August 20, 2010

“. . . I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the Seven Churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” (Revelation 1:11).

The History of God’s One and Only True Church

By
Alton (Don) B. Billingsley

Continued from 4-13-2010, 4-23-2010; 4-30-2010; 5-7-2010; 5-17-2010; 5-21-2010; 5-28-2010; 6-11-2010; 6-18-2010- 6-25-2010; 7-2-2010; 7-16-2010; 7-23-2010; 7-30-2010; 8-6-2010; 8-13-2010

Regarding the establishment of His Church, Jesus Christ said to the apostle Peter and the rest of His disciples:

“. . . On this ROCK (Greek: Masculine, Petros, Feminine, Petra, meaning Jesus Christ Himself, Deuteronomy 32:3-4; I Corinthians 10:4) I will BUILD My Church, and the gates of Hades (graves, I Corinthians 15:54-55) shall NOT prevail against it.” (Matthew 16:18).

The Church in Sardis - The Dead Church approximately 15-85 A. D. to 1600 A.D. to the present time—

And to the angel of the Church in Sardis write, "These things says He who has the seven spirits of God and the seven stars:

‘I know your works, that you have a name that you are alive, but you are dead.

Be watchful, and strengthen the things which remain, that are ready to die: for I have not found your works perfect before God.

Remember therefore how you have received and heard: hold fast, and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.

You have a few names even in Sardis who have not defiled their names; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.

He who has an ear let him hear what the Spirit says to the Churches.” ’ Revelation 3:1-6

This Present Historical Writing—

This present writing is a continuation from last week’s of the historical writing of the Sardis Church Era by the late apostle of the 7^th Day Church of God, Mr. Andrew Dugger. He was accompanied in his research by Mr. Clarence Dodd.

While reading their writings it would be well to keep in mind what Jesus Christ had the apostle John write about this Church Era – a dying/dead Church – a shell of which yet remains today due to its tolerance of apostate ministers among them and refusal to accept any restored true doctrinal teachings— and admitted as such to Mr. Armstrong by Mr. Dugger. Please review Autobiobraphy of Mr. Armstrong, Volume 1, pages 425-448, 481-489, 494-561.

A History of the True Church

Traced From 33 A.D. to Date

 By

Andrew N. Dugger and Clarence O. Dodd

Due to the fact Mr. Dugger/Mr. Dodd were the authors of this book, it will possibly be of interest to know something about them. (This information has been taken from the internet.)

About the Authors

Andrew N. Dugger (1886-1975) was the most famous Church of God, Seventh Day, leader in the twentieth century. He was born in Bassett, Nebraska.

Andrew N. Dugger's father, A.F. Dugger, Sr., had been an Advent Christian Minister. When commissioned by his church to do a study refuting the Sabbath, A.F. Dugger instead became convinced that the Sabbath should be observed. The result was a book he later published, called The Bible Sabbath Defended. For more than thirty-five years until his death in 1910, A.F. Dugger, Sr., was a leader in the Church of God, Seventh Day. His son Andrew, a school teacher and farmer, was in his early 20's when his father died.

A bright light in the sky around him seemed to Dugger to be a sign from God that he should follow his father's footsteps in the ministry. A.N. Dugger immediately sold his large farm and equipment, and went to the University of Chicago, where he majored in theology and public speaking, mastering Greek, Hebrew, and German.

Dugger periodically returned to Bassett to visit his mother and Effie Carpenter (1895-1980), a student of his whom he wanted to marry. Although he first proposed to her when she was sixteen, it wasn't until 1925 until they were married. They shared fifty years together.

Soon after college graduation, Dugger was invited by the Executive Committee of the Church of God to move to Stanberry, Missouri, to become editor of The Bible Advocate, a position his father had held before being forced to retire because of ill health. In 1914, Dugger arrived in Stanberry to begin his work in the ministry. For eighteen years he was editor, also serving as President of the General Conference. As field representative, he traveled widely, holding evangelistic meetings and public debates. The famous "Porter Dugger Debate," between Dugger and W. Curtis Porter, a Church of Christ minister, was later published as a book of over 230 pages. In 1919, Dugger wrote The Bible Home Instructor, which publicized the Seventh Day Church of God, and substantially increased its membership during the1920s.

Two of Dugger's most adamant doctrinal positions were: a scriptural form of church organization with leaders chosen by lot rather than election, and a world headquarters in Jerusalem, Israel. After visiting Israel for only a year in 1931-32, Dugger returned to live in Sweet Home, Oregon. In 1935, A.N. Dugger and C.O. Dodd published A History of the True Church, which traces Sabbath-keepers from apostolic times to modern days. Dugger greatly influenced Herbert Armstrong, who was for years affiliated with the Church of God, Seventh Day, but later formed his own church, the Radio (later Worldwide) Church of God.

Dugger remained pastor at Marion, Oregon until 1953, when he and Effie settled permanently in Jerusalem, and launched the Mt. Zion Reporter. His aggressive leadership resulted in thousands of converts around the world. Andrew N. Dugger died in 1975 at the age of 89. Dugger's son-in-law, Gordon Fauth, continued the Jerusalem work at Mount Zion Reporter, P.O. Box 568, Jersualem, Israel.

Clarence O. Dodd (1899-1955), a founder of the Sacred Name Movement, lived in Salem, West Virginia, most of his life. In 1920, he married Martha Richmond. A writer and minister, Dodd firmly believed that he should support himself and his family, earning his own way, and serve the Almighty's people without pay. He worked as a clerk for 35 years for Hope Natural Gas Company until he retired early due to Hodgkins' disease. He died two years later.

Dodd taught a Methodist Bible class. He was standing on main street of Salem one day, when a man gave him a tract on the Sabbath, which convicted Dodd of the Bible Sabbath. He never saw the man again, and was convinced the agent was an angel. He became a leading minister in the Church of God, 7th Day. At the November 4, 1993, meeting in Salem, West Virginia, when the Church of God split, Dodd was chosen by lot as one of the seventy elders (along with Herbert Armstrong), as well as one of the seven men placed over the business affairs of the Church (along with A.N. Dugger).

After the 1933 split of the Church of God (Seventh Day) into the Stanberry and Salem factions, Dodd became editor of the Salem Bible Advocate. He had began to accept the annual Feast Days in 1928, which put him at odds with the leadership. In 1937, he resigned, and began to publish his own magazine, The Faith. A year later, Dodd accepted the Sacred Name doctrine. His wrote many articles and tracts, using his own funds to establish a print shop in his home. His writings are sometimes reprinted in The Faith magazine, now published by the Assembly of Yahweh, PO Box 102, Holt, Michigan 48842. A full list of his articles is available from The Faith Bible and Tract Society, PO Box 321, Amherst, Ohio 44001, carried on by his daughter, Mary Dodd Ling, since 1978.

Dodd had a close relationship with Church of God (Seventh Day) Elder John Kiesz, who held evangelistic meetings in Salem, W. Va. around the 1930s. Kiesz likewise believed in the annual Holy Days, and was favorable to the Sacred Name doctrine. Kiesz named his youngest daughter Martha after Dodd's wife. Dodd never met Herbert Armstrong, but corresponded with him via mail.

Mary Dodd Ling describes her father as a very handsome, personable man. He was an avid student of the Bible, writer, and a man of prayer. Martha Dodd, an integral part of his ministry, died in 1982. Dodd's associates in the Sacred Name movement were Cessna, Briggs, Smith, William Bodine, and A.B. Traina (who translated a Sacred Name Bible). When Dodd accepted the doctrine that believers must use the Hebrew names Yahweh and Yahshua, he was rebaptized into the name of Yahshua.

Clarence Dodd was perhaps more of a writer than a speaker and debater like Dugger. It is likely that in collaborating with Dugger on the book, A History of the True Church, Dodd had the greater part in writing.

Chapter 22

EIGHTEEN HUNDRED TO PRESENT DATE A.D.

 In the Latter Times Some Shall Depart from the Faith

Those familiar with the Old Testament history of the church know of Israel's repeated backslidings, how they departed from righteousness in times of peace and prosperity, but when God punished them with disease, drought, and defeat in battle, they would turn to Him in submission and obedience. It was true then, and still is today, that, "When God's judgments are in the earth, the people learn righteousness." Israel's conduct before God in times past, tells the story of succeeding generations down through the history of time. Persecutions and adversity have always stirred to action the very best qualities hidden in the hearts of God's elect, and brought them to action, in humble submission and obedience. Thus we find as the church passed through the years of persecution during her wilderness experience, the people remained pious, loyal, and prayerful.

As we enter the period when the "Earth helped the woman," and the true followers of Christ came to America, where they could worship God according to the dictates of their own conscience, filled with holy zeal, these humble servants of God founded congregations of pious men and women, holding to the Bible name, and the true doctrine, keeping the commandments of God and the faith of Jesus.

It is to be regretted, however, that some among the oldest of these congregations which are still in existence have, like Israel of old, departed to some degree, from the old paths in which their forefathers trod. While they still hold to the true Sabbath and baptism these certain congregations have taken an unscriptural gospel, and several other important tenets of faith.

This has been true of the church established at Newport, Rhode Island, and a number of other cities of the east, which we have mentioned on previous pages of this work, including the church at Shrewsbury, N.J., which emigrated in a body to what is now Salem, W.Va.

The Seventh Day Baptists

While the Sabbath-keepers of Europe were under the fire of persecution, and being driven from one country to another, they were humble and devoted to God. They trusted in the Lord to lead and deliver, and were fervent and instant in prayer, and earnest in spirit. However, after they came to America, and had enjoyed for a hundred years, or more, the religious liberties granted first by the charter of William Penn, and later extended to other colonies, some ceased to pray as earnestly as before, and settled down to a state of formality in worship, depending upon the laws of man for security, instead of the intervening hand of God. Consequently, some began gradually drifting away from the former piety and love for the Bible, and the Bible only, for their faith and practice, and took upon themselves another name besides the divinely given of God. In their history in America, this was mainly among the first signs which marked their drift toward the world.

In later records of the early Sabbatarians, who later became known as Seventh Day Baptists, we find them using the name the church of Christ, and the church of Jesus Christ. See Seventh Day Baptist Memorial, Vol. 2, p. 27.

Often the names, the Church of God, and the Church of Christ, were used interchangeably. -- Randolph, History of Seventh Day Baptists, pp. 11, 12.

In later records we find the name, Sabbatarian Church of Christ, and Seventh Day Baptist Church of Christ. Later the words "of Christ" were dropped, and these people became known as Seventh Day Baptists. -- Idem, p. 36, Vol. 2 No. 1.

After the church at Newport had faithfully held the true light aloft for one hundred and forty-five years, in obtaining a charter the year 1819, their name was registered as "The Seventh Day Baptist Church of Christ."

We get the following from the History of the Seventh Day Baptists in America, Vol. 2, page 610: "There were no by-laws, constitution, charter, or articles of faith, save the scriptures, which were considered all of these." On speaking of the west Newport church, or Hopkinton church, it further says on this page, "There seems to have been no special thought that it should have any special name . . . . It was referred to as the Sabbatarian church in Westerly (1758). In Hopkinton the church was known as the Hopkinton church."

Sixty-one years later (1880) the name "Church of Christ" had been dropped and the name "Seventh Day Baptist" retained, and a charter given that year under title of "The First Seventh Day Baptist Church" by the state legislature.

Thus we see how, by consecutive stages, the divine scriptural titles are supplanted by worldly names, which could not be pleasing, or bring rejoicing, to the divine courts of heaven.

We have given previously a record where the church at Shrewsbury, N.J., called themselves the Church of God.

The record of the history of this Sabbatarian church at Shrewsbury, N.J., begins as follows:

"This is a book of records of the settlement and proceedings of the Church of Christ, keeping the commandments of God, particularly the Holy Seventh Day, with the rest of the commandments of God, and believing and practicing the Holy Ordinances of the Gospel of Christ and the doctrines thereof." . . . pp. 11, 12, Randolph's History of the Seventh Day Baptists.

A later record reads:

"The Church of Christ in Shrewsbury and Middletown in the observation of God's Holy Sanctified Sabbath. First agreed to, the -- (day) of the sixth month, 1774 . . .13th. We believe that a company of sincere persons may truly be said to be the Church of God." -- Idem, p. 20.

It was the Shrewsbury church which in 1789 emigrated to Salem, West Virginia. The people from Shrewsbury founded the town of New Salem, Va., now Salem, West Virginia.

Although we know from the records above quoted, the Shrewsbury church was called the "Church of Christ" and the "Church of God," (while in New Jersey), it is a fact that when the church was reorganized, at Salem, the Bible name was dropped, and the members denominated themselves "The Seventh Day Baptists," which name is held by them until this present day.

It is an evident fact, however, that all of the Shrewsbury members who settled at Salem did not approve of the departure from the Bible for a church name, for upon settling in other parts of the State, and organizing other Sabbatarian bodies we find at least one church re-adopted the name "the Church of Christ." In addition to Sabbath-keeping, and believers' baptism, by immersion, some of these members in these assemblies observed other kindred truths held by the "Church of God" down through the centuries. The following extracts will bring out these facts:

Feet washing was practiced by some of the early congregations of the people now called Seventh Day Baptists. The following extract is taken from an epistle written by the Shrewsbury Church of Christ, in 1790 to another sister congregation. We quote:

"And now, dear Brethren, we shall use the freedom to acquaint you with one thing, and do heartily desire to recommend it to your serious and Christian consideration, and that is about the duty of washing one another's feet.

"This is a duty and work which some of us have been long thoughtful and in part persuaded of . . . and have concluded to put it in practice some time since, in the following manner; viz, at the . . . Lord's Supper . . . the Elder, in imitation of the Lord, takes a towel and girds himself; then he pours water in a basin and begins to wash the disciples' (viz., the brethren's) feet, and from him they take it, and the brethren to the brethren, and the sisters to the sisters, they wash one another's feet through the present assembly." -- page 15, Randolph's History of the Seventh Day Baptists.

"The practice of feet-washing was continued by this church after its removal to Virginia (now Salem, W.Va.) but was probably abandoned at sometime during the first half of the nineteenth century . . . ." -- Idem, p. 15.

Clark in his history of the Sabbatarians, page 64, states: "Some of these (western Virginia) churches, believe in the washing of one another's feet, at appointed times, etc., but the Sabbath and Baptism are their distinguishing tenets . . ."

Concerning the Passover, or the Lord's Supper, in at least one assembly of the early Sabbatarians in West Virginia, the following is illustrative:

"March 21, 1853, it was voted that communion service be held once in twelve months `on the fourteenth day of the first Jewish month'; i. e., on the evening of the Passover." – Idem., p. 201.

The diet of some of the early Sabbatarians in West Virginia, can be understood from the following extract concerning the South Fork of Hughes River Church in 1849:

"In their efforts to follow the mandates of the Mosaic law, the flesh of swine for food was placed under ban. Mutton and beef tallow took the place of lard in cooking. A few of the more well-to-do used olive oil." -- Idem, p. 203.

This church was called the "Church of Christ" in its records as given on page 20, and the Sabbath-keeping body at Lost Creek, W.Va., was also organized with the same name "Church of Christ," as recorded on page 146 of this same history.

Another congregation of early Sabbatarians settled on the South Fork of Hughes River in West Virginia, in Richie County, and among them were leaders who taught contrary to the Sabbatarians then known as Seventh Day Baptists. Of these Christians it is recorded that they "taught obedience to the Ceremonial Law, and enforced on the church, contrary to the faith of the (Seventh Day Baptist) Denomination, abstinence from certain meats, peculiarities of dress, and urged that the church should be governed by elders exclusively." -- Idem, p. 213.

The above records, we feel justified in saying, are enough to convince the most skeptical of our readers that the Lord left Himself not without witness during the centuries following the colonization of America; but that wherever these saints of God went, they carried with them the truths held dear to the Church of God in all ages, and preserved them for us of today.  

The Seventh-day Adventists

While certain churches were growing cold and indifferent toward the truth, drifting toward the world, and becoming like the Gentiles around them, the Lord was raising up humble servants as they walked about and taught by the power of the Holy Spirit. New churches with new blood and new life were brought into existence, by the grace of God, and a real spiritual revival swept the country. The truth of the Bible Sabbath, with the fulfilling of prophecy, was stirring men and women everywhere into action for God.

William Miller, an earnest prophetical student and minister, was the main leader in the movement of 1835, in which the time of the second coming of the Lord was set. His great enthusiasm for Christ's return, and a partial knowledge of the prophecies, led him to believe the Lord would come in 1844. From the year 1835 onward, this belief gripped the minds of young and old alike. Thousands in every walk of life were anxious to leave the world affairs behind and prepare to meet Jesus. Commandment observers sprang up in every quarter, and men and women, fired with zeal, went forth with the message depriving themselves of the necessities of life, that precious souls should be won to Christ and prepared to meet him at his coming. When the expected year arrived. the disappointment was bitter. Jesus did not come, but this did not dampen their zeal or slacken their work. Discovering their error in prophetic calculation and knowing that other conditions must first shape themselves for the Lord's return, they went on with the truth.

The year of the disappointment, 1844, James White began publishing The Messenger at Rochester, New York. The name of the paper was later changed to The Advent Review and Sabbath Herald. It was launched by devoted Church of God brethren who were led by the Spirit of God upholding the precious truth, which God had called them to proclaim.  . . .

Names of Ministers from 1844 to 1860

It will be of interest to know who were leaders in the Church of God in America as the truth spread from state to state toward the west, and to the north and the south. Some of the leaders were as follows, J. N. Loughborough, M. E. Cornell, James White, Isaac Sanborn, Wm. S. Ingrahm, W. M. Allen, Joseph Bates, John Bostwick, J. N. Andrews, B. F. Snook, E. W. Shortridge, D. Richmond, C. Stanley, J. Sisley, J. Byington, H. Keeney, R. F. Cornwell, James Sawyer, B. F Robbins, E. J. Wagoner, B. McCormick, E. E. Taylor, G. W. Holt, J. Dudley, L. E. Jones, J. P. Fleming, J. Clark, Brother Butler, S. W. Rhodes, Luther Kerr, Brother Cramner, R. V. Lyons, R. E. Cotterell, A. C. and D.C. Bordau, A. S. Hutchinson, Brother Spery, H. S. Garney, M. S. Kellogg, Washington Morse, H. R. Lasher, and others.

State associations were formed and functioning in Missouri, Iowa, Wisconsin, Minnesota, Illinois, Ohio, Michigan, New York, Vermont, Massachusetts, Connecticut, and in several of the southern states. Two gospel tents were paid for and in operation in the state of Iowa, and the other state associations had purchased tents, which were in use, and churches and isolated brethren were scattered from one end of the country to the other.

The Name of the Church

That the church name at this time was "The Church of God" is evident from the early writings and experiences and views by Mrs. Ellen G. White, the wife of James White, editor of the church paper mentioned above. She wrote numerous volumes called Spiritual Gifts, and experiences and views, in which she frequently mentioned the name "Church of God." Also the first songbook published by these people is dedicated to "The Church of God scattered abroad." This statement is made in the preface of the book.

Again on page 40 of the church paper of December 18, 1860, we find the following, under caption of "Resignation":

"Brother Smith, I will be thankful for the privilege of saying through the Review to my Sabbath-keeping brethren and sisters that I have so poorly filled the office of a good minister of Jesus Christ, in my ministration of the Third Angel's Message, in The Church of God during ELEVEN years past, I do this day resign this holy office, and retire from my public labors, to a more humble relation to the church with which I have been associated and which I still love devotedly." -- Signed, S. W. Rhodes, Habbardsville, N.Y., Dec. 8, 1860.

This good brother because of declining years, resigns from his active work as a minister of the "Church of God," which he says he has been filling for eleven years. This would take the name back to the year 1849.

The following testimony is borne to the truth of the Seventh-day Adventists originally retaining the Scriptural name, "The Church of God." Elder J. M. Orn-Naerem, of Norway, a former Adventist minister, writes as follows of the records of the old church, and the changed name:

"I have before me a copy of the work, Advent Review, issue of 1850, which was sent to me by E. S. Ballenger. I cling to this work as proof that the Adventists had the right church name before 1844, and onward to 1860, the 3rd of October, at which time the name, Seventh-day Adventists' was adopted. I conclude in view of this proof, that Hiram Edson, David Arnold, George W. Holt, Samuel W. Rhodes, and James White, of whom this first publishing committee consisted, all belonged to the Church of God, and acknowledged no other church name as late as 1850. It says that this book was written in the Holy Spirit by many leaders of the advent movement; consequently, all those leaders were members of the Church of God, for this book is published by the Church of God, and not by the Seventh-day Adventist Church . . . .

"On page 18 of this work is reprinted an article of Elder Marsh, from the Voice of Truth of May 21, 1845, in which Elder Marsh is quoted as saying, `Finally we object to the doings of the Albany conference, because the proceedings as a whole looked like forming a new sect under a sectarian name, instead of coming to the order of the New Testament under the name there given to the true church. It looks like laying plans of our own devising to be acted upon in the future, when we have in our possession the perfect economy of the Lord, by which we should be guided, and when we profess to be looking for his coming every hour.'

"It seems that James White is the editor in charge of reprinting this extract from Elder Marsh's article, as he finished with the following remarks:

"We hope and pray that these testimonies may inspire the hearts of God's children with stronger faith and brighter hope while they obey the divine injunction -- "Call to remembrance the former things. " -- J.W.'

"Mrs. Ellen White said, `Before 1844 we were all united in the truth, but since 1844, in the time of perplexion, many new views have sprung up, and darkness and confusion have been the result.' -- This is a citation from a tract, The Daily, by O. A. Johnson, professor in theology at Walla Walla College, in the State of Washington."

Changing the Church Name

We find on the fourth page of the church paper, Review and Herald of March 19, 1861, an article entitled "Organization," in which the necessity for a general organization is set forth. The reasons given are that property holdings including the printing press and buildings should not be held by private individuals, to perpetuate confidence in the work and assure unity of effort.

It was further stated, as follows: "Late information from Lansing, Michigan, gives us to understand that a bill has passed into law under which we can organize. We shall soon be made acquainted with the provision, and friends of the cause, who are waiting to aid by becoming members of this association, will be given an opportunity of joining us in the work." In subsequent issues of the paper we find reports given and later a general organization formed, which we deeply regret was not according to the Scriptural organization for the Church of God, neither was the name adopted a Scriptural one.

Again we find God's true people, like Israel of old, desiring to be like the nations about them (I Samuel, fourth chapter), forming an organization with a president, vice president and the general organization patterned after the civil courts of worldly nations. In the absence of Moses, when he went upon Mount Sinai to receive the tables of stone, Israel worshiped the calf, and so it has ever been among God's children. Their history has been one of repeated backslidings, and the Lord raising up others to carry on his work in the earth.

As further proof that the church carrying the message of truth, teaching the commandments of God and the faith of Jesus, at this time was called "The Church of God," we submit the following, from the Review and Herald of April 9, 1861, under title of "Secession." It reads as follows:-- "Brother Smith: We conclude from present aspects that the name, Seventh Day Adventist,' is being made obligatory upon our brethren. Without further light Ohio cannot submit to the name, 'Seventh Day Adventist,' as either a test, or an appropriate name for God's people.-- "Being appointed a finance committee at the last conference, and having now on hand means for carrying on the cause in Ohio, we could not conscientiously expend those means in any other than the advancement and extension of the truth and the `Church of God.'-- "If such means are expended otherwise it will be necessary for the churches in Ohio to assemble in conference, and to give instruction to that effect, and to choose some other committee to make the disbursements. "Signed J. Dudley, L. E. Jones, J. P. Flemming, Finance committee of Ohio."

James White, editor of the Review and Herald, answered as follows:

"The Battle Creek conference October 1, 1860, voted that we call ourselves `Seventh Day Adventists.' . . . The brethren as far as we can learn are adopting the name, and we never heard of, or thought of, its being made a test until we read the above from Ohio . . . .

"We will here add that as a friend from Gilboa complains of the non-publication of an article from Gilboa setting forth the evidence in favor of the name Church of God, we wish to say that AT THAT TIME NO ONE connected with the REVIEW office OBJECTED to the NAME. " -- Signed J. W.

The foregoing is ample proof of the origin of the Seventh Day Adventist Church, that they are a branch from the original church, "The Church of God" and came into existence as a separate body October 1, 1860. The Church of God, however, continued on, holding forth the banner of truth, as she had done since the days of Jesus. While this was a great blow to the work, yet there were many strong spirit-filled men left, who soon launched another paper, and went about strengthening the work that remained and gathering together other companies of believers, as it pleased God to add to His church.

Following this conference several other unscriptural doctrines began to creep into the Seventh-day Adventist churches, including the observance of the Lord's Supper quarterly instead of yearly. This came about through the influence of Mrs. E. G. White [a false prophetess – embodied by the spirit of Jezebel, Revealtion 2:20], the wife of the editor, who when a girl, was associated with a church which still observes the sacred ordinance every three months. The Church of God has from the days of our Savior practiced the yearly observance of the Lord's Supper, and some of the churches continued this practice, not heeding the teachings set forth in the "Early Writings" of Mrs. E. G. White, who was thought by many to possess the gift of prophecy, and was considered as a prophetess for the remnant church, by those who departed from the faith.

The Reconstruction

Many ministers throughout America and in foreign fields endorsed the action of the Battle Creek conference, and followed the advice of their supposed prophetess, not only in the change of the church name, but in other erroneous teachings which were creeping in among God's people. Although this falling away, prophesied by Paul in I Tim. 4:1 to 3, which was to take place in the "latter times," did much damage to the cause of truth, yet the work of the Lord continued to go forward. Strong men filled with the blessed Holy Spirit were not deceived. They went steadily on undaunted, carrying the true name and the true faith. The following ministers prominent among the remnant are worthy of mention in this work: R. V. Lyons of Niagara Falls, New York, Philip Howe and Luther Kerr of Canada, and Elders Cramner and Thomas Howe of Michigan.

The following year these brethren and others from surrounding states met at Battle Creek, Mich., and began the publication of a monthly paper which they called The Remnant of Israel [sic., the author means The Hope of Israel]. They decided on this name, feeling that it was to serve the few left out of this apostasy, who were truly "The Remnant of Israel." This publication continued, but the name was changed later to the Sabbath Advocate, and still later to the Bible Advocate, the name of the present paper.

The next step was the obtaining of a charter in Michigan for the Church of God there, and the following names were placed on this document: L. A. Munger, A. E. Case, Seth Munger, Will Slater, and John Campbell. This charter is still held by the Michigan brethren, and is in the hands of Elder James Merriam, district-overseer of that territory.

During the reconstruction period of the church, following this apostasy, a number of valiant soldiers of the cross contributed their lives in the gospel ministry and are worthy of mention in these pages. Some of the most prominent were: S.E. Brinkerhoff, Jacob Brinkerhoff, A.C. Long, W.C. Long, E.S. Sheffield, David Leard, N.A. Wells, A.F. Dugger, Jasper Moore, J.C. Branch, Lemiel Branch, J. R. Goodenough, E. G. Blackmon, Adelbert Branch, J.W. Niles, S.S. Davison, I.N. Kramer, S.V. Grimm, J.T. Johnson, J. A Nugent, M. B. Ellis, J.C. Bartlett, J.H. Nicholas, B.F. Snook, R.E. Caviness, M.C. Cornell, C.E. Carver, L. L. Presler, J.H. Hinds, John Wilbur, Samuel Davison, and others.

The church paper launched at Battle Creek, Michigan, in 1861, The Remnant of Israel, was later moved to Marion, Iowa, and still later to Stanberry, Mo. A general Conference was organized in Missouri, and state conferences were also organized in various states with presidents and vice presidents, with a similar organization as that formed in October, 1860, at Battle Creek, Michigan, when the name was changed to Seventh Day Adventist. For some reason, God did not put it upon the hearts of His people at that day to restore the New Testament organization as set forth by Jesus and the holy Apostles. As time went on, work was opened up in foreign fields, and the precious truth found its way into many countries, and islands of the sea. Hundreds of thousands of tracts were printed and distributed, together with many books, and for a period of 72 years from 1861 to 1933 the church continued to send forth the true doctrine [what little they had left].

In the fall of 1931, it was voted at the General Conference that the church should send someone to Jerusalem to look after the work, in view of moving the world headquarters there when conditions would permit. Arrangements were consequently made for Elder A.N. Dugger to go and look after this work. A printing press was given him, while holding meetings in London, by Brother Samuel Brown, of that city, which was shipped to Jerusalem. During the summer of 1932, with the assistance of Elder Henry Cohen, a Hebrew Christian, they published a hundred and fifty thousand gospel tracts in the Hebrew language, and in August of that year, in company with Jacob Futerman, David Golden, Jacob Kort, and Henry Cohen, Elder Dugger went all over Judea, Samaria, and Galilee, systematically distributing these gospel messengers among all the Jewish cities and towns.

A good number of Jewish converts were baptized during 1932 in Palestine, and a number of Hebrew workers started into the gospel work there. Sister Rose Miller helped much in the good work which the Lord had laid upon His church to do in the Holy Land.

The Reorganization

At this time it seemed that the Spirit of God was moving again in the camps of Israel, and men filled with the Holy Spirit from California to the New England states, and from north to south were impressed with the improper and unscriptural organization of the church. They were writing to one another in different places of the evils manifest in state and general elections of presidents, vice presidents, and suggesting the need of the restoration of the Scriptural organization of the twelve to look after the spiritual affairs of the church, and seven to take charge of the financial business, and also the seventy to go forth two by two in giving the warning message for the hour.

Two letters, now on file, were written so near the same date that they passed each other enroute from Battle Creek, Michigan, to Los Angeles, California. Elder Haeber, in California, wrote the brother who was at that time in Battle Creek, laying out before him the need of the Bible organization, as stated above, which he said had not been suggested by others living in California, as no correspondence had passed between them or any other minister previously on the question. Before this letter reached its destination the brother to whom it was written had also written a letter to Elder Haeber telling him of the movement that seemed to be sweeping into the minds of many on the question, and also that the matter could be brought up the following fall at the General Conference convening at Stanberry, Mo. Time forbids further details in the matter, but Elder R. A. Barnes, of Arkansas, and Elder Ed. Severson, of Oklahoma, had for some time been talking over the matter between themselves, but unknown to the church in general. Brother Theodore Gillespie, an old time member of the Church of God in St. Joseph, Missouri, voluntarily suggested the matter to Brother A.N. Dugger a few months after his return from the Holy Land. Neither Brother Dugger, nor anyone else, had introducted the question to him. He was informed of this being the opinion of the church at Jerusalem, and that others were seriously considering the matter.

The Lord Jesus prophesied in Revelation 19:7, 8, concerning his church in the latter times, as follows: "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints."

From this Scripture it was understood by many leading brethren that the church was not ready but she should "Make herself ready," as she said. Hence they had set their hearts to prayer, and were consequently led in one accord to stand for a clean church without worldly spot or wrinkle; also to form the Scriptural organization, so when Jesus came to receive his bride, he would find her prepared and ready, having cast to one side the organization patterned after the civil organizations of this world, and with world headquarters moved to the place he himself had chosen. Thus the reorganization became more and more impressed upon the church, and its needs more apparent. A set time and place therefore were chosen to perform this work. It was set for November 4, 1933, and the place chosen was Salem, West Virginia, U.S.A.

The following account of the reorganization meeting is copied from the Bible Advocate published at Salem, Nov. 6, of that year.

THE CHOOSING OF THE TWELVE, THE SEVENTY AND THE SEVEN

Several weeks prior to November 4th, a call was sent to many countries for prayer that God would again choose men to lead His church as in the former time. These countries were: Jerusalem, South Africa, Australia, Egypt, England, Norway, Germany, Switzerland, China, India, New Zealand, Panama, Japan, Jamaica, Cuba, Trinidad, Guam, Canada, Nova Scotia, Liberia, Barbados, Venezuela, Syria, Madagascar, Burma, Newfoundland, and Mexico.

The practice of choice by lot is very ancient among the Jews, and was practiced also by the early church, Acts 2:23 to 26. Therefore, after a call to prayer throughout the world was sent forth, besides to about ten thousand people in America, ministers and brothers and sisters in Christ met at Salem, W.Va., according to appointment on Nov. 4th. From one thousand miles westward, to nine hundred miles northeast, and six hundred miles south, they came together, most of them arriving Friday. Although tired from riding great distances, some being up driving for the two previous nights, they all joined together with the Salem church, and spent the entire night in fasting and prayer. A wonderful meeting indeed it was. How good to be there, and how short the passing hours. The time was not simply endured but enjoyed.

In Salem, the city of peace, many hearts rejoiced with love, and the sacred presence of God hallowed the meeting.

The meeting was opened by singing, "Oh, To Be More Like Jesus"; "The Church of God"; and "Humble Thyself to Walk With God." Beginning on Friday afternoon, we began to fast and remained in prayer until the early morning hours of the Holy Sabbath, then letters were gone over from ministers and names gathered, sent in from far and near. One hundred and forty names were presented, and a box was prepared from which to draw the names according to the leadings of God, for these respective offices. As we approached the set time, it seemed we could feel the presence of God. The power of His presence through the world circle of prayer was keenly apparent, and hearts rejoiced in the hope and joy of his salvation.

The congregation then made choice of three men whose names were placed on separate slips of paper, and dropped into the box. A prayer was given that God would make choice of one of these three, whom He could best use and guide in drawing out the ministers names for the twelve and the seventy. Elder Dodd drew out one slip which contained the name of Brother John Adams of Salem.

Ministers' names were then placed into the box, and a brief silent prayer given. It was just a few minutes past eleven A.M., Washington time. The names for the Twelve were drawn out in the following order, by Brother Adams:

No. 1, Elder J. M. Oren-Naerem, of Norway; No. 2, Elder F. C. Robinson, of Missouri; No. 3, Elder R. A. Barnes, of Arkansas; No. 4, Elder R. L. Taylor, of Oregon; No. 5, Elder C. Heywood, of Michigan; No. 6, Elder W. W. McMicken, of West Virginia; No. 7, Elder C. E. Groshans, of Indiana; No. 8, Elder Henry Wood, of Massachusetts; No. 9, Elder Raymond Saenz, of Mexico; No. 10, Elder H. Negby, of Palestine; No. 11, Elder John Kiesz, of Missouri; No. 12, Elder Chas. L. Royer, of Connecticut. A prayer of thanks was now given by Elder Dodd.

These names were written down one by one as chosen, by Elder O. D. Grimm, acting as Secretary pro tem. Another short season of silent prayer was then called, and the names of the Seventy were chosen one by one.

They were as follows in the order of choice:

Elder John Anderson, Mo.; Elder D. Davis, Mich.; Elder H. Tavel, C. A.; Elder Adolph Gusman, Mex.; Elder William Bodine, Ark.; Elder Otto Haeber, Calif.; Elder E. H. Shadel, Ark.; Elder Robert Nance, Ark.; Elder L. M. Jackson, Ala.; Elder William Berry, South America; Elder W. A. Summers, Okla.; Elder John Brenneise, S. Dak.; Elder V. Amos, India; Elder Samuel Brown, London, England; Elder Will Barnes, Ark.; Elder Andrew J. Williams, Texas; Elder J. E. Benson, Pan.; Elder J. D. Bagwell, Ala.; Elder N. P. Daniel, India; Elder E. O. Bradberry, Ark.; Elder G. Flores, Elder L. F. Claspell, Ind.; Elder Kenneth Freeman, W.Va.; Elder V. J. Benjamin, India; Elder B. Israel, South India; Elder Pete Bartschi, Ark.; Elder S. A. Oberg, Ore.; Elder H. Snyder, Wash.; Elder J. A. Ijames, Jr., N.C.; Elder A. H. Stith, Idaho; Elder T. V. Taylor, La.; Elder D. B. Garcia, Mex.; Elder E. Campos, Mex.; Elder E. P. Roche, Mich.; Elder J. E. Codrington, Pa.; Elder Noah Barnabas, Palestine; Elder C. Sobers, New York City; Elder A. C. Turner, Mich.; Elder E. Echiavaria, Tex.; Elder Herbert Armstrong, Ore.; Elder A. Steede, Mich.; Elder J. W. Tarver, La.; Elder J. A. Ijames, N.C.; Elder J. E. Hamilton, C. A.; Elder Allen Castor, B.W.I.; Elder J. G. Smith, Cal.; Elder L. W. Runyon, Okla.; Elder C. O. Vallery, La.; Elder J. M. Rodriguez, Tex.; Elder J. Servantes, Mex.; Elder W. W. West, Calif.; Elder E. J. Younce, Ill.; Elder V. J. Joseph, India; Elder C. O. Dodd, W. Va.; Elder J. Siler, Mich.; Elder Archie Craig, Okla.; Elder Roy Kanady, Ark.; Elder B. Bernsten, China; Elder G. Thompson, Panama Canal; Elder James Relford, Kan.; Elder Chas. J. Ellis, British West Indies; Elder Charles Welch, Okla.; Elder E. H. Jenkins, Ark.; Elder Ed. Severson, Okla.; Elder W. C. Bryce, Tex.; Elder Albert Bodine, Ark.; Elder Arthur Barnes, Ark.; Elder Hugh Brown, London, England; Elder Will Briley, Ark.; Elder F. G. Zoller, Neb.

Following a prayer of grateful thanks to our dear heavenly Father for leading in this work, the assembly proceeded as in Acts 6:1 to 6 in choosing the seven men to place over the business affairs of the church. The choice resulted as follows:

A. N. Dugger of Missouri, C. O. Dodd of West Virginia, John Brenneise, of South Dakota, Hugh Miller of Nebraska, F. L. Summers, of West Virginia, John Adams of West Virginia, R. E. Winsett of Tennessee.

A prayer service followed in which the hands of those of the Twelve present were laid upon the Seven who were at this meeting and they were thus set apart for the work assigned, as in Acts 6:6. A prayer then followed for the officers chosen who were not present, that God would lead them and fully set them apart for the life duties thus involved.

It was late in the afternoon, and although the brethren had been fasting and praying since the beginning of the Sabbath the evening before, they were not hungry. They had been feasting on spiritual food, manna from heaven, and it was indeed refreshing to the soul. All were filled with joy, strengthened by the presence and power of God, and felt that it was good to be there. -- From Bible Advocate, page 5, Nov. 6, 1933.

Following the reorganization new life and new activity sprung forth like the budding trees at springtime. Workers all over the world were inflamed with zeal to push the Third Angel's Message as never before, and the Holy Spirit, operating through men and women to go forth and bear fruit for the Master, was everywhere apparent.

The brethren voted unanimously for the world headquarters to be Jerusalem, Palestine, and money was secured for the purchase of a building there for the headquarters building, and the work there began progressing with a great and wonderful future.

While Jerusalem was chosen for the world headquarters, the United States headquarters was Salem, West Virginia; the Mexican headquarters, Mexico City, Mexico, D. F.; European headquarters, Rosenburg, Egersund, Norway; Indian headquarters, Jonnalapalem, Penumentra, W. Godavaria, South India.  

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