The other night I was up until 1:30 reviewing a large file previously compiled because of what should be called: The Robert Wieland Dilemma.This dilemma has affected our church, and stretches over one-half of a century, yes, before most church members were even born.
In the early 1950’s, a Baptist preacher
named Walter Martin was working on a doctorial thesis: Christian cults
(Before Martin’s death, his The Bible Answer Man program was featured on
major Christian radio networks). Martin was granted access to our General
Conference archives. He studied well but in researching our history he
noticed that one of our nineteenth-century leaders, Alonzo T. Jones, taught
that Christ was just like us, and this “Jehovah-Witness” doctrine created
problems that first appeared about 1,500 years ago by sects called Arians—they
were confused on Christ’s humanity.
Martin contacted the General Conference
saying that issue needed clarification or he would classify the Adventist
Church as a cult. The G.C. responded and published a book called Questions
on Doctrines (I have a copy in my library). This satisfied Martin and although
his Kingdom of the Cults details faults with Adventists for keeping the
“Jewish Sabbath” and having a prophet, it did not classify Adventists as
a cult.
From this incident another problem
arose. Some preachers, including Robert Wieland, studied and republished
A. T. Jones’ book, The Consecrated Way to Christian Perfection (Perhaps
you got their reprint from the literature rack). They believed Jones’ position
on Christ’s humanity and accused the G.C. of betraying our historical position
to prevent being classified as a cult (Jones adopted pantheism, was not
elected G.C. president, abandoned Adventism, and became a Baptist preacher).
Wieland and associates styled themselves as “experts” and formed a separatist
organization, today known as The 1888 Message Study Committee, Incorporated.
Professing to be defenders of the church as “repairers of the breach”,
they caused fragmentation as “the accuser of the brethren.”
I first attended Wieland’s meetings
in 1980, and he was soon joined by Jack Sequeira who he had baptized in
Africa. I found Sequeira a charismatic speaker and he was popular at Wieland’s
programs. Sequeira was previously a Catholic and included tenants of doctrines
originating with Augustine, a sixth-century Catholic monk. Augustine taught
that everyone is forensically guilty of sin because of Adam’s transgression,
thus humanity is “corporately condemned.” Thus arose the doctrine of eternal
damnation except for those baptized—even infants.
The unsuspecting members who listened
to Wieland and Sequeira developed mistrust in the Adventist organization.
Some felt we are rejecting "new light" others thought our church has obviously
“apostatized.” “We must pray for our church”, Wieland piously told me at
a special meeting of “separatists” near the 1985 General Conference Session
in New Orleans. Continuing to study independently caused my realization
that the 1888 Message Study Committee was falsely accusing the Church and
they had added their own “new wine” into Ellen White’s response to the
righteousness by faith truths. She emphasizes it in Steps to Christ which
was first privately published in 1889 apart from the denomination. Their
theories also conflict with A. G. Daniells’ memoirs of 1888 in Christ our
Righteousness.
Wieland’s wide promotion of this “new
wine” through books, seminars, and newsletters, was so intoxicating that
Adventism throughout the United States was polarized. Many “accusers of
the brethren” would not speak to others in church who did not believe their
“correct position and historical understanding.” Actually, I have read
A. T. Jones’ sermons through several times and realized that his theory
on Christ’s humanity was not shared by Ellen White--she actually prohibited
defining “the mystery of godliness.” White writes, avoid every question
in relation to the humanity of Christ which is liable to be misunderstood
and that the incarnation of Christ has ever been, and will ever remain
a mystery (5 BC, 129; The Mystery of the Incarnation, 7BCA, Appendix B).
In addition, Jones changed positions as recorded in his sermon #17 before
the General Conference in 1895. That sermon is now posted at www.revelado.org/atjones.htm.
Therein Jones notes that Jesus had God’s perfect mind before the fall of
Adam, and He offers that impeccable mind to you.
Meanwhile, Wieland and associates
added to their amalgamation theories like God never kills and corporate
justification, that is, at Calvary humanity was unconditionally saved.
Initially defenders of guiltlessness-at-birth, now they hint of Augastine’s
humanity-once-born-guilty, adding their own now-born-saved-through-Calvary
conglomerate. They proclaim this as the actual righteousness-by-faith message
and, as you know, it is emphasized in Sequeira’s book Beyond Belief--his
works also cause polarization. Our world church studied these issues personally
with Wieland and Sequeira, and condemns their peculiarities—they also pulled
Sequeira’s book from the Adventist Book Centers.
The official Adventist organ, The Biblical Research Institute, posts their research on such topics as: the in Christ motif, corporate justification, how to submit new light, Desmond Ford’s beliefs, and much more. With your Internet browser, access: www.adventistbiblicalresearch.org. For their study of “the Wieland dilemma”, select Independent Ministries, then Primacy of the Gospel Committee Report.
With Christian Valentines-day love, Charles, February
14, 2006; Sign my Guest Book at: www.revelado.org