At first glance the small group
seemed similar to any other
funeral procession: members
of the clergy, curious onlookers, and
men with grave digging tools. Only
one thing was missing—a cof n with
the deceased.
Strange and Angry Funeral
As the group entered the graveyard of the parish church of St. Mary in Lutterworth, England, a sense of excitement—and revenge—permeated the air. At last, 43 years after the arch- heretic John Wycliffe was laid in his grave, he would receive his due.
Reaching the gravesite, the men eagerly tore at the ground, digging deeper until at last their picks struck wood. Ripping open the cof n, unsancti ed hands threw Wycliffe’s bones from their resting place and into a blazing re.
Not able to execute him during his life, the Papacy was determined to accomplish its ends following his death. After the bones of John Wycliffe were turned to ashes, the proud prel- ates scooped up his remains and poured them into the nearby River
Strange and Angry Funeral
As the group entered the graveyard of the parish church of St. Mary in Lutterworth, England, a sense of excitement—and revenge—permeated the air. At last, 43 years after the arch- heretic John Wycliffe was laid in his grave, he would receive his due.
Reaching the gravesite, the men eagerly tore at the ground, digging deeper until at last their picks struck wood. Ripping open the cof n, unsancti ed hands threw Wycliffe’s bones from their resting place and into a blazing re.
Not able to execute him during his life, the Papacy was determined to accomplish its ends following his death. After the bones of John Wycliffe were turned to ashes, the proud prel- ates scooped up his remains and poured them into the nearby River
Swift, hoping to leave no trace of the
man or his work.
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1
While Martin Luther was bringing
God’s Word to the common people in
Germany, William Tyndale followed in
the footsteps of Wycliffe by setting out
to provide a new English translation
of the Bible. While Wycliffe’s Bible had
been translated from the Latin text,
Tyndale worked from the original lan-
guages of Greek and Hebrew. His
work was not welcomed in England,
so Tyndale ed to Germany, where in
1525 his New Testament emerged—
the rst to be printed, from the origi-
nal Greek, in the English language.
Promptly smuggled into England, Tyndale’s translation was welcomed by the people, but hated by the authori- ties. While translating the Old Testa- ment, Tyndale was betrayed in 1535. After suffering in prison for 500 days, Tyndale was martyred—strangled with chains and burned at the stake. Trusted friends completed his work, and Tyn- dale’s complete Bible translation was published several years after his death.
Promptly smuggled into England, Tyndale’s translation was welcomed by the people, but hated by the authori- ties. While translating the Old Testa- ment, Tyndale was betrayed in 1535. After suffering in prison for 500 days, Tyndale was martyred—strangled with chains and burned at the stake. Trusted friends completed his work, and Tyn- dale’s complete Bible translation was published several years after his death.
Swift, hoping to leave no trace of the
man or his work.
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1
While Wycliffe escaped the re until after his death, many others who came after were burned at the stake, beheaded, drowned—martyred for their faithfulness to God and His Word.
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1
While Wycliffe escaped the re until after his death, many others who came after were burned at the stake, beheaded, drowned—martyred for their faithfulness to God and His Word.
The Reformers’ Passion
Why did these men go through such pain and suffering, even death, to bring the Word of God to people? Because they longed for people to know God’s truth. Once the public’s eyes were opened to the truth of the Bible, they would see the contradic- tions between what God’s Word said and what the priests taught. The truth would set them free from the grip of fear that the institutional church held.3
Ellen White shared the Reformers’ passion for giving everyone access to the Scriptures. “The Bible was not given only for ministers and learned men,” she wrote. “Every man, woman, and child should read the Scriptures for himself or herself. Do not depend on the minister to read it for you. The Bible is God’s Word to you. The poor man needs it as much as the rich man, the unlearned as much as the learned. And Christ has made this Word so plain that in reading it no one need stumble.”4
Because of the Protestant prin- ciples of accepting the plain reading of the text and allowing the Bible to interpret itself, most of our founda- tional truths—the Sabbath, the state of the dead, the sanctuary and the investigative judgment—were estab- lished by the time the Seventh-day Adventist Church was of cially orga- nized in 1863.
Commenting on this foundational Bible study, Ellen White wrote, “Elder [Hiram] Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the
Why did these men go through such pain and suffering, even death, to bring the Word of God to people? Because they longed for people to know God’s truth. Once the public’s eyes were opened to the truth of the Bible, they would see the contradic- tions between what God’s Word said and what the priests taught. The truth would set them free from the grip of fear that the institutional church held.3
Ellen White shared the Reformers’ passion for giving everyone access to the Scriptures. “The Bible was not given only for ministers and learned men,” she wrote. “Every man, woman, and child should read the Scriptures for himself or herself. Do not depend on the minister to read it for you. The Bible is God’s Word to you. The poor man needs it as much as the rich man, the unlearned as much as the learned. And Christ has made this Word so plain that in reading it no one need stumble.”4
Because of the Protestant prin- ciples of accepting the plain reading of the text and allowing the Bible to interpret itself, most of our founda- tional truths—the Sabbath, the state of the dead, the sanctuary and the investigative judgment—were estab- lished by the time the Seventh-day Adventist Church was of cially orga- nized in 1863.
Commenting on this foundational Bible study, Ellen White wrote, “Elder [Hiram] Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the
entire night, praying for light and
studying the Word. Again and again
these brethren came together to study
the Bible, in order that they might
know its meaning, and be prepared to
teach it with power.”5
A Critical Eye
Today some disparage the idea of a “plain reading” of the text. To their way of thinking, it is necessary to approach the Bible with a critical eye to under- stand what parts of God’s Word have meaning for us in the twenty- rst cen- tury. Rather than comparing scripture with scripture, they set human wisdom as the arbiter between what is relevant and what is not.
One of the biggest battles we face as Seventh-day Adventists is the battle over the authority of the Bible.
Let’s remember that the Scriptures are our only safeguard as we faithfully follow and promote the historical-bibli- cal method of interpreting Scripture, allowing the Bible to interpret itself, line upon line, and precept upon precept.
Note the following instructions about accepting the Bible as it reads: “God requires more of His followers than many realize. If we would not build our hopes of heaven upon a false foundation we must accept the Bible as it reads and believe that the Lord means what He says.”6
Methods of Bible Study
The Seventh-day Adventist Church has an of cial document on how to study the Bible. Voted by the General Conference Executive Committee at its Annual Council in Rio de Janeiro, Brazil, the document “is addressed to all members of the Seventh-day Adventist Church with the purpose of
A Critical Eye
Today some disparage the idea of a “plain reading” of the text. To their way of thinking, it is necessary to approach the Bible with a critical eye to under- stand what parts of God’s Word have meaning for us in the twenty- rst cen- tury. Rather than comparing scripture with scripture, they set human wisdom as the arbiter between what is relevant and what is not.
One of the biggest battles we face as Seventh-day Adventists is the battle over the authority of the Bible.
Let’s remember that the Scriptures are our only safeguard as we faithfully follow and promote the historical-bibli- cal method of interpreting Scripture, allowing the Bible to interpret itself, line upon line, and precept upon precept.
Note the following instructions about accepting the Bible as it reads: “God requires more of His followers than many realize. If we would not build our hopes of heaven upon a false foundation we must accept the Bible as it reads and believe that the Lord means what He says.”6
Methods of Bible Study
The Seventh-day Adventist Church has an of cial document on how to study the Bible. Voted by the General Conference Executive Committee at its Annual Council in Rio de Janeiro, Brazil, the document “is addressed to all members of the Seventh-day Adventist Church with the purpose of
providing guidelines on how to study
the Bible.” It then explains two differ-
ent approaches to Scripture:
The historical-critical method minimizes the need for faith in God and obedience to His command- ments. In addition, because such a method de-emphasizes the divine ele- ment in the Bible as an inspired book (including its resultant unity) and depreciates or misunderstands apoca- lyptic prophecy and the eschatological portions of the Bible, we urge Adven- tist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method.
In contrast with the historical- critical method and presuppositions, we believe it to be helpful to set forth the principles of Bible study that are consistent with the teachings of the Scriptures themselves, that preserve their unity, and are based upon the premise that the Bible is the Word of God. Such an approach will lead us into a satisfying and rewarding expe- rience with God.7
God has given us a mandate from heaven to be defenders of His Word because it has been shown to be true and it changes people’s lives. The world is awash in existential behavior—peo- ple think everything is relative, but it is not! There are absolutes, and they are found in the Word of God and our faithful adherence to His Word.
Make Time for God’s Word
We are living in the Laodicean last- day period when Christianity is often super cial. The devil will try every- thing to distract us from the Bible and the truth. Every possible means will be used: recreation, media, amusements, work, music, disagreements and inter- nal ghting, false teachings, family discord, economic problems—any- thing that will take time away from God’s Word.
The historical-critical method minimizes the need for faith in God and obedience to His command- ments. In addition, because such a method de-emphasizes the divine ele- ment in the Bible as an inspired book (including its resultant unity) and depreciates or misunderstands apoca- lyptic prophecy and the eschatological portions of the Bible, we urge Adven- tist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method.
In contrast with the historical- critical method and presuppositions, we believe it to be helpful to set forth the principles of Bible study that are consistent with the teachings of the Scriptures themselves, that preserve their unity, and are based upon the premise that the Bible is the Word of God. Such an approach will lead us into a satisfying and rewarding expe- rience with God.7
God has given us a mandate from heaven to be defenders of His Word because it has been shown to be true and it changes people’s lives. The world is awash in existential behavior—peo- ple think everything is relative, but it is not! There are absolutes, and they are found in the Word of God and our faithful adherence to His Word.
Make Time for God’s Word
We are living in the Laodicean last- day period when Christianity is often super cial. The devil will try every- thing to distract us from the Bible and the truth. Every possible means will be used: recreation, media, amusements, work, music, disagreements and inter- nal ghting, false teachings, family discord, economic problems—any- thing that will take time away from God’s Word.
But now is the time to make sure to
read the Bible each day. God’s Word is
vitally important because it brings us
face to face with Jesus Christ. It teaches
us that salvation is possible only
through complete reliance on Him. It
tells of His life and death, His resurrec-
tion, and His ministry for us in the
Most Holy Place of the heavenly sanc-
tuary. It reminds us that the Sabbath is
Christ’s special seal and covenant with
His commandment-keeping people. It
con rms our belief and hope in a
soon, literal second coming of Christ,
our Redeemer. It helps us to know that
we serve a God who will never fail and
whose church will be triumphant
against the attacks of the devil.
Now is the time to develop total faith, con dence, and trust in the Word of God. We know that a time is coming when we will not be able to trust our senses, that an “almost overmastering delusion”8 and deception so alluring
Now is the time to develop total faith, con dence, and trust in the Word of God. We know that a time is coming when we will not be able to trust our senses, that an “almost overmastering delusion”8 and deception so alluring
will be presented that “if possible, even
the elect” will be deceived (Matt. 24:25).
Now Is the Time
A storm is coming. Now is the time to build upon the rm foundation of God’s Word. Jesus Himself tells us how to be ready: “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the oods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock” (Matt. 7:24, 25).
Our faith and beliefs must be built upon the timeless Word of God. The Bible, which has been faithfully pre- served and sealed with the blood of martyrs, transcends time and culture. It is God’s living Word, and through the guidance of the Holy Spirit, we can nd the answers that are so des- perately needed now.
Now Is the Time
A storm is coming. Now is the time to build upon the rm foundation of God’s Word. Jesus Himself tells us how to be ready: “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the oods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock” (Matt. 7:24, 25).
Our faith and beliefs must be built upon the timeless Word of God. The Bible, which has been faithfully pre- served and sealed with the blood of martyrs, transcends time and culture. It is God’s living Word, and through the guidance of the Holy Spirit, we can nd the answers that are so des- perately needed now.
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