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Postscript for Glacier View
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- This tenth volume in the series of On the Way to Glacier View introduces new material on the history of division within Seventh-day Adventism about the gospel. First, we look at the two ends of the spectrum of Adventism—traditional Adventism versus liberal Adventism. John Rosier responds to Woodrow Whidden’s article suggesting that John Wesley’s view of salvation in two phases predisposed belief in the investigative judgement, a doctrine unique to Adventists. The investigative judgement as originally taught suggested that Jesus entered the Most Holy Place in the heavenly sanctuary in 1844 and began judgement on the dead and the living. After looking at the traditional side, we then look at the liberal side with Bob Brinsmead’s latest pronouncement on giving up belief in Pauline Christology. Bob originally taught a variant of traditional Adventism, then in 1970 began to write about Reformation doctrine of justification by faith and influenced many in and outside Adventism. In the early 1980s, he moved to belief in the moral influence theory of the atonement which puts doubt on the validity of the Apostle Paul’s belief in justification by faith. In various places in this volume, we look at historic dismissals of ministers in Australia and New Zealand in the 1950s (Walter Gustav Drain, R. A. Greive, and others) and 1960s (Len Moulds. Then we review the dismissal of Ron Numbers in the U.S.A. over his book Prophetess of Health, which showed how Ellen White borrowed copiously from other health reformers. Numbers’ book now seems mild and respectful in the light of later findings. I include a section about Ellen White and books by the recent revisionist historians and her style of writing—Bible commentary or historical narrative and also include book reviews of the latest book Reclaiming the Prophet, which met with denominational displeasure and appears to have been taken off the market as I wrote this book. With the dismissal of ministers preaching righteousness by faith in Australasia in 1956, I include discussion on the move in America at the time for Adventists to become more evangelical (Froom, Anderson, Read were the main players). Because this move was bitterly opposed by some like M. L. Andreasen, the leadership in Australasia felt they had to come down hard. That division of opinion on the nature of Christ (sinless or sinful) has never been ‘fixed’ and remains a constant source of friction within the denomination. I also include, as in other volumes, a sample of Des’s sermon transcripts to show what he actually taught, not what some said he taught. Among the correspondence included in the book are two that are particularly important—1. a letter I wrote to Neal C. Wilson, General Conference President in 1980. I found he had written on my letter received Feb. 7, 1980, and it turned out to be an abbreviated outline of the exact way he would discipline Des at Glacier View seven months later. This means that the decision to fire Des was planned before he even wrote his Glacier View Ms. Another letter is from Robert H. Parr, chief friend and supporter in those days. Des had received a letter from Keith Parmenter on November 2, 1978, and sent the original to Parr, who commented on it and sent it back to Des. This shows that the public accusations made by Parmenter in Australia that Des was stirring up trouble and preaching heresy was inaccurate. After this, there is a summary of Glacier View from the other nine volumes with micro versions of the important letters. There are a number of areas of history in this book that have not been aired, and the title of one of my sections ‘The Lightbearers and the Candlesnuffers’ says it all. When the gospel of justification by faith is preached in Adventism, right-wing leadership moves to shut it down immediately, and they are not honest or kind or Christian in the way they do it.
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