Why I Reject the "Helping Hand" of Millennial Dawn (1915)
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984eS846 WHY I REJECT the "Helping Hand" of Millennial Dawn
By W. C. STEVENS Digitized for Microsoft Corporation by the Internet Archive in 2007 From University of California Libraries May be used for non-commercial, personal, research or educational purposes, or any fair use May not be indexed in a commercial service
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University of California
The Author
W. T . Sharns
6044 Echo St Los Angeles
Univ Calif - Digitized by Microsoft® Why I Reject the "Helping Hand" of Millennial Dawn
By W. C. STEVENS Late Principal of the Missionary Institute, NYACK, N.Y.
Copyright, 1915, by the Author
For Price, see Book List at the end.
M. G. McCLINTON & CO., Printers and Publishers 445 Sacramento St., San Francisco, Cal.
CONTENTS
⊗
I. The Professed "Helping Hand" ... 7
II. "Light Now First Due" ... 13
III. The Russellized Bible ... 19
IV. The Doctrine of Restitution ... 27
V. Doctrine of the Ransom ... 36
VI. Gross Errors of This Doctrine of the
Ransom ... 45
VII. Immortality and Resurrection ... 54
VIII. Other False Teachings on the Ransom... 63
IX. False Doctrines of the Millennium ... 74
X. Mr. Russell's Pseudo-Christ ... 88
XI. Mr. Russell's Manifold Christ ... 101
XII. Christ Jesus Not a Present or a Sufficient
Redeemer ... 113
XIII. Arraignment of Millennial Dawn ... 121 FOREWORD TO REVISED EDITION
A former, relatively small, edition of this book, which was published four years ago by the Christian Alliance Publishing Co., of New York City, from a series of articles which the author had furnished to the Christian Alliance Weekly at the urgent request of its beloved Editor, A. B. Simpson, suffered the misfortune of having the plates lost. Advantage, however, results from the necessity of preparing an entirely new edition, in the way of opportunity to revise the book and to secure the most helpful testimonial of R. A. Torrey, the Dean of the Bible Institute of Los Angeles, Cal., which will be found on a later page.
Furthermore, it is most timely and appropriate that from San Francisco during the Exposition, just where and when the Millennial Dawn forces, posing under the screen of "The International Bible Students' Association," are concentrating their supreme efforts, such a treatise as the present volume should be promptly issued and widely circulated. The syndicated sermons of their leader, "Pastor" C. T. Russell, are being published in about fifteen hundred newspapers of this and other lands, and in four languages; and daily at the present writing a two-column sermon, paid for at advertising rates, is appearing, with a cut of Mr. Russell, in each of the great journals of San Francisco. (Two great metropolitan dailies, the Chicago Tribune and the Chicago Herald, have recently published their refusal to give any further publicity to "Pastor" Russell's discourses—not even at advertising rates.
This was due to a thorough investigation into Mr. Russell's record and methods and an exposure thereof in a series of articles, similar to the exposure of his business record which the Brooklyn Eagle made several years ago.) This extreme activity, begrudging no expense, is in evidence, notwithstanding the long-standing prediction of Mr. Russell that "some time before the end of 1914 the last member of the divinely recognized Church of Christ, the 'royal priesthood,' the 'body of Christ,' will be glorified with the Head." The following chapters will show that by this "divinely recognized Church" is meant only such as follow Mr. Russell's "light." It is reported that but few Dawnites departed this life last year. Consequently, either Mr. Russell has proved to be a false prophet or few Dawnites, himself not excepted, have proved worthy of being "glorified with the Head."
While the author professes to offer nothing in this work attractive in subject or edifying in matter—so repulsive is the real essence of Millennial Dawnism—yet he is strongly impressed that every true-hearted gospel representative, especially the ministry, should gain the thorough acquaintance with the doctrine and philosophy of this apostate system which this volume alone affords; unless one prefers to undertake the same severe task of an exhaustive first-hand investigation of a voluminous, ill-written, involved, illogical mass of literature, embracing many extensive volumes, the files of the Watch Tower covering many years, besides tracts, sermons, etc. Mere denunciation of Millennial Dawn, borrowed from however high authority, without preparation to show forth adequately the grounds for such denunciation, will still leave Satan free to steal away from saving truth the minds and hearts of thousands of unguarded souls.
Even from among Dawnites themselves "Wake Up!" messages have for some time come forth expressing "fear for the consequences of" Mr. Russell's "tampering with the Word of God." It is the author's prayer that this volume may be extensively circulated and used to "wake up" gospel shepherds to a vigilant guarding of their flocks and many private readers to an intelligent rejection of what deceitfully offers itself to them as a "helping hand to Bible study."
In order still more widely to disseminate warning against this destructive heresy, Chapter XIII of the volume, which is a summary exhibit of the findings of the previous chapters, is printed in a separate tract. It can not answer instead of the entire volume, but it will greatly aid in extending the effect of the book.
W. C. STEVENS.
Oakland, Cal., March 29, 1915.
PREFATORY TESTIMONIAL
I have read with considerable care WHY I REJECT THE "HELPING HAND" OF MILLENIAL DAWN by W. C. Stevens. I consider it, taking it all in all, as the most satisfactory reply to Pastor Russell and his vagaries that there is to put into the hand of the every-day Christian who has been at all troubled by the false teaching of Pastor Russell.
Sincerely yours,
R. A. TORREY,
Dean of the Bible Institute of Los Angeles. Los Angeles, Cal., March 24, 1915.
THE PROFESSED "HELPING HAND."
A VOLUMINOUS body of literature has appeared during the last twenty-five years which, through the phraseology used by its author, C. T. Russell, has long been known as "Millennial Dawn" teaching. This expression is employed because these writings revolve about the coming millennial age. This literature has recently come to be issued anonymously by the "International Bible Students' Association," of Brooklyn, N. Y. The main contents of these writings are being published in a set of seven volumes entitled "Studies in the Scriptures." They have separate titles, but are all prominently designated as "A Helping Hand for Bible Students."
The present writer became, for all practical purposes, sufficiently familiar with this literature in its early days, as it was deluging the Pacific Coast. He detected its peculiar beguiling influence, especially upon Christians of "itching ears." For the sake of guarding some such that were under his pastoral care, he read enough of the publications to qualify himself, with full and intelligent reason, to reject it all and warn the unwary and deluded ones. He has had opportunity to watch the progress of this flood of false doctrine over the land. In no instance has it failed to appear to the writer that the spiritual effect of this system of doctrine upon the credulous reader is deplorable.
It is, therefore, with readiness that he adds an unpretentious contribution to writings already given out against this heresy.
It is not proposed to enter into controversy with doctrines so repugnant in their very nature and bold expression that one's act would be tantamount to taking a dog by the ears. It is proposed merely to tell why a series of books, which comes to one almost as a gift in price and in profession as "a helping hand" to Bible study, is rejected. Rejected, not from indifference to the Bible and its study or to the practical benefits to be derived only from constant and deep study of all Scriptures; rejected, not merely as an offer not "making good" its proffer; but rejected as a hand that defiles the pure waters of truth with filth and poison.
One is the more urged to manifest by example and personal reasons his rejection of such lying doctrines after noting how widely this literature is diffused:
The copies now printed of the first six volumes successively (in the inverse order of their appearance at intervals of time) is as follows: Volume VI, entitled "The New Creation," 87,000 copies; Volume V, entitled "The Atonement Between God and Man," 127,000 copies; Volume IV, entitled "The Day of Vengeance," 126,000 copies; Volume III, entitled "Thy Kingdom Come," 929,000 copies; Volume II, entitled "The Time is at Hand," 945,000 copies; Volume I, entitled "The Divine Plan of the Ages," 4,500,- 000 copies.* The first volume—the last in the list just given—an epitome of the whole system, is published in fourteen languages, and it is issued in English in pamphlet form for five cents.
In attractive cloth binding these books are sold at thirty-five cents per copy.
Were this literature a true helping hand to Bible study, what untold good might the above figures imply! But, if the present writer's view of the baleful character of Mr. Russell's teachings be at all correct, we must believe that this literature is largely responsible, along with Christian Science, Higher Criticism and other heresies wearing a Scriptural pretense, for the lamentable spiritual drift of our day.
As has been said, the first volume lays the foundation of the doctrines which are more fully elaborated in the succeeding volumes. It is well, therefore, to look carefully to what is offered in this volume for our help in Bible study.
The first thing to arrest our attention is, that certain Scriptural expressions—taken in altogether preconceived senses—are used as keys with which, by a purely theoretical process, to construe the whole body of Scripture and to construct a "plan" which no one would ever dream of reading naturally from the Bible.
This necessitates an absolute dependence of "Bible Students" upon Mr. Russell's writings for their understanding of the Bible. Accordingly, we find in the "Watch Tower," the weekly journal of the International Association, a department of "Berean Questions in Scripture Studies," which furnishes a course of catechetical drill in regular order on each volume, chapter by chapter, page by page, paragraph by paragraph, point by point, in fullest detail. These "Berean Lessons" are to be pursued by "all who would merit the only honorary degree which the Society accords, viz., Verbi Dei Minister (V.D.M.), which, translated into English, is Minister of the Divine Word."
The extent to which Mr. Russell goes in binding his followers to his own writings is shown by the following quotation of his words from his journal, "The Watch Tower," of September 15, 1910, page 298:
"If the six volumes of Scripture Studies are practically the Bible topically arranged, with Bible-proofs given, we might not improperly name the volumesthe Bible in an arranged form. That is to say, they are not merely comments on the Bible, but THEY ARE PRACTICALLY THE BIBLE ITSELF, since there is no desire to build any doctrine or thought on any individual preference or on any individual wisdom, but to present the entire matter on the lines of the Word of God.
We, therefore, think it safe to follow this kind of reading, this kind of instruction, this kind of Bible study.
"Furthermore, not only do we find that people can not see the Divine Plan in studying the Bible by itself, but we see, also, that if anyone lays the Scripture Studies aside, even after he has used them, after he has become familiar with them, after he has read them for ten years—if he then lays them aside and ignores them and goes to the Bible alone, though he has understood the Bible for ten years, our experience shows that within two years he goes INTO DARKNESS. On the other hand, if he had merely read the Scripture Studies with their references, and had not read a page of the Bible, as such, he would be in the light at the end of two years, because he would have the light of the Scriptures."
Let this be taken in clearly. "Scripture Studies" "are practically the Bible itself." So much, for the sake of duping the credulous Bible-lover. He who "goes to the Bible alone" will within two years go "into darkness." Whereas he who reads Scripture Studies alone, without a word of the Bible directly, will remain "in the light." The only light for us, then, is the Russellized Bible. It follows that there never was light before the Bible became Russellized.
The present writer believes he is justified in rejecting a "helping hand" which would forthwith grip him in this deadly vise.
As the writer "goes to the Bible alone" he is quickened and enlightened and blessed; the Word teaches, reproves, corrects and instructs him in righteousness; it even gives him light, clear and consistent, on "the divine plan." But as to "Scripture Studies," the writer found twenty-five years ago that to read through one volume was a very disagreeable task, unaccompanied by any light, quickening or blessing. The wonder to him was that anyone at all acquainted with God and His truth, at all enlightened in the Scriptures, could fail to recoil with aversion after reading a small part of the work. And, the writer confesses, the present reading of these volumes affords no pleasure or profit, excepting that one's testimony may keep some reader of Millennial Dawn literature from being hoodwinked and befogged.
"LIGHT NOW FIRST DUE."
Mr. Russell opens his treatise with the claim—which runs as a refrain through the whole—that the light of God's Word is perceived only as it becomes due from stage to stage in the course of time. He thereby induces the credulous reader to be prepared for any "advancing light" which may be offered by novel interpretation of the Word, however much in conflict with all previous understanding it may be. While this has a plausible side, yet it is a plea which an artful interpreter can use with an untaught reader to a ruinous effect. And the extent to which Mr. Russell carries this principle was the first thing which caused the writer to put himself on guard. Some quotations will be just to the author and will make the point under consideration clearer.
"It is the light from the Sun of Righteousness in this dawning of the Millennial Day that reveals these things as 'present truth,' now due to be appreciated by the sincere—the pure in heart" (Vol. I, p. 10). "The truth is progressive, shining more and more unto the perfect day, to those who search for it and walk in the light of it, while the various creeds of the various sects are fixed and stationary, and were made so centuries ago." Accordingly he advises "to divest our minds of all prejudice, and to remember that none can know more about the plans of God than He has revealed in His Word, and that it was given to the meek and lowly in heart; and, as such, earnestly and sincerely seeking its guidance and instruction only, we shall by its great Author be guided to an understanding of it, as it becomes due to be understood, by making use of the various helps divinely provided.
As an aid to this class of students, this work is specially designed. It will be noticed that its references are to Scripture only, except where secular history may be called in to prove the fulfillment of Scripture statements. The testimony of modern theologians has been given no weight, and that of the so-called Early Fathers has been omitted. Many of them have testified in harmony with thoughts herein expressed, but we believe it to be a common failing of the present and all times for men to believe certain doctrines because others did so, in whom they had confidence. * Truth seekers should empty their vessels of the muddy waters of tradition and fill them at the fountain of truth—God's Word." (I, pp. 11, 12.)
"It is one continuous path, and the one continuous and increasing light is the Divine Record, illuminating as it becomes due" (p. 21). "There are special features of truth constantly becoming due" (p. 24). "True, we still go back to the words of the prophets and apostles for all knowledge of the present and the future; not, however, because they always understood God's plans and purposes better than we, but because God used them as His mouthpieces to communicate to us, and to all the Church throughout the Christian Age, truth relative to His plans, as fast as it becomes due" (p.
26). Speaking of the Book of Revelation, he says: "Nor has that book ever been, until now, all that its name implies—an unfolding, a revelation. So far as the early Church was concerned, probably none understood any part of the book. Even John, who saw the visions, was probably ignorant of the significance of what he saw. He was both a prophet and an apostle; and, while as an apostle he understood and taught what was then "meat in due season," as a prophet he uttered things which would supply "meat" in seasons future for the household" (p. 27).
"The length and breadth and height and depth of the plan it (the Bible) unfolds, gloriously reflect the divine character, hitherto but dimly comprehended, but now more clearly seen in the light of the dawning Millennial Day" (p. 63). "By the light now due to the household of faith, we discern that system and order which mark the stately steppings of God through the ages past" (p. 75).
Thus we are asked to brush aside everybody prior to C. T. Russell and every doctrinal system prior to his, and even apostles themselves as expounders of God's plans, on the ground that much of darkness attaches to them all, and what of light is shed by them is included in and greatly enhanced by "Millennial Dawn."
But this reasoning is, alas, a boomerang; what applies to the past, applies to the present, and what applies to Luther, applies to C. T. Russell; he will be a past number tomorrow. We had better brush him aside at once, lest tomorrow we be found believing something behind the light then due. This very principle logically closes the door to our acceptance of Russell's teachings, because he is but a mortal man, having his little day, after which the still "advancing light" will leave this modern Lucifer in the shade. In fact, he has already so outdistanced himself in "advancing light" that his present teachings (not contained in the six volumes of "Scripture Studies"), stamp his earlier utterances on the most important doctrines of Scripture as "gross error." The writer confesses that he is contrary enough not to be induced to swallow without sharp scrutiny the doctrine of a man who pleads for its acceptance upon such reasoning.
No one would question that events prophesied in the Bible can be more vividly comprehended when fulfilled; but prophesy is not history concealed until its fulfillment, neither is it meant to be dark until it catches the first rays of its impending enactment. It is rather described as "a light in a dark place." John's visions should be called Mystery, not Revelation, if they depend upon the disclosures of Church History for their interpretation.
The Angel Gabriel said to Daniel: "O Daniel, I am now come forth to make thee skilful of understanding. I am come to tell thee. Consider the matter, and understand the vision" (ix. 22, 23). Daniel says "he instructed me." Jesus says: "Your Father Abraham rejoiced to see My day; and he saw it, and was glad" (John viii. 56). Surely Mr. Russell is bold to claim clearer insight into the manner of Christ's second coming than the three apostles who "were eye-witnesses of His majesty." And yet Peter declares that they, with their contemporaneous fellow-believers, had something better than that, namely, "the more sure word of prophecy" (II Peter i. 19).
But not only does Mr. Russell claim that God's explicitly predicted plans can be but meagerly understood until some indefinite "due time" for light to emerge from the passages in question, but he also claims the same honor of throwing the first important light upon Scriptures that pertain to the essentials of spiritual experience. The same "light now first due" has been reserved for him to give us in regard to the new birth, consecration, moral responsibility, the intermediate state, and all the rest that pertained as intimately to generations long past as to us now. What a pity those former generations died without this "helping hand"!
But still, is it not true that we should fill our vessels "at the fountain of truth—God's Word?" Following the introductory part of Volume I, in which the principle of advancing into the latest light that is due is developed, the author enters at large into the recommendation of the body of Scripture as the inspired Word of God and the sole revelation of His great plans.
He also emphasizes the need of distinguishing the progress of the divine plans according to defined dispensations and ages. But the fatal drawback to this otherwise admirable disquisition is, that this divine revelation needs interpretation in light now first due, and no one is recommended as an interpreter but our friend, Mr. Russell. Even this were not an end to all hope, did we not find at once that almost every statement of the Book needs to be paraphrased by this sole interpreter before its light can be discerned.
THE RUSSELLIZED BIBLE.
While brushing aside all historic statements of doctrine, in order professedly to afford us an unbiased reading of the unadulterated Word, behold, our "helping hand" forthwith assumes to put unfamiliar, artificial and binding meanings into key-words of the Scripture, and then to paraphrase the text of Scripture at pleasure according to these imported meanings. It is thus that for the first time, as it is claimed, the Scriptures are completely, systematically and harmoniously interpreted.
We may cite some illustrative instances of this method of interpretation. By importing into keywords of Scripture unsuspected meanings, the author most emphatically teaches that all the dead as well as the living will first enter upon probation for everlasting life at the opening of the Millennium. By preconceived construction of the meaning of these key-words, he professes to make this teaching plain from the whole testimony of Scripture. Every Scripture which may hitherto seem to have yielded nothing in favor of this doctrine, even Scripture which has been taken as solid proof against this doctrine, is easily made to do service in supporting it by simply paraphrasing according to the keys.
For instance: "Jesus Christ will be 'the light which lighteth every man that cometh into the world,' 'in due time'" ("Watch Tower," back of front page, under "To us the Scriptures clearly Teach"). That is, Jesus Christ has not yet in any general sense been this light to men's souls, for it will not be "due time" until the Millennium, when all mankind will be resurrected to be lighted by His presence in such a way as to give them their first fair opportunity to win everlasting life. We have been accustomed to think John v. 28, 29 quite plain in meaning. It reads: "Marvel not at this; for the hour is coming in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." But we find that we have been taking this passage in light ahead of "due time." Mr. Russell gives us the "meat in due season" from this passage thus: "In John v. 28, 29, a precious promise for the world of a coming judgment-trial for life everlasting is, by a mistranslation, turned into a fearful imprecation. According to the Greek, they that have done evil—that have failed of divine approval—will come forth unto resurrection (raising up to perfection) by judgments, 'stripes,' 'discipline' " (I, p. 147). That is, they that have done evil (and who has not?) will come forth from death to a gradual raising up under millennial light and opportunity to the original perfection of the unfallen Adam; a progress to perfection which will be promoted by disciplinary judgments or dealings of God, until all will be qualified to exercise a decisive moral choice for themselves as to whether they will henceforth behave properly under God's law.
Enough has been given to indicate how the author paves the way for himself to take with "helping hand" "Bible students" and lead them—Whither? Is it any wonder that one hesitates to accept this hand? Indeed, is it not a wonder that any are found so unwary as to have any confidence in a hand stretched out in this fashion, even before it is known whither it will lead? But, it will suitably conclude the present chapter to quote quite freely the author's own commendation of his work to us all.
"It will be useless to attempt to harmonize the divine plan herein set forth with many previously held and supposed to be Scriptural, yet not proved so. It will be observed that the divine plan is complete and harmonious with itself in every part, and that it is in perfect harmony with the character which the Scriptures ascribe to its great Author. It is a marvelous display of wisdom, justice, love and power. It carries with it its own evidence of superhuman design, being beyond the power of human invention, and almost beyond the power of human comprehension.
"Doubtless questions will arise on various points inquiring for solution according to the plan herein presented.
Careful, thoughtful Bible study will settle many of these at once; and to all we can confidently say, No question which you can raise need go without answer sufficient, fully in harmony with the views herein presented. Succeeding volumes will elaborate the various branches of this one plan, disclosing at every step that matchless harmony of which the truth alone can boast. And be it known that no other system of theology even claims, or has ever attempted, to harmonize in itself each statement of the Bible; yet nothing short of this can we claim for these views. This harmony not only with the Bible, but with the divine character and with sanctified common sense, must have arrested the attention of the conscientious reader already and filled him with awe, as well as with hope and confidence. It is marvelous indeed, yet just what we should expect of the TRUTH, and of God's infinitely wise and beneficent plan.
"If you give diligence to the Word of God, and receive its truths into a good, honest, consecrated heart, it will beget in you such a love for God and His plan, and such a desire to tell the good tidings, to preach the Gospel, that it will become the all-absorbing theme of life thereafter; and this will not only separate you from the world and from many nominal Christians, in spirit, but it will lead to separation from such entirely. They will think you peculiar and separate you from their company, and you will be despised and counted a fool for Christ's sake; because they know not us, even as they knew not the Lord.
"Are you willing to follow on to know the Lord through evil and through good report? Are you willing to forsake all, to follow as He may lead you by His Word?—to ignore the wishes of friends, as well as your own desires? It is hoped that many of the consecrated ones who read this volume may by it be so quickened to fresh zeal and fervency of spirit, through a clearer apprehension of the divine plan, that they will be able to say, 'By the grace of God, I will follow on to know and serve the Lord, whatever be the sacrifice involved.' Like the noble Bereans (Acts xvii. 11), let such studiously set themselves to prove what has been presented in the foregoing pages. Prove it, not by the conflicting traditions and creeds of men, but by the only correct and divinely authorized standard—God's own Word. It is to facilitate such investigation that we have cited so many Scriptures" (I, pp. 347-349).
How piously plausible this reads! But, we are to remember what Mr. Russell means by reading diligently and following at all costs the Word of God. It simply means his version of it, even to the exclusion of the Bible in any direct use, as was shown in the first chapter by his own words. And it means bondage to a trickster, who can not be relied upon to stand true to his own plausible expositions. The fact is, that our "helping hand" is found to be contradicting its own teachings of former years in most vital points.
A quantity of evidence has reached the writer's hands from former prominent followers of Mr. Russell, by which this serious contradiction of teaching is exposed explicitly and in startling light. The later teaching has been appearing during the last four years in the periodical of Millennial Dawn teaching, the "Watch Tower." Very cautiously and secretly the latest issue of some of the volumes we are examining has been altered here and there to harmonize with the periodical mentioned. As one writes: "Mr. Russell has made but few changes in the books, evidently fearing to do too much at once."
As to this change in teachings, so marked that one formerly prominent as a follower writes: "Separation has occurred in practically every country on this globe because of Mr. Russell's perversions of Scripture," Mr. Russell himself, with characteristic duplicity, explains, at one time, that the old teaching "is a part of the smoke of the dark ages, which we are glad now to wipe from our eyes," and, at another time, that the new teaching is really the "elucidation" of the old.
And yet, to quote again from a competent informant from the ranks of Millennial Dawnists: "He today makes the presumptuous claim of being the 'only channel' of truth, the only one qualified and authorized to interpret God's Word. In fact, there is such a mass of evidence of his spiritual degeneracy, that the question really is as to what to select from the abundance of proof in order to show the digression."
"Nevertheless, he did not and does not hesitate to consign to 'second death,' 'outer darkness,' etc., any who differ with him on any matters."
It is the opinion of the present writer, that Mr. Russell's claim that his present teachings are but the "elucidation" of the former ones, is really truer to the facts. While direct contradiction in language occurs, yet nothing new in principle is involved. Much that is now boldly asserted, which horrifies his former followers "in practically every country on this globe," was from the first seen by the present writer to be involved in the accepted teachings, and the marvel was that thousands of well-meaning people could fall into such an evident pitfall of heresy. And it is our opinion that there are yet other things "up his sleeve" to be in "due time" evolved as the only logical conclusions of the old teachings.
Attention has been called to Mr. Russell's facility in paraphrasing Scripture to suit his theories. Such capricious and reckless juggling with Scripture marks the new developments more than ever, and it is serving to "wake up" his followers to the precipice over which their leader is dangling them. The following is quoted from "Wake Up! No. 3:" "Are not the 'Watch Tower' readers filled with horror; are they not well nigh paralyzed with fright, as they think of the alterations that are necessary, and that are deliberately made in the Words of Inspiration, in order that they may be made to seem harmonious with the 'Watch Tower' teachings concerning the Covenants, Mediator and Sin Offering?
Is not the Editor himself overwhelmed with FEAR of the consequences of his tampering with the Word of God—leading the Holy Spirit, instead of being led by the Spirit?"
THE DOCTRINE OF RESTITUTION.
The next Scriptural expression to be mentioned, which Mr. Russell constantly employs as a magic key to Biblical doctrine and interpretation, is the word "restitution." He makes Acts 3:21 his great prooftext. This reads: (Jesus Christ) "Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began."
It is plain to see that the extent and character of the restitution here spoken of is to be ascertained from the prophets themselves. But Mr. Russell has already claimed to have light "now due" far beyond what the prophets had. He has already claimed that no one ever has been able or now is able to understand the divine plan of the ages from the Bible, excepting by means of this Russell-light "now due." Hence, Mr. Russell throws his light upon this text and declares that all the prophets agree with it (of course, as he explains them).
Accordingly, this text teaches that the Millennium is to bring the restoration of all mankind and everything earthly, from Adam and from creation down, to exactly the same state as that which was lost by Adam's sin.
The governing standpoint in all Mr. Russell's system of teaching is clearly the millennial probation of the race as a whole for everlasting life. We give a quotation or two. "It is a blessed fact that free grace in fullest measure, not merely for the living, but for those who have died, is provided in our Father's plan as the blessed opportunity of the coming age. Those in their graves have as much interest in that glorious reign of Messiah as those who at that time will be less completely under the bondage of corruption—death. We should expect blessings in the Millennial age upon all those in their graves, as well as upon those not in them; and of this we will find abundant proof, as we look further into the Lord's testimony on the subject. It is because of God's plan for their release that those in the tomb are called 'prisoners of hope.'"
The doctrine is, that the penalty for Adam's disobedience was death in the sense of the loss of all being and human existence. This is considered a penalty suited to the comparatively light offense of Adam. "It is absurd to suppose that God would perpetuate Adam's existence forever in torment for any kind of a sin which he could commit, but especially for the comparatively small offense of eating forbidden fruit" (I, p. 159).
By virtue of this penalty of extinction of being pronounced upon Adam, all men descending from him are born under sentence of extinction of being.
They are born dying and have simply existed in a dying condition, some a little longer, some a little shorter time than others. The Millennium is the time when all are again to be given being, or human existence. But why?
Here again we must not fail to agree with Mr. Russell on the meaning of terms. "None can appreciate this Scriptural argument who do not admit the Scriptural statement that death-extinction of being-is the wages of sin. Those who think of death as life in torment, not only disregard the meaning of the words death and life, which are opposites, but involve themselves," etc. (I, pp. 158, 159). That is, as the only meaning of death is extinction of being or human existence, so the only meaning of life is being, or human existence.
Now, according to Mr. Russell's key to Scripture, no one had immortality by creation. It is anticipating a little, but it may here be said that Mr. Russell teaches that, not only did not Adam have immortality of being by creation, but that even Jesus Christ did not until His resurrection. "We learn that Jehovah, who alone possessed immortality originally, has highly exalted his Son, our Lord Jesus, to the same divine, immortal nature; hence, he is now the express image of the Father's person" (Heb. I. 3). So we read, "As the Father hath life in Himself (God's definition of 'immortality'—life in himself—independent, inherent life), so hath he given to the Son to have life not drawn from other sources, nor dependent on circumstances, but in himself (John V.
26). Since the resurrection of the Lord Jesus, then, two beings are immortal" (I, p. 211).
This, then, is the sense of immortality, it is "a synonym for divinity" (I, p. 208). Men in general are never to be immortal, having "inherent life," "an exhaustless supply of life in ourselves" (I, p. 209). As we shall later see, while God only has immortality originally, and Jesus Christ is the only other who has immortality yet—and He only by virtue of His resurrection—a few among men are now having opportunity under light "now due" to obtain as a special reward this immortality, this inherent, "death-proof" existence in "the divine nature and form," in which they will be no longer "human beings" at all. This is the "prize now offered," "the only offer of this age." "With the end of the Gospel age, the narrow way to immortality will close" (I, p. 213).
For what, then, is mankind in general to be given existence again in the Millennium? It is to have their "trial for everlasting life." With Mr. Russell everlasting life is not a "new life from above" within a living soul, received through being "born of God," but it is simply the endless prolonging of human existence. Accordingly, Adam had existence, but it was not yet determined that it should be everlasting; he was put on trial for everlasting existence; he failed, suffered extinction of human existence, and will be brought into existence again at the Millennium to take a new trial for everlasting human existence.
But Adam alone has had the chance of winning everlasting existence. "Each does not die now for his own sin, but for Adam's sin—In Adam all die. * The day in which every man (who dies) shall die for his own sin only is the Millennial or Restitution day" (I, p. 109).
"Our Lord teaches that the Sodomites did not have full opportunity; and he guarantees them such opportunity" (I, p. 110). "All will sooner or later (in God's 'due time') have a full opportunity to be restored to the full standing that Adam enjoyed before he sinned" (I, p. 129). "No recovery from the Adamic loss is yet accomplished, though nearly two thousand years have elapsed since our Lord died" (I, p. 151). "If anyone chooses to call this a 'second chance,' let him do so; it must certainly be Adam's second chance—but it will be the first individual opportunity of his descendants, who, when born, were already under condemnation to death. Call it what we please, the facts are the same, viz.: All were sentenced to death because of Adam's disobedience, and all will enjoy (in the Millennial age) a full opportunity to gain everlasting life" (I, pp. 130, 131).
"We may well inquire, Why did God see fit to take away these people without giving them a chance of salvation through the knowledge of the only name whereby they can be saved?
The answer is, because it was not yet their due time. In 'due time' they will be awakened from death and brought to a knowledge of the truth, and thus blessed together with all the families of the earth, by the promised 'Seed.' They will then be on trial for everlasting life" (I, p. 131).
To what purpose were the six thousand years of successive generations of human beings, born under sentence of death for another's sin, without opportunity of gaining everlasting life, and without ability to make a successful attempt had opportunity been afforded them? The answer is ready and very interesting.
"God's plan has been to give mankind a full appreciation of the curse, in order that when the blessing comes upon all they may forever have decided upon the unprofitableness of sin" (I, p. 168). "Man, by reason of his present experience with sin and its bitter penalty, will be fully forewarned; and when, as a result of the ransom, he is granted another, an individual trial, under the eye and control of him who so loved him as to give his life for him, and who would not that any should perish, but that all should turn to God and live, we may be sure that only the wilfully disobedient will receive the penalty of the second trial. That penalty will be the second death, from which there will be no ransom, no release, because there will be no object for another ransom or a further trial.
All will have fully seen and tasted both good and evil; and all will have witnessed and experienced the goodness and love of God; all will have had a full, fair, individual trial for life, under most favorable conditions. More could not be asked, and more will not be given. That trial will decide forever who would be righteous and holy under a thousand trials; and it will determine also who would be unjust and unholy and filthy still under a thousand trials. The great difference will be the increased knowledge. The experience with evil, contrasted with the experience with good, which will accrue to each during the trial of the coming age, will constitute the advantage by reason of which the results of the second trial will differ so widely from the results of the first, and on account of which divine Wisdom and Love provided the 'ransom for all,' and thus guaranteed to all the blessing of a new trial."
"The ransom given does not excuse sin in any; it does not propose to count sinners as saints, and usher them thus into everlasting bliss. It merely releases the accepting sinner from the first condemnation and its results, both direct and indirect, and places him again on trial for life, in which trial his own wilful obedience or wilful disobedience will decide whether he may or may not have life everlasting" (I, pp. 150, 152).
Mr. Russell teaches that after men are given existence again in the Millennium and placed on trial for life, they will be gradually enlightened and strengthened under the favorable circumstances then surrounding them, until with full light and ability, as well as with every helpful inducement drawn from former experience with sin and its curse and from the later experience of the good and its rewards, they will be prepared to make their final decision.
"The word resurrection (Greek, anastasis) signifies raising up. As related to man, it signifies raising up man to that condition from which he fell, to full perfection of manhood—the thing lost through Adam. The perfection from which our race fell is the perfection to which they will gradually rise during the Millennial age of restitution or resurrection (raising up). The Millennial age is not only the age of trial, but also of blessing, and through resurrection or restitution to life all that was lost is to be restored to all who, when they know and have opportunity, gladly obey. The process of resurrection will be a gradual one, requiring the entire age for its full accomplishment; though the mere awakening to a measure of life and consciousness, as at present enjoyed, will, of course, be a momentary work. Consequently, it will not be until the thousand years are finished that the race will have fully attained the complete measure of life lost in Adam. And since anything short of perfect life is a condition of partial death, it follows that it would be strictly true to say that 'the rest of the dead' will not live again (will not regain the fulness of life lost) until the thousand years of restitution and blessing are complete" (I, p.
289).
Space has been given to these quotations, in order that the teachings on this subject might speak sufficiently to their own condemnation. Beautiful they may seem to the rebellious heart, encouraging it to take full license, saying, "Let us eat and drink, for tomorrow we die"; yet are we entirely dependent upon a Russellized Bible for this shallow, easily refuted theory. Had we space to controvert it, it would, as said before, be simply taking a dog by the ears, as it were. But whatever may need to be said will come in more properly after taking up in the next chapter the important point of the "ransom" by which the new trial for life is obtained for man.
DOCTRINE OF THE RANSOM.
We will first make an exhibit of Mr. Russell's teaching and then give corresponding quotations from him.
His foundation text from Scripture is II Tim. ii. 6: "Who gave himself a ransom for all, to be testified in due time." The "due time" is arbitrarily identified with the Millennium, when the fact of the ransom's having been made will first be "testified," or proclaimed fully. It is claimed that this proclamation must be made equally to all for whom the ransom was made. He defines "ransom" as "a corresponding price." By "corresponding" he means, not equivalent, but identical, identical in kind, form, degree, manner, indeed in every particular. This is rigidly insisted upon, that the ransom is an exact duplicate, "offset" to the penalty. Christ, who "gave Himself a ransom," was, then, Himself the corresponding price, or exact offset to what was lost.
We need to recall what was lost according to Mr. Russell by Adam's sin of disobedience. A mortal creature, of conditional existence, a perfect man, Adam, because of an act of disobedience, lost favor with God, lost his opportunity to gain by obedience the reward of a perpetual continuance of his human existence, lost his title to earthly dominion, and lost his very existence by death, he suffered the "extinction of being."
The race of men in Adam's loins and yet unborn shared necessarily in all this loss; but indirectly so, as they have been born, not into life proper, but into a dying existence, and have never had their individual trial for everlasting life (existence), their chance for favor with God or their opportunity for human perfection and earthly dominion.
We are told that the ransom must be identically corresponding in every particular. It must be a living but mortal creature, one who is man only but a perfect man, the exact duplicate of Adam, only that he maintains a perfect obedience. This being, after sustaining his trial for obedience and its reward—everlasting existence in human perfection and earthly dominion—must give up for Adam individually (the race being indirectly included) his right to divine favor, to everlasting life, to the propagation of a natural human seed, to the right of earthly dominion as man; and he must, all there is of him, die just as Adam is claimed to have died, i.e., he must undergo entire extinction of being or existence.
Of course, the person required to pay this price could not be found among human beings, because all were either dead already or under sentence. Hence, requisition was made upon the higher order of beings, the spirit beings. These beings are all mortal creatures, Mr. Russell teaches, but of higher organism and nature than man. Chief among them was the Son of God, Himself a creature of God, but superior in rank to angels because He was the first and only being directly created by the Almighty, while all other creatures were created through Him.
It was not necessary to choose Him for man's ransom, but it was eminently appropriate, because there was not only great testing in prospect but a great reward, which it would be more fitting should come to Him.
But not even the Son of God while a spirit being could pay the ransom price, because that would be no more "a corresponding price" than the blood of bulls or goats. Consequently, the Son of God underwent the humbling change of nature by which He forfeited all higher nature and became perfectly and only human, an exact duplicate of Adam in his pristine human perfection. His personal existence, not merely His bodily life, was mortal, capable of extinction by bodily demise; and His everlasting existence depended upon His maintaining obedience where Adam failed. His obedience had the exact merit which obedience on Adam's part would have had, but no more. Christ not only won the right to everlasting life (existence in human perfection) by obedience, but passed examination for the title to the dominion of the earth and to the fatherhood of a race of perfect human beings to spring from His loins.
Having won back for Himself all that Adam lost by disobedience, Christ surrendered it all as a ransom price with which to obtain for Adam (and his race inclusive) the chance to try over again under the more favorable circumstances already described.
That Adam (and his race inclusive) might be brought back into existence for this millennial trial, Christ gave up His own human and earthly existence in death. Suffering played no part in the ransom; the essential thing was the extinction of His being to ransom Adam (his race included) back from extinguished existence. We must not here fail to understand our "helping hand" as to what Christ gave up to death. "It took all that He had to effect the purchase, and nothing was left" (Vol. I, p. 455). For three days, accordingly, the person known in his pre-human existence as the Son of God, and in His earthly existence as the Son of Man, was non-existent, as extinct in being or existence as are now (according to Mr. Russell) Adam and all the dead.
Moreover, what was laid down was never taken up again. That life remains held in death, or nonexistence, as our perpetual ransom price due to divine justice. His being as a man went out of existence with his expiring body and his body has never been revived, his soul has never awakened. But, as a reward for his sacrifice for Adam and his race, God brought Christ forth after three days as another being, not human in any sense, but a spirit being again, only now first in the divine degree (not deity), i.e., having immortality, made death-proof, or having "life in Himself." As a further part of His reward, Christ is to conduct the millennial trial of the human race, to bestow everlasting life (existence) upon the finally obedient and to send the finally disobedient into death the second time, from which there is no return to existence.
When He shall have led the obedient to a degree where they can forever meet law and justice on their own moral ability, and be competent of themselves to rule the world for God's pleasure, then Christ will vacate His mediatorial character and office.
Quotations will now be given which will show this summary to be true to the teachings of Mr. Russell. They will leave us, however, with a desire to investigate further these peculiar teachings on the person and offices of Jesus Christ. This latter exhibit will be left for further chapters.
"What our Lord did for us, what price He gave on our behalf, what He surrendered, or laid down in death, since it was a corresponding price, a ransom for all, should correspond exactly to whatever was man's penalty" (V. 441). "The thought, and the only thought, contained in it is that as Adam, through disobedience, forfeited his being, his soul, all his rights to life and to earth, so Christ Jesus our Lord, by His death, as a corresponding price, paid a full and exact offset for father Adam's soul, or being, and, in consequence, for all his posterity—every human soul—who shares in his fall and in his loss" (V. 428). "A substitute must be of the same nature as Adam, human nature; the substitute must be equally free from sin, free from the curse, free from wrath; similarly holy, similarly harmless, similarly separate from sinners and from sin, similarly approved of God, as was Adam before his transgression" (V.
440). "One Redeemer was quite sufficient in the plan which God adopted, because only one had sinned, and only one had been condemned. (Others shared in his condemnation.) If the first trial had been an individual trial, and if one-half of the race had sinned and been individually condemned, it would have required the sacrifice of a redeemer for each condemned individual. One unforfeited life could redeem one forfeited life, but no more. The one perfect man, the man Christ Jesus, who redeemed the fallen Adam (and our losses through him), could not have been a ransom (a corresponding price) for all under any other circumstances. If we should suppose the total number of human beings since Adam to be one hundred billions, and that one-half of these had sinned, it would require all of the fifty billions of obedient, perfect men to die in order to give a ransom (a corresponding price) for all the fifty billions of transgressors" (I.133).
"Justice must, therefore, demand the life of another as instead of the life of Adam, before releasing Adam and his race. And if this penalty were paid, the whole penalty would be paid, one sacrifice for all, even as one sin involved all. The perfect Adam, the transgressor, who was sentenced, was not an angel, nor an archangel, nor a god, but a man. Strictest Justice, therefore, could demand as his substitute neither more nor less than one of Adam's own kind, under similar conditions to his, namely, perfect, and free from condemnation.
None such could be found amongst men, all of whom were of the race of Adam, and therefore sharers, through heredity, of his penalty and degradation. Hence it was that the necessity arose that one from the heavenly courts, and of a spiritual nature, should take upon him the human nature, and then give as substitute himself, a ransom for Adam and for all who lost life through him. Amongst the angels who had retained their first estate and loyalty to God, no doubt there might have been found many who would gladly have undertaken the accomplishment of the Father's will, and to have become man's ransom price; but, inasmuch as our Lord Jesus was already the first, the chief in the heavenly Kingdom, next to the Father, the apostle informs us that this work of redemption, this privilege of executing the divine will in respect to man, was given Him as a mark of special confidence, and as a favor because of the honors which according to divine law must attach to so great obedience, humility and self-sacrifice (Matt. xxiii. 12; James iv. 10; I. Peter v. 6). With confidence in the Son and desiring His attainment of the high exaltation which would accrue as a result of that faithfulness, the Father gave the first opportunity to him" (V. 422-4).
"As the blood of bulls and goats could never take away sin, because they were of an inferior nature, so the death of angels or archangels could never have taken away Adam's sin, nor become a suitable atonement sacrifice for him, because these were not of his nature.
It was man's life that had been forfeited through sin, and only man's life could be accepted as the redemption price, the ransom price. It was for this cause that it was necessary that our Lord should leave the glory of His pre-human condition, and humble Himself, and become a man, because only by becoming a man could He give the ransom price" (V. 425). "It was absolutely necessary that He should be a man—neither more nor less than a perfect man. 'As by a man came death, by a man also came the resurrection of the dead' [I Cor. xv. 21]" (V. 95). Please note the wilful alterations of this quotation to support the blasphemous doctrine that Jesus of Nazareth was exclusively human.
"The necessary thing was surrender of His innocent soul (being) as an offset or in exchange for a guilty soul (being) whose existence was forfeited through transgression. Neither was it necessary, so far as the ransom feature was concerned, that our Lord's person should be wounded, and his blood literally shed or spilled on the ground. The penalty for sin was death, the cessation of being, and when that was accomplished the penalty was met" (V. 443). "The man Christ Jesus laid down all that He had for the redemption of the man Adam and his race, a full corresponding price, a man for a man. The race of Adam not having been born at the time of his transgression, was not directly, but indirectly, sentenced, and consequently needed not to be directly, but indirectly purchased.
An unborn seed in the loins of the man Christ Jesus became the offset or corresponding price for the seed of Adam unborn at the time of his transgression. He was put to death [cessation of being] a man, but was raised [after three days of absolute non-existence] a spirit being of the highest order of the divine nature; having finished the work for which he became a man, and having performed the services acceptably to the Father, He was raised from the dead to exceeding honor and dignity, far above angels, principalities and powers, and every name that is named. Nor could our Lord have been raised from the dead a man, and yet have left with Justice our ransom-price; in order to the release of Adam (and his condemned race) from the sentence and prison-house of death, it was necessary, not only that the man Christ Jesus should die, but just as necessary that the man Christ Jesus should never live again, should remain dead, should remain our ransom-price to all eternity. The man Jesus is dead, forever dead" (V. 453, 454).
CHAPTER VI.
GROSS ERRORS OF THIS DOCTRINE OF THE RANSOM.
While, as has been said, we do not feel called upon to conduct a refutation of Mr. Russell's system of teaching, which to a candid, simple-minded Bible reader plainly refutes itself, yet we do feel free to give some personal reasons for rejecting such teachings, when they are offered to us and to others so insistently as a "Helping Hand to Bible Students." We, therefore, subjoin some points wherein we feel plainly taught of the Word of God to reject and condemn Mr. Russell's doctrine of the ransom.
I. ONE SOUL LEFT UNRANSOMED.
We cannot forbear pointing out a ludicrous oversight on Mr. Russell's part in his application of the ransom. It will be remembered how urgent he is that Christ as a ransom constitutes a corresponding price for Adam only (his posterity not being individually or directly condemned), and that one unforfeited life is sufficient to ransom but one condemned soul.
But there was a second person, not of Adam's unborn seed when he fell, who was equally condemned for disobedience, who indeed fell first and led him to his fall.
That was Eve, "the mother of all living." She remains, according to Russellism, unransomed. And we must hold Mr. Russell accountable for it, because all that is necessary in all these momentous concerns is his say-so, and it must be so, whether the Bible, as we would unsophisticatedly read it, says so or not. He is able to make the Bible accord with "light now due." Remember, we can go two years at a stretch without reading our Bibles, only reading his "Studies," and we will remain "in the light" (of Mr. Russell), whereas, if we neglect "Studies," we will inside of two years go into darkness (fortunately lose Mr. Russell as our light), no matter what light we had before and no matter how diligently we may read our Bibles for ourselves.
Now, how are we to account for Mr. Russell's leaving mother Eve unransomed? Did she not have a soul to be ransomed? Was she but "an error of mortal mind?" Forsooth, she was a suffragette, and Mr. Russell, like Mr. Asquith, does not wish to give them a "chance for everlasting life" (existence). But then, if, according to Mr. Russell, restitution means return at the Millennium to the same human, earthly existence as at the first, only under more favorable conditions, what will Adam do in the Millennium without Eve? Can it be possible that he will find the Millennium happier for him without Eve than Eden was with her? This dark suspicion Mr. Russell has already forestalled. For, in his ability to explain anything, he has given us an explanation of Adam's falling with eyes wide open to consequences, which explanation precludes the idea that Adam would rather rise again without Eve.
"Adam, we are told, was not deceived (I Tim. 2,14), hence he must have transgressed with a fuller realization of the sin, and with the penalty in view, knowing certainly that he must die. We can readily see what was the temptation which impelled him thus recklessly to incur the pronounced penalty. Bearing in mind that they were perfect beings, in the mental and moral likeness of their Maker, the godlike element of love was displayed with marked prominence by the perfect man toward his beloved companion, the perfect woman. Realizing the sin and fearing Eve's death, and thus his loss (and that without hope of recovery, for no such hope had been given), Adam, in despair, recklessly concluded not to live without her. Deeming his own life unhappy and worthless without her companionship, he wilfully shared her act of disobedience in order to share the death-penalty which he probably supposed rested upon her" (I, 123).
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