIA Smith, Current Christian Thinking.
"But theology resting on experience asks some searching questions. “Who can experience those subtle distinctions within the Godhead which were defined in the traditional doctrine of the Trinity? W\o can experience the details of a future life so as exactly to describe the fate of the wicked or the reward of tho righteous? V/ho can experience the precise provisions of the theological transaction supposed to have taken place between God and Christ in order to make the efficacy of the Cross
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correspond to certain a priori conditions of justice and mercy?
IVho can experience the"precise way in which the universe cane into being? The appeal to experience inevitably exposed the purely speculative character of some doctrines which had been the center of bitter theological controversy. • • .Instead of citing biblical texts, the theologian employs the newer method of asking what the Christian actually experiences as a result of his contact with Christ." p. 87-86.
d.	SCIE1ITIFIC EETEOD HAS BROUGHT A CHANGE AND CRISIS
"We are living within what is perhaps the most serious crisis that the Christian religion has had to confront. The most serious because everything that our religion has held precious, literally everything, is subject to re-examination from new points of view. The dominance of the scientific method, the evolutionary view of all life, manfs whole cultural life included, critical historical methods employed in the study of the Bible, and of all religions; the overwhelming social issues precipitated by modern industrialism—all these are forces that play upon the very brain and the very heart of religion." p. V Intro, by Geo A. Coe. Liberal Christianity & Religious Education, Atelaide League Case Ph. D. 1924, the Macmillan Co., N. Y.
e.	THE DISAPPEARANCE OF WORSHIP
"After no small amount of observation, reading, and careful inquiry, I am forced to the conclusion that worship as a religious exercise is disappearing from Protestant churches. Conklin Edmund S., The Christian Century, July 11, 1934*
f.	RADICAL TRENDS
"One student recently asked in all earnestness:
!What is the difference between a boot-legger and a religious educator whose profession is that of teaching children and youth to believe in a God who does not actually exist or who is not real?1. • • .It is reported that at a recently-held meeting of religious educators, a man who professed to be a Christian minister made the statement that for a year he had been conducting religious meetings without once making direct referencee to God l It is also reported that another man who holds a position supposed to be that of professor of religious education actually undertook to offer a prayer that was void of any reference to Godl" p. 17 Int„ Journ. of Rel. Ed., Vol. IV, No. 11, Sept., 1928.
g.	LOST FAITH
W. R. Kedzie said:
"A member of the graduating class in a Christian college, who was invited to speak at the alumni luncheon on behalf of his classmates, declared in substance, fWe came here with certain religious convictions—you have taken them all away and you have put nothing in their place.1 p. 130 Editorial, Christian Education, Feb. 193
"The sensational declaration of the president at the last convocation of Chicago University is significant, »We do not know where we are going or why; and to have almost given up the attempt to find out.1" p. 130. Id.
h.	Ythile this is going on among educators and religious teachers there is a tendency to organize to enforce certain religious
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ideas in fulfillment of Rev. 13* 1^1~17•
UNITED PROTESTANTISM By Rev. William Sharp in CURRENT HISTORY, Sept. 1937*
"More than eight hundred delegatee, representing all varieties of Christianity with the single exception of the Church of Rome, met in Oxford, England, during the second fortnight of July. Final and definite Church union was neither intended nor expected at Oxford. The Conference (World Conference of the Churches on Church, Community, and State) endeavored to reveal clearly the major tasks which confront the Universal Church, , Representing as it did only a loosely knit organization of official delegates of the different churches, based on friendly association, this "almost ecumenical" Conference hoped that a World Council of Churches may be developed which will some day be able to speak as authoritatively for the rest of Christianity as the Vatican now does for the Church of Rome.
To that end a committee was appointed to meet with a similar committee to be appointed by the Edinburgh Conference on Faith and Order in August."
II. SECOND ADVENT MESSAGE WILL BE PREACHED
1.	ILLUSTRATIONS OF GOD'S WARNING.
a.	What promise has God made? Amos 3
b.	Has this promise been fulfilled in the past?
(1)	Noah. Gen. 6:12; 7:1; II Pet. 2:5.
(2)	Lot. Gen. 18:17, 18; 19:1-5, 12-15.
(3) Jonah. Jonah 3:1“^»
(1+) Israel. Amos 6:1-6, ll+j 7:9.
(5) Judah. Jer. 37:16, 17.
(	(6) The First Advent. Matt. 3:1-3*
2.	WARNINGS OF SECOND ADVENT.
a.	What is implied in II Pet. 313# it-?
b.	When will the end be? Matt, 2l4.il1;..
(1)	What is the Gospel?
(2)	How are we saved? Eph. 2:8.
(3)	Is the coming of Christ part of the Gospel? Titus 2:11-13.
c.	Can we help prepare the way for the second advent?
II Pet. 2:11, 12. How? Matt.
d.	(1) Will the righteous know when it is near? I Thess. 5:3”5»
(2) What warning is given and when does it apply? Luke 21:25-3U
(3) What will the blessed be doing? Matt. 2i|.:lt.5, I4.6.
(a)	What will the blessed receive? Matt. 25:3k*
(b) To what class is the reward promised? Heb. 9:28.
(c) What is the meat referred to? I Pet. 2:2}
Heb. 5:12; Jer. 15:16; John.l*:3lt.
e. Who would precede the coming of the Lord? Mai. J+s5, 6*
(1) Was it to be Elijah in person? Luke 1:13, 17*
(2)	Who fulfilled the prophecy? Matt. 17:10-13.
(3)	What other prophecy was made? Mai. 3s1~3*
(b) To idiom did it apply? Luke 7:26-28.
(5) When did these especially apply? Mai. 3*1-3, b*5»
These prophecies seem to apply partially to the first Coming of Christ, and are partially fulfilled then. But the contexts
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indicate that they apply especially to the Second Advent,
Mal, 3:1-3 speaks of His coming to the temple to judge the people, while Mal, 4:5» 6 speaks of the great and terrible day of the Lord. This will be fully realized when the Lord comes and destroys the wicked. However, there was a partial judgment of the Jews when Jesus was here, and a terrible day when they rejected Him and their nation was' destroyed*
(6) Repeat God's Promise. Amos. 3*7.
3.	CHARACTER OP THE LAST CHURCH.
a.	TVhat message will be given? Rev, ll+:6-10,
b. V/hat peculiarity will those who give it have? Vs* 12,
c. "When will this message be given? Vs. ll+-l6; Matt. 13*38* 39*
d.	TThat other peculiarities will those who give it have?
Rev. 12 s17 j 19 s10.
It. PROGRESS OF THE MESSAGE. Matt. 2l+:li+.
Statistics:
	Members	Annual Tithe	Investment
1863	3,300	IT, 000	$38,712
1885	20,51+7	122,61+1	885,382
1905	T7,kk3	858,011+	1+,799,1+19
1921	198,088	1+,237.71+5	3l+, 196,01+9
1936	1+38,139	6,1429,793	60,026.066
	Laborers		
I863	30'		
1888	1+00		
1908	7,1+66		
1923	15,156		
1936	26,553		
91+
LESSON XXVII SPIRITUALISM
I.	SATAN’S FALSEHOOD
1. What did God say would take place if man sinned? Gen. 2:17
2. How much would they know if they were dead? Eccl. 9*5
3.	Would they remember anything? Ps. 5S5
2+. Would they love or hate? Eccl. 9‘.6
5* Would it then be possible for man to talk with his dead friends, or for the dead to have any influence on the living?
6.	What did Satan teach? Gen. 3*l+» 5»
7.	Who originated the idea that people were not really dead and that they can have an influence on us after they are dead? Satan.
8.	What is this idea of spirits of the dead influencing the living called? Witchcraft.
II. TiTI TCHC RAFT.
1.	What did God say to Israel about witches? Deut. 18:10, 11
A wizard is a male and a witch is a female, but both do the same work.
2.	Why was Israel to have nothing to do with them? Deut. 18:12 These were sacrifices and feasts that heathen had for the departed spirits of their dead friends. The people sometimes offered their own children as sacrifices to appease the wrath of these spirits.
3. To idiom were these Gentiles really sacrificing? 1 Cor. 10:20
1+. To what did Israel sacrifice? Ps. 106:36, 37
5.	After Samuel died what did Saul	do?	1 Sam. 28:3,	7-10
!	6.	Why did he go to this witch? 1	Sam.	28:i+—6
7.	What message did he receive? 1	Sam.	23:15-16, 19
III.	WITCHCRAFT AMD SPIRITUALISM
1.	What has recently arisen? Spiritualism. "Can the spirits of the dead communicate with the living? The belief that they can and do has been widely held at all times and among all peoples. In modern times this belief has crystalized into an organized doctrine which we call spiritualism." Art. Spiritualism. Compton's Pictured Encyclopedia.
2.	When and where did it arise? "The movement began in a single family. In 182+8 a Mr. and Mrs. Fox and their two daughters living at Hydeville (Wayne) Hew York, were much disturbed by an unexplained knocking." (Enc. Brit. Article "Spiritualism,") 9th ed.
3.	Who was the one doing the rapping?
"The rapper professed to be the spirit of a murdered peddler." Id.
I+. Is spiritualism the same as ancient witchcraft?
"The true ancestry of the physical phenomena of Spiritualism. , . formed the characteristic superstition of the vulgar in witchcraft nn'd its associated phenomena." . ^(Modern Spiritualism, Vol,
2,	pp. 32+6, by Frank Podmore. Ed. 1902)
5.	Are miracles performed by it?
Besides these mysterious rappings, tables have been known to dance and pencils to write on slates by invisible hands.
6.	Whom did one spirit acknowledge himself to bo?
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"In answer to further questions it -was explained that the spirit who had manifested at the previous sitting was not a human spirit, but a fallen angel," (Modern Spiritualism, pp. 13,
Vol, 2, by Id.)
7. Do these spirits sometimes deceive?
"On one occasion one spirit claimed that he was sent from hell by the devil, for the express purpose of deceiving the circle there assembled." Id.
IV.	SPIRITUALISM III THE LAST DAYS.
1.	What did Christ say would arise? Matt. 2i;:2Jj.; 1 Tim. M'lh3
2.	What does Spiritualism claim to be?------
"This second coming of Christ means simply the second coming of truths. . .Spiritualism is that second coming of Christ." (Banner of Light, Nov. 16, I865)
3.	How great will these wonders by? Matt. 2L\.:2l±
j+. What will precede the second coming of Christ? 2 Thess. 2:0-10
5.	What does Spiritualism teach?
"God now commands all nations, through the new manifestations of spirits from superior spheres, to prepare for universal peace." (Modern Spiritualism, p. 18)
6.	What does the Bible sav will follow this cry of peace? 1 Thess.
5*3
7.	What will lead in the last great battle? Rev. 16:13, 11+
V.	WARNINGS AGAINST IT
1.	What warning is given? Isa. 8:19-20.
a.	The Fundamentals. Vol. X., p. 120-122.
Dr. Wisse, a noted Spiritualist, said: "All testimony received from advanced spirits only shows that Christ was a medium or reformer in Judea; that He is now an advanced 1	spirit in the sixth sphere; but that He never claimed to be
God and does not at present,"
The late Gerald Massey, poet, and Spiritualist, wrote: "I do not find that Christ claimed for Himself more than He held out as possible for others. When He identified Himself with the Father, it was in the oneness of mediumship. He was the great Medium or Mediator." p. 120.	~
b.	The Denials of~Ifodera Spiritualism Modern Spiritualism denies:
1.	The inspiration of the Bible.
2.	The fall of man.
3.	The Deity of the Lord Jesus.
I).. The atoning value of His death.
5«	The	existence	of	a personal devil.
6.	The	existence	of	demons.
7.	The	existence	of	angels.
8.	The	existence	of	heaven.
9.	The existence of hell, p. 121
c.	Infidelity.
In a Spiritualistic book, "Whatever Is, Is Right," circulating among a certain section of advanced Spiritualists, we read the following:
"What is evil? Evil does not exist, evil is good."
"What is a lie? A lie is the truth intrinsically; it holds a lawful place in creation; it is a necessity,"
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"What is vice? Vice and virtue, too, are beautiful in the eyes of the soul.”
"What is virtue? Virtue is good and sin is good. The women who came to the well of Sychar was just as pure in spirit before she met Christ, even though she was a harlot, as she was afterwards when she went to live a different life.
There's no difference between Herod the murderer of the babies in Bethlehem, and Christ the Saviour of men.”
"What is murder? Murder is good, Murder is a perfectly natural act.”
"What are evil spirits? There are no evil spirits, there is no devil and no Christ. Christ and the devil are both alike,” "'For not a path on earth is trod That does not lead the soul to God.'
"No matter how bad that path may be, whether it be the path of the liar, the murderer; it is the path of Divine Ordination and Divine Destiny." p. 122
Read: Great Controversy, Chapter 34
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LESSON XXVIII CONCLUDING EVENTS
A.	THE RESURRECTION
I4 Will there be a Resurrection?
1.	What question did Job ask concerning the dead? Job. li;:ll;
2.	Where are the dead? Job 21:22	.
3.	Has man as much hope as a tree as far as his own powers are concerned? Job, ll;:7-12.
1;. What is the hope of God's people? Acts 22+: 15»
5. What will God do? Hos, 13:12;.
II. The Resurrection of the Wicked.
1.	How many will be raised? John 5*28, 29.
2.	How many classes will there be? Acts 21;: 15.
3.	How will their rewards differ? John 5*29.
4.	Which class will be raised first? Rev. 20:6.
5.	How long after this are the wicked raised? Rev. 20:3.
6.	What do they receive? Rev. 21:8.
III.	The Resurrection of the Righteous
1.	When will the first resurrection take place? 1 Thess. i;:16.
2.	What change will take place in the righteous? 1 Cor. 15:1(2-
24+; 51-53.
3.	After whose body will they be fashioned? Phil. 3?20, 21.
1;. With whom will the righteous then abide? 1 Thess. 1;:17.
5. What will the Lord do for them? Isa. 25:8; 1 Cor. 15:26
B.	THE MILLENIUM
The word "millennium" is not found in the Bible. It is a Latin expression "raille annus," meaning a thousand years. It comes principally from Rev, 20 where it speaks of the binding of Satan a thousand years. But it does not necessarily mean a time of peace.
I.	The Earth's condition just preceding Christ's coming.
1.	How long will Satan be bound? Rev. 20:2,
2.	Will not this be 1,000 years when there mil be no sinners?
3.	Will the world grow better or worse toward the end? 2 Tim. 3:15* 1;. How did Jesus describe the time just before His return?
Luke 17»26.
5.	In what condition were the people then? Gen. 6:12
6. How does Paul describe those days? 2 Tim. 3:1-8*
7. Does not Isaiah describe a time of peace? Isa. 2:24;.
Isa. 2:3 says many people will talk peace.
8.	When will this be? Isa. 2:2.
9.	What is to take place when they cry peace? 1 Thess. 5:5*
10.	TJhat does it say the people will do? Joel 3:9. 10*
11.	When will this be? Joel 313-3•
The harvest is the end of the world. Matt. 13:39.
II. The Effect of Christ's Coining.
1.	What is done with the righteous dead and living when Jesus comes? 1 Thess. J+:l6, 17.
2.	What wish of Jesus will then be fulfilled? John li;:2, 3*
3.	Where will the wicked be? Jer. 25:33*
1;. Has God said he would empty the land? Isa. 21;: 1, 3»
5.	What will bring the earth into that condition? Jer, 1;:26.
"At His presence" will be the second coming of Christ.
6. Has God proposed it to be this my? Jer. 1;:27, 28.
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III.	Condition during the 1,000 years
1.	How long will the righteous be in Heaven with Christ? Rev. 20:6
a.	When do they go to heaven? I Thess. Ij.: 16, 17
b.	When does the millennium begin?
The millennium begins at the resurrection of the righteous.
The resurrection of the righteous takes place at the second coming of Christ. Therefore the millenium begins at that time-,
2.	What vail they be doing? Rev. 20
3* In what condition is Satan? Rev. 20:1, 2 it.. IIow is he bound?
If the righteous are all in heaven with Christ,, and the wicked are all dead on the earth, and the place is desolate and shrouded in darkness, there vail be very little for Satan to do. Hence he will be bound by his circumstances. 2 Pet. 2:i+, says the wicked angels are held in chains of darkness.
5« Where is the bottomless pit?
The same word "abuses” is used in the Greek in Cen. 1:2, describing the earth in its chaotic state as is used here for bottomless pit. As Jeremiah says the earth will be in that condition again, that must be the bottomless pit referred to.
6.	How will Satan be loosed?
If the death of his subjects bound him, the resurrection of the same will loose him.
7* How long will he be loosed? Rev. 20:3b.
8.	How will he then spend his time? Rev. 20:8 9* What will the wicked try to do? Rev. 20:9a
10.	Will they succeed? Rev. 20:9b.
11.	Where will the city come from?
Then will be fulfilled the words of Zechariah	The city will
come down when the wicked are raised and the righteous live there in it for a time. When the wicked try to take it, the city is removed and the earth becomes a lake of fire.
12.	What will then come to the earth? Rev. 21:1, 2 13# . What will we then have? 2 Pet. 3213
Read: Great Controversy, pp. 627 to 66p
Answer the following questions:
1.	What happens when probation closes?
2.	Will people know when this takes place?
3.	To what is this period compared?
Ij.. What is the crowning act of Satan’s deception?
5.	Will Christians die after probation closes?
6.	When are we to exercise faith, now or after probation closes?
7.	Describe the final deliverance of God’s people.
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LESSON XjCIX
PUNISHIJEKT OF THE TJICKED
I.	THE TICKED HOT YET PE!-ISUED
1* What question does Peter aslc concerning the wicked? I Pet, I*.: 17
2.	Are the wicked being punished now? Job. 21:29-30 3* For what elso are they reserved? 2 Pet. 2:9
!+• Is there a special tine for judgment? or does it continue all the tine? Acts 17:31
II. HOW THEY ABE PUNISHED
1.	Where mil the wicked receive their reward? Prov. 11:31
2.	What will it be? Rom. 6:23
Eternal torment is not death, but rather, everlasting life.
3«	How will it be inflicted? Matt. 13:30-^2
1+.	How will the earth become a	lake of fire?	Isa.	3^:8,	9
5* Will any wicked escape it? Mal._I|.:JL
III.	ETERNAL FIRE
1.	Into what kind of fire will	the v/icked be	cast?	Mark	9S^3-U8
2.	Yfhat does unquenchable fire	mean? See note.
3# What does eternal mean? Ex. 21:6; Jonah 2:6
By the way this word is used in the Bible it is clear that it doos not mean "Without end." It rather moans a limited amount of duration. Eternal in its consequences, ij.. What kind of firo did Sodom suffer? Jude 7 5# What was she set forth to be? 2 Pet. 2:6 6. How long did it take for her to bo overthrown? Lam, 1+:6
i-
IV.	FINAL DESTRUCTION OF THE WICKED
1.	Into what will they consume? Ps. 37:20
2.	What will become of the v/icked? Ps. 37:9
3* How completely will they be blotted out? Ps. 37;10 Ij.. After this where will the wicked be? Prov. 10:25
5.	What else rill bo cast into the fire? Rev. 20:llj.
V.	UNQUENCHABLE FIRE ARGUMENTS
.	1. The Great Doctrines of the Bible, Evans, pp. 259> 26l.
a. Even in this life death can co-exist with life: "But she that liveth in pleasure is dead while she liveth11 (1 Tin. 5:6); Eph. 2:1. What men call life God calls death. There are two things vrhich the believer gets: at his regeneration ^ eternal life; at his resurrection, immortality; but in both instances ho already has life and existence. So it is in the case of the wicked, the second death does not mean cessation of existence, for he is dead already, now in this life (1 Tim. 5:6; Eph. 2:1; John 5:2l|.# 25). Rev. 21:8 describes what "death," as here used, means: "But the fearful, and the unbelieving. • .shall have their part in the lake v/hich burneth with fire and brimstone: which is the second death."
b.	Matt. 25:14-1, lj.6—"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into overlasting fire, prepared for the devil and his angels. And those shall go away into everlasting punishment." 2 Thess. 1:7-9*
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"When the Lord Jesus shall be revealed from Heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power See also Mark 9*U3-50 which speaks of the wicked being cast into ’'hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched,”
There are certain important words in these scriptures which demand our attention, and which we need to understand in order to get right views of the doctrine we are now considering*
They are as follows:
"ETERHAL"
"We read of "eternal" or "everlasting punishment," "everlasting" fire. It is objected that the word "eternal" or "everlasting" does not mean "forever," This may be true. But we are all vailing to admit that when this word qualifies the condition of the righteous it means for ever, without end, e, g., the righteous shall go "into life eternal". The sane word, however, qualifies the punishment of the vricked, e, g., "these shall go away into everlasting punishment," Fairness demands that we make the joy of the righteous and the punishment of the wicked—both qualified as they are by the same Greek word—of the same duration. If there is an end to the reward of the righteous, there is also to the penalty of the wicked. The one lasts as long as the other. If "destruction" means annihilation, then there is no need of the word "eternal" to qualify it. Further the Scriptures present the punishment of the vricked not only as "eternal" (or age-long) but as enduring "forever and ever," or "unto the ages of the ages" (Rev. 19:3; 20:10; ll+:ll, R* V.) Here is a picture of ages tumbling upon ages in eternal succession,
2. Answers
a.	1 Tim. 5*6 This is a case of using an illustration, of using a metaphor and applying it in a literal sense.
b.	In the New Testament where it speaks of the fire into which the wicked will be cast it uses the word "gehenna." This word received its derivation from the valley of Hinnom, "a deep and narrow ravine, with steep, rocky, sides, to the south and west of Jerusalem. . .From its ceremonial defilement, and from the detested and abominable fire of Molech, if not from the supposed ever-burning funeral piles, the later Jews applied the name of this valley—Gehinnom, Gehenna (Land of Hinnom)
—to denote the place of eternal torment. In this sense the word is used by our Lord." (Bible Dictionary, by Wm. Smith, LL.D., pp. 250, Art. "Hinnom.")
"in Mark 9sU2-4Q, our Lord twice speaks of fthe fire that never shall be quenched,1 and thrice adds, fwhere their worm dieth not, and the fire is not quenched,f Of course He was using the common Jewish metaphors for Gehenna, taken from the perpetual fires that burned in the Valley of Hinnom to destroy the refuse, and the worms that fed upon the unburied corpses that were cast there, . •" (By Rev. Ttfm, C. Procter,
F. Ph#, England, in "Fundamentals," Vol. 9, pp. 88)
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2 Thess, 1:7-9 says they were to receive everlasting destruction from, or out of the presence of the Lord, But hev. li+s 10 shows that while they are tormented they are in the presence of the Lord,
The word "eternal” in our English Bible is from the Greek "aio:;;..” This word is not an equivalent to our English "eternal,” To the Greeks the future and the condition of man after death were very vague. The word they used to express this condition was ”aion!‘ but as the thing for which it stood was vague the meaning of the word itself must be indefinite, Tdien Jesus and the early Christians cane to express their ideas of the future state in Greek, "aion" was the only word they could use. The reward of the righteous is not dependent upon the word "aion" as to extent of time as is that of the dead, Isa, 9*6—7* Luke 1:33 Green's Greek and English Lexicon gives the definition of "aion" as "a period of time of significant character; life; an era; an age; hence, the state of things marking an age or era, etc," The use of this word in Eph, 1:21; Jonah 2:6, etc,, shows that it could not mean without end.
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LESSON XXX
HOIS OF THE SAVED
I.	PHILOSOPHICAL REASONS FOR BELIEF IN A FUTURE LIFE
1. "We believe, . .that the world must have some purpose and that that purpose as far as human insight can carry us, is the realization in human experience of ideal values.” Intro, to Philosophy, David Major, p. 2&j.»
2.	"Further, it is maintained that the chief value of this world consists in the human spirits endowed with the capacity to grow in wisdom and goodness. . .(and it is unbelievable that man, the flower) after a brief span, be cast as rubbish to the void."
3.	"It is unbelievable that man should be permitted to linger on the scene only for a moment and then be completely annihilated."
14..	"Man at his best is a creature of infinite possibilities. . ,
If infinite in faculties, then an infinity of time is required for the development and the full realization of his full nature."
5.	"Finally, the fact that the hope of immortality is widespread is for many persons a good reason for believing that the hope is not wholly groundless." Id. 265
II. THE EARTH FORFEITED BY IAN
1.	Why was the earth created? Isa. 14-5:18; Prov. 11:31
2.	To whom was it given? Ps. 115:16 3» What was man to have? Ps. 8:6, 7
I4. What did he do with his dominion? 2 Pet. 2:19; Rom. 6:l6
Man was overcome by Satan in Eden, and yielded his dominion and himself to Satan.
i 5. That did Satan then become? John ll+: 30
6.	Did Christ recognize Satan's position? Luke l4.:2-6 Christ did not deny Satan’s claim.
7.	What did man then do? Eph. 2:2
III.	TEE PROMISE TO THE MEEK
1.	Who will inherit the earth? Matt. 5:5
2.	Do they inherit it now?
3.	What did Jesus come to save? Luke 19:10
■	I|., Was the world lost?
5.	Will he redeem it? Micah ij.:8
Christ is the "tower of the flock."
IV.	THE PROMISED SEED. Gen. 3:15
1,	What promise was made to Abraham? Gen, 13:114-, 15
2,	How much was the promise to include? Rom. 1+: 13
3,	Has God fulfilled his promise to Abraham yet? Acts 7S5
14.,	Who was the promised seed? Gal. 3:16
5.	How do we become part of God's promise? Gal. 3*29
6,	Promise to David. 2 Sam. 7:12-13,	7*27
a.	A pilgrim. Ps. 39:12
b.	Condition of Promise. Jer, 17:214.-27
c.	When to come. Eze. 21:25-27
d.	Whose throne Jesus established. Lk. 1:31-33
103
V.	THE FULFILLMENT OF TEE PROMISE
1.	V/here will both the righteous and the wicked receive their reward? Prov, 11s31
2.	That will be done with the wicked? Prov. 2;22
3.	How will it be accomplished? Mai. l+sl 4» Who will remain in the land? Prov. 2:21
5.	Why has not God fulfilled his promise before? 2 Pet,. 3*9
6.	How did Peter expect God to fulfill his promise? 2 Pet. 3s13
7.	What will precede it? 2 Pet. 3*10*12
8.	What warning is given us? 2 Pet, ^sll, 12
9.	How it is done. Eze. 37*12; Isa. 26:19; Rev. 21:1-7
VI. THE NEW EARTH
1. Kind of people there.
a.	I John 3*2	
b.	Luke	24*39
	Phil	. 3*21
c.	I Cor. 15:51-1	
	Rev.	21:3-4
d.	Isa.	11:6-9
e.	Luke	12:32
Conditions there.		
a.	Rev.	21:2
b.	Isa.	35
c.	Isa.	65:21-23
d.	Isa.	35*10
e.	I Cor. 2:9	
f.	Ps. '	72*7, 8
Read: Great Controversy, pp, 676-678
BIBLIOGRAPHY
LESSONS 1-3
1.	Baker, Alonzo A#, Nishol, F. D., - Creation, Not Evolution Mt. View, Calif,, Pacific Press Pub. 1925,
2# Brightman, Edgar S., - An Introduction to Philosophy,, New York Henry Holt and Company, 1925 pp”.
3. Hamilton, Floyd E,, - The Basis of Evolutionary Faith, London, James Clark and Company, limited  Chs. 5 and 6,
4.	Nelson, Byron C., - After Its Kind, Minneapolis, Minn,,
Augsburg Publishing House, 1930, 3rd Rev, Edition,
5* Price, George He., - God's Two Books, Washington, D. C.
Review & Herald Pub ."1918 pp, 9-54
6,	Price, George Me., - Q, E. D^, Hew York,
Fleming H. Revell Company 1917.
7,	Price, George Me., - The Hew Geology, Mf. View, Calif,,
Pacific Press Pub.", 1923, pp, 655,656*
8,	Valentine, Hilton - Natural Theology, Boston, Mass.,
Silver Burdett and-^0., Pub. 1885, PP* 199-205*
1.	Eddington, Arthur S., * Science and the Unseen World, New York,
The Macmillan Company, 1929 pp. 22-91
2.	Hamilton, Floyd E., - Basiscf Christian Faith, New York,
George H. Doran Co'a” 1927, pp. 29-3I+.
3.	Jeans, Sir James - The Mysterious Universe, New York,
The MacMillan do., 1932, pp* 70-91.
lj.. Knudson, A. C,, - The Doctrine of God, New York,
Abingdon Press, 1$'30, ChT’*6.’'
5* Knudson, A» C., - The Philosophy of Personalism, New York, Abingdon Press, 1927, PP» 15l, 162*
6.	Price, George Me., - Q. E.	New York,
Fleming II. Revell, I9T7, pp, 15“30.
7.	Valentine, Milton - Natural Theology', Boston, Hass.,
Silver, Burdett and Co *, lBop, pp. 25-33; i|l|-193»
8.	White, Mrs. Ellen G., - Patriarcte and Prophets, lit. View, Calif.
Pacific Press, Pub., 1913 eel". Ch. 1.
9.	White, Hrs. Ellen G., - Testimonies for the Church, Vol. VIII Pacific Press Pub., 190H, pp* 255-839,
LESSONS l+, 5
LESSONS 6-8
1.	Branson, W, H.,, - The Holy Spirit, Nashville, Tennessee,
Southern Publishing Assn., pp. 11-21, 139-151*
2.	Giekie, Cunningham - The Life and Words of Christ, New York,
D, Appleton and Co., 1880 Vol. i, pp, 433-470
3.	Glover, T. R., - The Jesus of History, London,
Christian Student Movement, 1918, ppu 1-23*
3 1/2 Hamilton, Floyd E., - Basis of Christian Faith, Hew York,
Geo. H. Doran Co., 1927, PP* 283-318.
4	Liddon, H P., - Bangs ton Lectures - Our Lord's Divinity, London, Oxford, Cambridge, Rivington's, 1872~pp•
5.	Row, C. A., - A Manual of Christian Evidences, London, New York,
Hodder and Stoughton, pp. 123-140.
6.	Thompson, G. B., - The Ministry of the Spirit, Washington, D, C.,
Review and Herald, 1914 Chs 4-8 and 25.
7.	Warfield, B. B., - The Lord of Glory, Hew York,
American Tract Society 1907, pp. 89-96, 125-145*
8.	Wilson, Clarence T., - That Flame of Living Fire, Hew York,
Richard R. Smith, Inc., 1930, pp. >*2£u
9.	White, E. G., - Christ's Object Lessons, Mt. View, California,
Pacific Hress Rub., 1900., pp. 14.05-^08.
10.	White, E. G., - Desire of Ages,'Kt. View, California,
Pacific Press PubT, 1898, Chs« 1, 13* lH»
11.	White, Janies E., - The Coming King, - Washington, D. C.,
Review and Herald, 1898, pp. 18—61+.
LESSONS 9-11
I
1.	Compiled - Fundamentals, Vol. Ill, Chicago, 111.,
Testimony Publishing Co., Ch. 1.
2.	Compiled - Fundamentals, Vol, VII, Chicago, 111.,
Testimony Tublis’hing Co., Chs. 2, 3* 1*.
3.	Hamilton, Floyd E., - Basis of Christian Faith, Now York.,
Geo. II, Doran Co.,	pp. 113"282.
I4..	Hastings, H. L., - Will the Old Book Stand?, Washington, D, C., Review and Lerald’"Fub,, pp. 9~5>1 •
5» Keyser, L. S., - The Philosophy of Christianity, Burlington, Iowa, Lutheran Literary Board, 1920, Ch. II
6. Orr, James, - Revelation and Inspiration, New York',
Charles Hcribner's Sons, I9I6, Chs. 3,U*5,7,8.
7» Price, Ira I.T.«, - Ancestry of Our English Bible, Philadelphia. Sunday School Times Co. 4th ed. Ch. 11, 12.
8. Snowden, J# Ho,' - The Making and He Meaning of the How Testament,
Hew York, IlacmillaiT^o#, 1928, pp. 44-61,
9« Souter, Alexander - The Text and Canon of the New Testament,
New York, Chas. Scribner1 2 * * 5 6 Sons 1917, - pp* 3-70.
10. Willott, 11. L., - The Bible Through the Centuries, Chicago, 111., Willett, CiarTc and Polity PuS.,	pp. 279-299•
 
LESSONS 12-13
1.	Cady, 1’. E., - The Principles of True Science. Takoma Park, D, C.,
Washington College Press, 1929, pp. 368-372.
2.	Keyser, L. S., - The Philosophy of Christianity, Burlington, Iowa,
Lutheran Literary hoard, 1928 Ch. 13.
3.	'white, E, G., - Desire of Ages, I't. View, California,
Pacific Press Pub., Ch. 60.
4. White, E. G., - Great Controversy, Mt. View, California,
Pacific Press Pub. Chs. 25, 29.
5.	White, E. G., - Patriarchs and Prophets, Mt. View, California,
Pacific Press Pub., ’Chs. 1, 29, 32.
6.	White, E, G., - Spirit of Prophecy, Vol. I, Battle Creek, Mich.,
Steam Press of 157 t). A., I67O. Ch. 1.
LESSONS ll|-15
1.	Price, Geo. lie., - Evolutionary Geology and the New Catastrophisn,
I't. View, Calif1 2 * * 5 6., Pacific Press ?ub.7"T926, pp. 25&*279*
2.	Compiled - Bible Footlights', Nashville, Tennessee
Southern Pub. Assn., 1907, pp. 121-128.
3* Spicer, W, A. - Our Bay, Washington,' D. C.,
Review ancf"l1erald Pub., 1918, pp. 275*285.
J.. Wearner, A. J., - Fundamental Bible Doctrines, Washington, D. C., Review and-herald Puh., 1931, Wessons 9» 10.
5.	White, E, G., - Great Controversy, Chs. 30> 33.'
Tatriarohs and Prophets, Chs, 2, 3» S'piriiT"ofH?ropheoy Vol. I., Chs. 2, 3*
6.	White, James E«, - Past Present and Future,'Washington, D. C»,
Review and Herald Pub., 1909. Ch. 1, 2.
LKSSOra 9-U (COIT'D)
LESSONS 16-21
1.	Campbell, Alexander - Christian Baptism, Betheny, Virginia,
Printed and Pub, by Alex.~CampbeTl, 1852*, pp 116-156; 247— 312
2* Compiled - Bible Footlights, Nashville, Tennessee,
Southern Pub.  Assn. ,* 1907, pp* 241-249
3.	Daniels, A, G., - Christ Our Righteousness, Washington, D„ C«,
Review and Herald Pub, 1926, pp. 15-32
4. Spicer, W, A., - Our Day, Washington, D, C.,
Review and Herald Pub., 1918, pp. 199-204
5.	Waggoner, E. J., - Thoughts on Baptism. Battle Creek Mich,,
Review and Herald Pub, 1894 Chs. 1, 7, 17
6.	White, E. C-., - (a) Early Writings, 10th ed., p. 2l7
(b)	Patriarchs and Prophets, Ch. 4
(c)	Great Controvercy, Ch. 23
(d)	The Sanctified life. pp; 7-69*
(e)	Steps to Christ, Chs. 6, 7*
LESSONS 22-26
1.	Blackstone, W, E., - Jesus is Coning, Chicago, 111., Fleming H. Reveil," 1908, pp, 11-36.
2.	Baker, A, L., - The Hope of the World, Mt. View, California,
Pacific Press Pub., 1925, pp* 325-358*
3.	Christian, L. H,, - Facing the Crisis, Washington, D. C.,
Review and Herald Pub., 1937, pp. 111-180.
4. Haldeman, I. H., - Ten Sermons on the Second Coming, Chicago, 111., Fleming E. Revell, 1916., pp. ^-1I|5.
5» Haynes, C. B., - Our Lord's Return, Nashville, Tennessee,
Southern Pub., Assn., 1910, pp, 5“102.
6* Hichol, F. D., - Answers to Modern Religious Thinking, Washington, D.C.-, Review and HeraldTub., 1936, pp. 195-221f pp. 267-281,
7.	Hichol, F, D., - God's Challenge, Washington, D. C.,
Review and Tie raid, 1933. pp. 97-1H*
8.	Spicer, W, A., - Beacon Lights Of Prophecy, Washington, D. C.,
Review and Herald, 1935, pp* 279“363*
9.	Spicer, W. A., - Our Day, Washington, Di C.,
Review and Herald Pub. 1917, pp* 321-350•>
10. Russel,
E. T., - Capital and Labor, Washington, D, C., Review and Herald, 1912, pp. 9-181*
11, White, E. G., - Christ's Object Lessons, Battle Creek, Michigan, Review arid Herald, 190(J., pp. 1(05-1*21 •
LESSONS 22-26 (CONT'D)
12. White, E. G., - Early Writings, tenth ed., pp. 107-111+
13. White, E. G., - Great Controversy,' Mt. View, California,
Pacific Press Pub., Ch, 39» 40
LESSON 27
1.	Haynes, C, B., - The Other Side of Death, Nashville, Tennessee
Southern Pub., Assn., 1916, pp. 75-92*
2.	Smith, Uriah, - Here and Hereafter, Washington, D. C«,
Review and herald Pub. 1897 PP’ 307-338•
3.	Spicer, W, A., - Our Day, Washington’, D. C.,
Review and herald Pub. 1917» PP* 265-275*
4. White, E. G., - Great Controversy, Ch. 34
Patriarchs and Prophets, 1913 Trade ed., pp. 675-689*
5.	White, James, E., - Past, Present, and Future, Washington, D. C., Review and Herald Pub.  1909, pp. 183-342 •
LESSONS 28-30
1.	Andreasen, M. L., - The Sanctuary Service, Washington, D C.,
Review and Herald Pub., pp. 261-311*
I .
2.	Christian, L. H., - Facing the Crisis', Washington, D. C.,
Review and HeYal d TuEu, 1937, pp. 287-319.
3.	Haskall, S. N., - Story of the Seer of Patmos, Nashville, Tennessee.,
Southern Pub., Assn., 1$)0£, pp. 216-288.
i+, Haynes, C. B., - The Other Side of' Death, Nashville, Tennessee, Southern Publishing Assn., 1916, pp. 93-128.
5* Spicer, W. A., - Beacon Lights of Prophecy, Washington, D. C.,
Review arid Herald, 1935, PP* 365-6-10.
6.	White, E, G., - Great Controvercy, Jit, View, California,
Pacific Press l*ub., Chs., 38-1+2.
7.	V/hite, E. G., - Patriarchs and Prophets, Kt. View, California,
Pacific Press Pub., 1913 ed., pp. 165-170*
8.	White, James, E., - Past, Present, and Future, Washington, D, C.,
Review and Herald, I909, pp* l+31+“l+9^>.