"Incidental Features" Misunderstanding - Error - Part 3

Between the period of 2004 - 2006 a certain "US Pilgrim" served local classes in America with the topic: "Incidental Features." In a recent convention held in Tulsa, OK, this same "US Pilgrim" made the comment that this talk would make a return to his discourse repertoire. This brother has misinterpreted Brother Russell's cultural and technical use of that term, and has convinced himself that many essential features of GOD's plan like "Faith Justification" and "The Great Sacrifice for Sin." are in today's meaning of the word "Incidental."

Fact:

The redemptive part of GOD's plan was thoughtfully planned, and deliberate.

R5409: "...The essential features of the Gospel are that Jesus came from above--that He was holy, harmless and undefiled, and gave Himself a Ransom-price for sinners. God recognized the merit of His work and raised Him from the dead, and He ascended on High, there to appear in the presence of God--first for the Church class, later for the world. All this the Christian accepts by faith."

Conclusion: The US Pilgrim who has preached this error should offer a correction.

"Incidental Features" Misunderstanding - Error - Part 2

Between the period of 2004 - 2006 a certain "US Pilgrim" served local classes in America with the topic: "Incidental Features." In a recent convention held in Tulsa, OK, this same "US Pilgrim" made the comment that this talk would make a return to his discourse repertoire. This brother has misinterpreted Brother Russell's cultural and technical use of that term, and has convinced himself that many essential features of GOD's plan like "Faith Justification" and "The Great Sacrifice for Sin." are in today's meaning of the word "Incidental."

Reason, Scripture, and Fact

Scripture - The Writings:

This "US Pilgrim" attempts to backs his claims that this information is found in the writings. Attached is an example from R4555. Also see R4137 and R4656

R4137: "...Our Lord's mission was primarily to make the great sacrifice for sin, which was the redemption price, and to secure ultimately the release of mankind from the sentence of original sin. As an incidental feature connected with the world's salvation through his sacrifice, he preached the good tidings and called for followers to walk in his steps and to be joint-sacrificers with him, and thus ultimately to be joint-heirs with him in the work of distributing the blessings and favor of God,
secured through his death..."

R4555: "... Nevertheless the divine plan does not end with the deliverance of "the Church of the firstborn whose names are written in heaven" and who shall share with Christ in "his resurrection"--the first, or chief resurrection. The appropriation of the merit of Christ first to the Church is merely an incidental feature of the Divine Plan. Soon the Church shall have shared by the privilege now granted to believers of becoming dead with Christ to the earthly interests and alive as New Creatures by the first resurrection..."

R4656: "...Their hope will be the same as that of the remainder of the world, viz., a hope of actual justification during the Millennial Age --Restitution. In other words, this matter of faith-justification is merely an incidental feature connected with the consecration to death--for the selection of this special class which is now being called. To impute justification to any except these would be greatly to their disadvantage."

Modern definitions belonging to the word "Incidental" are:  (chance, accidental, untended, unintentional, unplanned).  Additional definitions that should be considered from the late 1800's, early 1900's include "Natural Occurring Event", "Followed By" etc.
 

"Incidental Features" Misunderstanding - Error - Part 1

A certain pilgrim in the US continues to misinterpret the Parousia truth writings, and has convinced himself that many essential features of GOD's plan like "Faith Justification" and "The Great Sacrifice for Sin." are in today's meaning of the word "Incidental."

Reason, Scripture, and Fact

Reason:

First question we might want to ask this Brother:  What part of the Ransom, and sacrificial death of our Lord in GOD's plan should be considered incidental? ( chance, accidental, untended, unintentional, unplanned, etc.)

Youthful Worthies—Do they Have The Imputed Merit Of Jesus For Their Standing.

Question (1921)—The Ancient Worthies had their faith imputed to them for righteousness, and were regarded by God as friends, and as such had access to Him. Is this the standing of the Youthful Worthies, or do they come through the Way—Jesus?

Answer.—All of the tentatively justified have their faith imputed to them for righteousness. This would, therefore, include the Youthful Worthies as well as
the Ancient Worthies. Just like the Ancient Worthies, the Youthful Worthies are not sons of God; for neither Christ’s merit has been imputed, nor has the spirit
begettal been given to either Class. Just like the Ancient Worthies they are friends of Jehovah God, and have access to God; but not to Him as their Father, even as was the case with the Ancient Worthies. They are not to pray to Him as their Father, but as Jehovah, their God. They are not introduced to the Father by the Advocate, though Jesus as God’s Vicegerent acts providentially toward them, as He did in His prehuman condition toward the Ancient Worthies. Therefore they do not by Him have access through the one Spirit to the Father as the Church does.—Eph. 2: 18. ’21-9

Youthful Worthies—Would It Be Proper To Say That They Are Tentatively Covered By The Imputed Merit.

Question (1952)—Would it be proper, then, to say that the Youthful Worthies are covered tentatively by Jesus’ imputed merit and that it will not be used for the world of mankind until after all the Youthful Worthies have finished their earthly course?

Answer.—Yes. The Epiphany Messenger stated the matter as follows (P. ’46, p. 104, col. 2, 50-53): “Godward the application [of the ransom-merit] will be made instantaneously after the complete death of the Great Company and Youthful Worthies, who are covered, the former vitalizedly, the latter tentatively, by the imputed merit.” We see, therefore, that the Youthful Worthies enter into their complete death before the ransom-merit is applied for the world, prior to which they are tentatively covered by it. In the Jan. Herald, 1946, p. 6, par. 1, appears the following: “It will be seen that God’s wisdom planned every step in the salvation of the four elect classes, that God’s love provided all the sacrifices, including the ransom sacrifice, for their winning, and that Divine power executed every step of it, on the basis of an imputative use of the ransom. Note how wisely Divine wisdom planned for an imputative, a reckoned, and not an actual purchase by the ransom on behalf of the elect classes.” Obviously, then, the Youthful Worthies need the imputation, though tentatively held, of Christ’s ransom-merit as their covering in their covenant relationship with God during their earthly course; and surely the God who invited them to this high privilege of consecration would not deprive them of their standing under the tentatively imputed ransom-merit until they have had full opportunity to make their calling and election sure. It is not logical to suppose that Jehovah, who is a God of order, would begin the non-elective salvation before the elective salvation is entirely completed and the last class to leave the earth, the Youthful Worthies, have all gone into death. In The Herald, Jan., 1946, p. 6, par. 2, we read: “After the three elect classes of the present will have left this world, and thus will no longer need the imputation of Christ’s ransom-merit, then it will be free to be used for the actual purchase of Adam and his race of the unbelief class.” We may be sure, therefore, that its tentative imputation will be available for the Youthful Worthies until they will have finished their course. ’52-45

How many times did the door shut? (P3, Pg. 213 cont.)

The Gospel age has been the calling time: first, for calling sinners to repentance and to faith in Christ the Redeemer; and, second, for calling the justified ones to joint-heirship with Christ in his Kingdom, on the condition of following now in his footprints of self-sacrifice, even unto death—as the condition of acceptance to the Kingdom work and honors of the coming Millennial age. When, therefore, the Lord tells us that the closing period of the age will be a harvest time, it indicates clearly a radical change—from sowing to reaping, from calling to testing the called and closing the work begun by the call.

How many times did the door shut? (P3, Pg. 213)

On the other hand, the closing of the "door," in the parable of Matt. xxv., marks the full end of all opportunity for any, even of the "called" ones, thereafter to attain the prize of the high calling. It marks the end of all opportunity to prove worthy of the prize by faithfulness in the service: all opportunity for service will there terminate, in the "night" wherein no man can work ( John 9: 4). It is manifest, therefore, that the door, or opportunity, thus to make our calling and election sure, does not necessarily close when the call, or general invitation to all believers to enter, ceases to go forth. And, while the door stands open, it indicates that any believer who is anxious to enter and ready to comply with the conditions may yet do so, even though the general "call" or invitation to enter is no longer sent out. As a matter of fact, the door or opportunity to labor and sacrifice has not yet closed, though the general call ceased in 1881.

How many times did the door shut? (P3, Pgs. 212-213)

The ending of the high calling to joint-heirship with our Lord Jesus in the Kingdom of God, it should be distinctly understood, is not the shutting of the door in the parable of the virgins. Though the general "call" to this favor ceased in 1881, the "door" is yet open. The call is the general invitation of God, to all justified believers in the Redeemer, to follow in his footsteps of self-sacrifice, even unto death, and thereby prove their worthiness to reign with him in glory. This favor had a definite time for beginning: the waiting disciples were accepted to it on the day of Pentecost, A.D. 33. And it has had, as already shown, a definite time of ending; viz., October 1881.*

How many times did the door shut? (P3, Pgs. 207-208)

There are three ways in which the closing of this door might be indicated: first, by a definite Bible state the exact date; second, by such a reversal of public sentiment with reference to the truth, that fidelity and its service would no longer meet with opposition and when suffering with Christ for the truth's sake (Rom 8: 17) would be no longer possible; or third, by such a of affairs obtaining in the world that all opportunity for such service would be effectually obstructed, thus leaving no opportunities for candidates to enter into the work and to develop and prove their love and faithfulness by their activity and endurance.

Though we are definitely informed that the door will be shut sometime in this harvest period or end of the age, the Bible does not give the exact date; and, although after the great time of trouble there will be a grand reversal of public sentiment in favor of truth and justice, we have no intimation whatever that such a condition of affairs will obtain until after the harvest period is fully ended. But we have a clear intimation that the door will be shut in the manner last named; for, before the Millennial day breaks, we are forewarned of a dark night wherein no man can labor—"The morning cometh, and also the night"— Isa. 21: 12. See also Vol. 11, chap. viii.

Pastoral Memorial Service Begins October 5th

Friday October 5 - 7th, 2012

Memorial Archive:

http://www.ustream.tv/channel/12016985 

How many times did the door shut? (P3, Pg. 207)

In view of its glorious termination, the opportunity walk in this narrow way of self-sacrifice for the truth’s sake is the grandest privilege that was ever offered to any creature. The privilege of suffering with Christ and in his cause, after first recognizing him as our Redeemer, is therefore the door, and the only door of opportunity which the glory to follow, as the bride and joint-heir of Christ, can be reached.

How many times did the door shut? (P3, Pgs. 206-207)

Consider this "door" of opportunity and privilege, soon to close. Our Lord called it a gate, and said that during the Gospel age it would be difficult both to find and to enter it, and advised us to make great effort to enter, if we would share the immortality and Kingdom honors, to which it and no other door leads. He said, therefore, "Strive to enter in at the strait gate; for many, I say unto you, shall seek to enter in and shall not be able, the Master of the house hath risen up and shut to the door (Luke 13: 25). This narrow way, as we have already seen,* is the way of self-sacrifice in the interest of the)] and work. The way is made narrow by the circumstances of the present time, by the opposition of the worldly spirit against truth and righteousness, so that whoever walks in the footprints of our Leader and Forerunner will find the way narrow or difficult and must suffer persecution. To walk in this way, as our Lord set us an example that we should follow in his steps, implies not only a passive conformity to his disposition or spirit, but also an active, energetic zeal in the promulgation of his truth at all hazards. And all who walk in this narrow way, faithful as he was faithful, unto death, have fellowship in his sufferings, and will also in due time have fellowship in his glory, at the marriage feast, in the glory to be revealed at his appearing and Kingdom—Phil. 3:10: 1 Pet. 4: 13.

How many times did the door shut? (P3, Page 206)

An open "door" symbolizes an opportunity of entrance to certain conditions and privileges; a shut door represents the termination of such privilege or opportunity. The privilege, invitation or opportunity of the Gospel age, granting, under restrictive conditions, to believers in Christ, entrance into joint-heirship with him in the heavenly Kingdom and to the divine nature, is the "door" by which we "have access into this grace [favor] wherein we stand"; namely, into the hope of sharing the glory of God. (Rom. 5: 2.) This door, which has stood open throughout the entire age, is sometime to be closed; and the door in the parable of the virgins marks this close, the termination of all such opportunities and privileges. This parable of the virgins merely portrays the events in the close of this age among those of the true Church living at that time. The "door" of this parable represents that certain special privileges, the consummation and goal of all the favors of the Gospel age, will be open to the "wise virgins" in the time of harvest; and the closing of the door when all of this class shall have availed themselves of such privileges represents the close of all the favor and privileges of the Gospel age; because the feast represents in full the Gospel advantages and privileges, being a representation of the grand consummation to which all other favors lead, the promised Kingdom glories.

Memorial Service Oct. 5 - 7, 2012 - Ustream

The 2012 Pastoral Memorial Service will be streamed live October 5 - 7 from Chicago as events take place.

Link and schedule will be available soon!

E Vol 8 Pages 619-620 Treats Youthful Worthy's "Tentative Justification"

(15) A number of times in The Present Truth, e.g., when treating of Ex. 12: 43-50, in the article on Israel's Enslavement And Deliverance, and of Ruth 2-4, in the article on Ruth, Type And Antitype, we pointed out that the strangers in the land (v. 14) type the Youthful Worthies. Their dwelling in the land types their being consecrated, i.e., in the Truth and its Spirit, while their not being born there types their not being Spirit-begotten. It is of the Youthful Worthies that v. 14 treats. For such an one to keep the antitypical Passover unto the Lord, it is necessary that he do exactly what the new creatures do with it (v. 14). He must keep it according to the statute (chukath) of the Passover and according to the judgment, ordinance (mishpat) of the Passover. According to the doctrine (mishpat—judgment, ordinance) he must keep it, i.e., in living faith in the Lamb as tentatively justifying him, through the tentative imputation of His merit. And according to the practice (chukath—statute) he must keep it, i.e., during the Gospel-Age from 1881 onward as a part of Nisan 14, with the leaven of sin and error purged out, with the unleavened bread of sincerity and Truth and with the bitter herbs of trials, sufferings and persecutions, with the staff of God's Word in hand as his support, with the girdle of service about his loins and journeying out of symbolic Egypt to antitypical Canaan. When v. 14 tells us that there is one statute for the stranger and the Israelite born in the land, it gives us the thought that in the antitype there is no difference in what consecration requires of the new creatures and of the Youthful Worthies. They make the same vows of deadness to self and the world and aliveness to God. The difference is, therefore, not in the obligations that they take upon themselves, but in the use God makes of their consecration: the consecration of some is accepted by God through the begettal of the Spirit and that of the others is not. But the same antitypical Passover doctrines and practices both classes are to live out—one statute to the stranger and to the one born in the land. But as the Youthful Worthies now do these things, not as the parts of a trial for life, but of faith and loyalty, they will unto a completion do these things Millennially and in the Little Season as the parts of a trial for life.

"We Are Perfect?" Part 4 - E4. Pgs. 461-462

(63) Question: Do the Youthful Worthies in this Age have to develop perfect love?

Answer: If the question were put as follows, Are the Youthful Worthies now on trial for life, i.e., are they being tried along the lines of perfect love, on which trial for life must be, we would have to answer, No; for their trial is like that of the Ancient Worthies, who evidently were not on such a trial, as is proven; e.g., by the cases of Samson and David who were among the approved Ancient Worthies (Heb. 11: 32, 39), but who died wishing evil on enemies of theirs. But the Youthful Worthies must now develop disinterested love in some measure, though not necessarily unto perfection; for to carry out a consecration unto death, which is not a demand of justice, duty love, but is a matter of privilege, disinterested love, it is inevitable, if one is faithful, that he develop a measure of disinterested love, though not necessarily unto perfection, i.e., crystallization. In the case of the Little Flock and the Great Company, their trial being for life, they must develop disinterested love unto crystallization, otherwise they could not get life. The Youthful Worthies, not now being on trial for life, are not required to develop disinterested love unto crystallization. We would not even say that they must develop perfect untested love, i.e., gain the mark, though some of them do it, which will bring them a higher reward in the Millennium than those of them who do not develop it. Apparently God does not now permit to come upon them such trials as would be necessary to develop disinterested love unto perfection, crystallization. But He does have come upon them such trials as will test their faith and devotion to righteousness sufficiently to qualify them for Millennial princeship, as well as such as will measurably test their disinterested love.

"We Are Perfect?" Part 3 - PT. 1947, Pg 115

…And if only those who have faith have been called throughout this Gospel Age, what shall we say of the testings of faith for these? The Apostle's intimation is that their faith will need a great testing. He says, "The trial of your faith is much more precious than that of gold which perisheth" (1 Pet. 1: 7). Gold has a special value at the present time by reason of its scarcity—a value that will perish when with the new order of things it will be as easy to have gold as to have clay or iron; but the "Little Flock," which the Lord is selecting during this Gospel Age, is always to be specially precious in that to this class alone of humanity, so far as the Divine revelation shows, will be granted the Divine nature, with its glory, honor and immortality. Hence the trial of the faith of this class is very precious, a very important matter. None shall be admitted to that glorious immortality without first being tested and proven by the Lord. But here again let us remember that our testing is not as respects the flesh, to see whether or not we are perfect in the flesh, but on the contrary we are assured that God knoweth our condition—that all things are open and naked before His sight, and that He declares that we are all imperfect. What then is God seeking in us? The development and perfection of faith! The first element in it is to believe in Him as a faithful, wise, true God; and secondly to believe in His revelation of Jesus as His Son, and the one through whom He has provided a covering for our imperfections, our blemishes, past, present and future. This is the essential phase which must be held on to, and which He will therefore test in order to prove our loyalty...

"We Are Perfect?" Part 2 - PT. 1919, Pg. 167

Whoever is controlled by the spirit of love will have this witness that he is infilled with God's Holy Spirit; for "God is Love." In due time this spirit will enlarge our hearts, our minds, our entire spiritual capacity. This does not prove, however, that we may not be sidetracked before we reach the end of our course, either by our own faults or those of others. The ideal condition is that we should be continually filled with the Holy Spirit of God and not engrossed with earthly things. But if upon careful self-examination we find that this is not our condition, we are not to feel discouraged. Rather we are to demonstrate our loyalty to the Lord and to the principles of righteousness by renewed efforts to do His will. He is watching us, not to see whether we are perfect according to the flesh, but to see whether or not we have the spirit of loyalty which is trying to control our imperfect earthly body. 

"We Are Perfect?"-Rightly Dividing the Word, Pt 1

The same confused Pilgrim (see April 26th posting) representing the Bible Standard Ministries who has been making statements that those of us who are consecrated living now have Christ's Imputed Merit, and are perfect, doesn't clarify his position. He doesn't understand the difference between those who were called during the Gospel Age (the Spirit Begotten) and those consecrating between the ages. He contradicts himself within his own discourses. His understanding of the Parousia and Epiphany Truth is like oil and water. Sad as this is, he has also been named as the next Executive Trustee of the Bible Standard Ministries. This is from his talk: In Prison, Out of Prison - Part 1

From 32 seconds to 1:03
"...We are living in a time when many changes are coming along in our understanding as we progress down our, our avenue of consecration and as God's plan comes, excuse me, ever closer to fruition, we are finding more and more progressive, thoughts we should be discussing with each other…"

From 3:34 to 4:13
"…John 8:36 We have been emancipated by the one named Jesus Christ, and the scripture reads 'If the Son therefore shall make you free, ye shall be free indeed.' Remember not too many years ago there was a gentleman that used that thought. 'Free Indeed' Martin Luther King, wasn't it…"

From 9:22 to 10:05
"…Now I want to take a little different avenue about from where we were committed by our mothers into condition of sin; and I want to ask the question Can we be perfect? and the answer is yes, God expects it of us. When we've use the word perfect, we think of that one that has, holy, come from the sand, to the glass, to the crystal. We are working on crystallization of our character, that is the whole purpose of where we are today in God's plan…"

From 11:35 to 12:15
"…Gen 17:1… and the scripture goes on: and said unto him, I am the Almighty God; walk before me, and be thou perfect. This is what God expected when he made a covenant with him that he would walk before Him and be perfect. The thought of being perfect here is to do our very best. Be the best we know how to be…"

From 14:16 to 15:07
"…We can be perfect in the sense that God is perfect in Matt 5:48 there is the text where God gives us what he expects us to be, 5: 48 'Be ye therefore perfect, even as your Father which is in heaven is perfect.' These are Jesus' words to the one's he was addressing at that time. Be thou perfect..."

Here is a truth reference stating the opposite, from THE TRIAL OF YOUR FAITH, R4004 Pg. 170.
We are glad to have the testimony of the Apostle that these grand characters of the past met with the divine approval, and fell asleep in death to await at the resurrection a grand reward--their trial and testing having been successfully finished. But in the same connection the Apostle tells us that in the divine plan the "little flock" of this Gospel age has been called to a still higher station and privilege and blessing than the ancient worthies. The Apostle's words are, "These died in faith, not having received the thing promised; God having provided some better thing for us [the Gospel Church], that they without us should not be made perfect." Their perfection will be to the human nature; ours, if we are of the very elect, will be to the divine nature, far above angels, principalities and powers. What then shall we suppose respecting God's approval in the Gospel Church, and the tests that he will apply? Can we think that he would make faith a test in the past and ignore it as respects the present election? Nay, verily! Faith is still the test of all who would please God. So then, as God in the past selected for the channels of his promises and blessings only those who could exercise faith, we may expect that in the present time the Lord has nothing whatever to offer except to those who can exercise faith in him and in his promises. We know that this must of necessity signify that the called of this Gospel age would be a very much smaller number than the whole population of the world; and then again we have the further declaration that of the called few will be chosen.

What does this signify except that few will prove themselves to have the requisite faith and obedience to please God, to be counted worthy a share in the Kingdom with his dear Son, our Lord. And if only those who have faith have been called throughout this Gospel age, what shall we say of the testings of faith for these? The Apostle's intimation is that their faith will need a great testing. He says, "The trial of your faith is much more precious than that of gold which perisheth." (1 Pet. 1:7.) Gold has a special value at the present time by reason of its scarcity--a value that will perish when with the new order of things it will be as easy to have gold as to have clay or iron; but the "little flock," which the Lord is selecting during this Gospel age, is always to be specially precious in that to this class alone of humanity, so far as the divine revelation shows, will be granted the divine nature, with its glory, honor and immortality. Hence the trial of the faith of this class is very precious, a very important matter. None shall be admitted to that glorious immortality without first being tested and proven by the Lord. But here again let us remember that our testing is not as respects the flesh, to see whether or not we are perfect in the flesh, but on the contrary we are assured that God knoweth our condition--that all things are open and naked before his sight, and that he declares that we are all imperfect.

Who is the mother of these new 1878-81 Youthful Worthies?

At the Muskegon convention in 2012, the Executive Trustee was asked a similar question. His answer was Hannah. Do we find this in our writings? Hmmmm....

E13, p.8: "... Hannah additionally types the earthly elective truths and the servants that apply them to the earthly elect class, the Youthful Worthies developed in the end of the Age, i.e., from 1881 onward."

PT 1938,  p. 53: "...Hannah additionally types the earthly elective truths and the servants that apply them to the earthly elect class, the Youthful Worthies developed in the end of the Age, i.e., from 1881 onward."

PT 1972, p. 40: "Hannah types additionally the earthly elective truths and the servants that apply them to the subordinate earthly elect class, the Youthful Worthies, developed in the end of the Age, i.e., from 1881 onward. Further information on Hannah and her children is given in E 13, pp. 7-64."

"Watch and Pray"

OUR 1972 MOTTO TEXT
"Watch and pray. For yet a little while, and he that shall come will come, and will not tarry" (Matt. 26: 41; Heb. 10: 37).

FOR 1972 motto text we have, we believe with the Lord's guidance, chosen a combination of two texts which are logically closely related and apparently very timely. As the Lord's people approach to the very end of the Gospel Age and the complete overthrow of Satan's empire, they need to watch and pray more than ever before. Satan and his demons are more active than ever as they see the end of their dominion rapidly approaching. As Satan since 1874 is being bound in certain respects he becomes more active in others...

...Error has also greatly increased. New systems of error continue to spring up on every hand, and their multiplicity is appalling. Many errors in these systems are so plausible and subtle that they are very deceptive. Our Lord foretold that "there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect" (Matt. 24: 24—ARV)...

"Try The Spirits"

"TRY THE SPIRITS"

1 John 4: 1
THE APOSTLE JOHN exhorts in this text: "Beloved, believe not every spirit [teaching], but try [test, prove] the [and [teachings, doctrines] whether they are of God [he shows why this is necessary, and warns]: because many false prophets [with their false teachings] are gone out into the world [thus it is evident that the word spirits here means teachings]." Pastor Russell, "that faithful and wise servant," indicates (F 232, 278) that the spirits in this text are teachings and teachers (comp. Life-Death-Hereafter, pp. 129-132, 209). We are to "prove [test by the truth of God's Word] all things," all teachings presented to us by those we have reason to believe are true Bible teachers, and to hold fast only to those teachings that are good and true (Isa. 8: 20; Acts 17: 11; 1 Thes. 5: 21). We are not in any manner to accept the erroneous doctrines of false teachers or to give heed to their wrong practices, but, as the Apostle Paul advises, "from such turn away" (2 Tim. 3: 5; Rom. 16: 17)…

...Therefore this Scripture proves that, generally speaking, Jesus as God's Mouthpiece, and thus the exclusive Interpreter of the Word, would use in the end of this Age the Parousia and Epiphany Messengers as antitypical Aaron, generally speaking, to interpret to the brethren the Word as due, especially on new doctrines, prophesies and types. And during the earthly lifetime of these two Messengers, any attempt of others to unravel these three things as new matters would be the prohibited "gazing"—speculation—of Ex. 19: 21-25, and would meet with a cutting off from their standing, if wilfully persisted in (comp. P '76, p. 92, pars. 3, 4). Had this matter been heeded, the Lord's people in the Parousia, and especially in the Epiphany, would have been spared much confusion and many a fall from class standings before the Lord. 

We should, however, differentiate between "gazing" and watching for fulfilments of Scriptures (Hab. 2: 1; Luke 21: 36). We understand that this watching, as distinct from "gazing," means the meek and humble study of current events for signs of the times in the light of the Scriptural forecasts and interpretations given by God's special mouthpieces, including the one serving at the time, in order to see how these are being fulfilled...

PT. 1978

"Exposing and Refuting Error A Necessity"

EXPOSING AND REFUTING ERROR A NECESSITY

SOME have questioned the advisability of our exposing and refuting various errors from time to time, claiming that to do so is entirely negative and not really edifying or necessary for the welfare of the Lord's people. The thought has been expressed that we should merely state what we believe, and let others set forth and believe what they wish, without our pointing out or refuting any of their errors for our readers' benefit.

But let us not forget that a large part of the New Testament, of the teachings of both Jesus and the Apostles, is made up of this very kind of ministry—namely, showing the Satanic origin, and therefore the dangers and unsettling results, of the propagation of erroneous doctrines, which the Apostle Peter (2 Pet. 2: 1) so definitely refers to as "damnable heresies."

Our Lord prophesied and warned (Matt. 24: 4, 5, 24), "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." Throughout the Gospel Age, and even in our own day, how many antichrists have arisen (1 John 2: 18; 4: 3), and how many false prophets, deceiving many!

The Apostle Paul predicted and warned (Acts 20: 28-31), "Take heed therefore unto yourselves . . . for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them...

PT. 1965

Come To You In Sheep's Clothing

Fishmongers who seek to sell fish unfit to be eaten never cry, "Nasty, old fish," nor label them as such, but usually offer them as "nice, fresh fish"; likewise, "false prophets," of whom the Lord told us to beware, never identify their repudiations of the Truth, their restatements of old errors, their erroneous new interpretations, their misapplications of Scripture or their wild speculations as being such, but usually misrepresent them as being revelations from heaven, "advancing Truth," "new light," "mature thoughts," etc.

PT. 1958

Another Great Door of Favor

It is quite clear from the Scriptures, reason and facts that 1914 marked a very significant point of time in history, the end of the Times of the Gentiles and the beginning of the great Time of Trouble foretold in Dan. 12: 1 and referred to also by Jesus in Matt. 24: 21, 22.

But what many are not aware of is that 1914 marked also an important milestone for God's people. The plowman (the great Time of Trouble, as identified by Pastor Russell—Amos 9: 13; Z 5761) then overtook the reaper, those who were doing the harvesting work of gathering the remnant of the Spirit-begotten saints of God (Psa. 50: 5).

According to Rev. 7: 1-3, all of the Elect, the 144,000, were sealed in their foreheads before the wind—the World War—began to blow in 1914-16. Before the War began where they were, they all had received enough of the Truth as due to leave Babylon or wherever they were and to come into an understanding of the Truth as due on Jesus' Second Presence, etc. Before nominal Zion's travail, in the great Time of Trouble (Isa. 66: 7; 1 Thes. 5: 3), she brought to Spirit-begettal the Man-child—the full number of the Body of Christ, the one New Man of Eph. 2: 15.

Some of the Spirit-begotten remained after 1914 for many years to complete their earthly course, but the passage of time, as well as other considerations, show that now they have all finished their earthly course.

However, another great door of favor of God has opened—another special class has been developing here in the end of the Gospel Age—the Spirit-enlightened, Spirit-energized, non-Spirit-begotten, dedicated servants of Jehovah, who have consecrated too late to be of the Spiritual elect, but who are nevertheless greatly beloved of God and Christ and are given Their fellowship, joy, mercy and peace in believing (1 John 1: 3-7; Rom. 14: 17). They will have marvelous rewards in the Millennial Kingdom in association with the Ancient Worthies in its earthly phase. Pastor Russell referred to them in Z 5761 as "Those Consecrating Between the Ages."

PT. 1983

Actual and Tentative imputation

(17) God instructed that in such cases the leaders of His Gospel-Age people, as their representatives, should indicate openly His repentant people's faith in Jesus' perfect humanity as their substitute before Divine justice and their only hope for forgiveness (the elders ... shall lay their hands upon the head of the bullock, v. 15). Among such leaders of His people were Arius, Claudius of Turin, Berengar of Tours, Peter Abelard, Peter Waldo, Marsiglio, John Tauler, Wyclif, John Huss, Savonarola, Wessel, Luther, Zwingli, Hubmaier, Servetus, Cranmer, John Wesley, etc. During the Gospel Age, Jesus as High Priest has held His merit available for actual and tentative imputation on behalf of His people (bullock shall be killed), and has actually imputed as much of it as was necessary to satisfy justice fully for the Spirit-begotten ones among God's people (vs. 16, 17)... PT 1965 Page 41

Tentative Justification In The Camp

TENTATIVE JUSTIFICATION IN THE CAMP - PT. 1963 - Page 45

(5) Question: Where do either Bro. Russell or Bro. Johnson teach that Tentative Justification ever has been—or ever will be—represented in the Camp, as you now teach it with respect to your Campers Consecrated?

Answer: Here again is a question that anyone who regularly reads and understands THE PRESENT TRUTH would not need to ask, for the P.T. has given much evidence to this effect. It has repeatedly called attention to Bro. Russell's teaching that tentative justification precedes consecration and that consecration is always in order, that "nothing short of full consecration will ever be proper"; he stated also that "full consecration will be required of those who would live and enjoy the blessings of the Millennial Age—nothing short of it" (Z 1113, par. 6; 5761, col. 2; F 156). Thus he showed that in the end of the Age, after the "readjustment" would take place and those tentatively-justified ones who did not go on to consecration would be remanded to the Camp, there would be tentative justification; however, it would be pictured, not in the Court, but in the Camp. In P '59, p. 41, we set forth clearly his teaching on tentative justification being pictured in the Camp after the Gate to the Court is forever closed, that it would operate even in the Millennial Age (it will operate then in the sense of a tentative actual justification), that "the world might then be said to be tentatively justified" (Z 5959, par. 6), and that "every one of that time who will be in the right way, and seeking to be in harmony with the Lord, will be said to be tentatively justified" (Ques. Book, p. 402, bottom). Yet in the face of all this J.J.H. asks where Bro. Russell ever taught that tentative justification ever has been—or ever will be—represented in the Camp! Indeed, none is so blind as he who will not see.

Bro. Johnson also taught that consecration is always in order (E 4, p. 420), and that tentative justification (in its pre-restitution sense—tentative faith justification, for the pre-Millennial seed, including the quasi-elect) would operate "until restitution begins" (E 4, p. 346; P '59, pp. 40, 41)—but not "for Gospel-Age purposes" after 1954, when the Youthful Worthy call would end (E 10, p. 114; E 11, pp. 473, 494, top) and when the Great Company's attestatorial work of building up the Epiphany Camp would begin (P '54, pp. 57, 58), by their (the Youthful Worthies co-operating) witnessing to those outside the Court, "whereby the Epiphany Camp, which will consist of the loyal justified [italics ours] and the converted loyal Jews ['Gentile and Jewish believers'—E 9, p. 156], by the Kingdom witness will be constructed" (E 10, p. 672; comp. E 14, p. 266). He showed that the antitypical Levites in the Epiphany Court would after their cleansing witness to those in the Epiphany Camp, that they would hold up the Curtain (which "represents Christ as Savior and King") "to the view of all in the Camp" (E 5, p. 420; T 114; see also P '58, pp. 60, 61; '63, pp. 28-30).

It would seem that the questioner, who in his sifting activities opposes the teachings of Bro. Russell and Bro. Johnson on tentative justification ever being represented in the Camp (just as J.F. Rutherford from another standpoint opposed Bro. Russell's teachings on tentative justification—E 4, pp. 336-358; E 6, pp. 165-170, 189-204), would make them both appear ridiculous, as false prophets: Bro. Russell, because he claimed that tentative justification will be pictured even in the Millennial Camp; and Bro. Johnson also, because he taught that tentative justification would operate "until restitution begins," and that after 1954, in the Great Company's Attestatorial Service, the antitypical Levites in the Epiphany Court would hold up the Curtain, "Christ as Savior and King," "to the view of all in the Camp," to thus build up the Camp—but, as J.J.H. would have it, holding it up fruitlessly, without winning any to justification, without even one person in the Camp ever coming to believe in Jesus as Savior and King, and therefore without any Epiphany Camp thus being built up at all, but consisting only of those rejected from the Court.

Readjust Our Thinking?

Here is another example that the Bible Standard Ministries is not upholding the Parousia and Epiphany Truth. How do those brethren who associate with this group allow for this and not "prove all things" as they should? The most recent PT, column 2, paragraph 2:

"[Please note! This article was written at a time when Bro. Russell was just beginning to recognize that not only the Church was covered by the imputation of the merit but that also the Great Company would need that cover and that the application for the world would have to wait until the death of these two classes before Restitution could begin. He had no thoughts concerning the Youthful Worthies much less Consecrated Epiphany Campers. This is a good illustration of how the Truth is progressive (Prov. 4: 18) and the need for us to readjust our thinking.]"

How can the current Executive Trustee assume "thinking Christians" are going to accept this premise? He uses Proverbs 4: 18, yet neglects to use the harmonious progressive Truth given by God's servants after Bro. Russell.

What about Bro. Johnson's thoughts on the matter? Perhaps he should consider looking at E Vol 8. Pages 619 to 620, paragraph 15.

What about Bro. Jolly's thoughts on the matter? From a PT in 1965, "...Jesus as High Priest has held His merit available for actual and tentative imputation on behalf of His people (bullock shall be killed), and has actually imputed as much of it as was necessary to satisfy justice fully for the Spirit-begotten ones among God's people (vs. 16, 17)..."

What about Bro. Gohlke? "High Priest—For All. Question (1980)—Who is the High Priest for 'Those Consecrating Between the Ages' (R 5761)? Answer.—Jesus as High Priest offered up His humanity, the antitypical atonement day bullock (Lev.16), and in His sacrificial death went under the antitypical second veil and then in His resurrection rose up a Divine being in the Most Holy (Heb. 10: 19, 20). There after His ascension He sprinkled the antitypical bullock’s blood on the mercy seat and consequently the blessings of Pentecost came to His disciples. He appeared in the presence of God 'for us,' the Church of the Firstborn, the Little Flock and the Great Company (Heb. 9: 24; T 59), and imputed His Ransom merit on their behalf. Also, He makes a tentative imputation for 'Those Consecrating Between the Ages' (comp. E. 4, p. 408)."

Opened and Unlocked?

The Pilgrim representative of the Bible Standard Ministries who is confused about the imputed merit (see April 26 post), and has been named as being the next Executive Trustee, is also confused about our writings. He seems to think that Bro. Johnson was not explaining the truth, but in fact was hiding away information to be "opened and unlocked" at a later date. Here is a portion of a  discourse he gave recently, transcribed from the audio copy:

“1 Peter 4:18. Because really we're getting some consideration to ones that are found righteous by God. We've all studied and recognized that as the last 15 or 20 years have come along, we've began to find understanding that was written back as far as 1934 in PT articles and so on, that is explaining where we are today. Brother Ralph has been bringing some of these thoughts a little bit to the forward, and its been causing just a little bit of unrest because its, again, its a new thought in the minds. But in my research I've found most of these thoughts back in 1934. It's like many things in our writings until it was time for them to be opened and unlocked, they were secret even though they were there, we didn't understand them.”

Time for it to be understood?

We continue to publish words from a discourse given by a Pilgrim brother. He is totally confused by a reference in E11. We find it strange that he has this desire to find ideas he thinks Bro. Johnson hid away for understanding at some later, unknown date. All he has to do is look at page E11, page 183 for a sentence on tentative justification for those not of the Little Flock. Here is what he says:

"In E11, there are some thoughts on page 170 that I want to share with you. Yeah, 170. As this Millennial picture comes along and the work that has been going on at the present time, Bro. Ralph has brought to the attention or our, at our...two conventions now, that, again the death, as God says, the death of my saints is a pleasure to him. The same thought goes for those that will be of that highest order and during this Epiphany time. I am just going to read the little pertinent part. Uhm, because it's talking here about going back to the, uhm, Exodus. So I am going to...it says..."

For the reference that the brother uses, see E11, page 170 where it begins with "Hence the entirety of..." and ends on 171 with "burning the uneaten parts of the lamb." Here are his comments as he reads this reference:

• "as far as individual imputations, it was one big piece"
• "That was for that Little Flock harvest, there was some that would remain for others to use. And he says"
• "Remember during that particular feast."
• "This is why I wanted to get our minds...even though we're in the Millennial thousand year period of time, the work is still a Gospel Age work. As he said, 'in this age,' he's talking about the Gospel Age, the Harvest and the second 40-year period of time. Then he goes on"
• "So, as this fifth elect group or class of people, as we...as God finds when that time comes that there are enough to fulfill that class that he's working with now, no more individual imputations will be made. And then he goes on and says that, uhm..."
• "There is a lot said in that last little thought. Listen closely..."
• "We don't believe we are totally depraved at this time, because we have been given that imputation of Christ's merit. We have the Holy Spirit of understanding. Are we still under the curse that Adam brought? Yes. But we are...are we totally depraved as the world of mankind? And the answer should be no. We're not! Here, he goes on and he says"
• "So, take time, it's the book of Exodus. Take time to read quite a few pages ahead and quite a few pages after that thought. Because it is a thought that is, IT IS NOT NEW TRUTH, as some of the brethren accusing Bro. Ralph of making. It is in that book. It's back in 1934 Present Truth. But it is PRESENT TRUTH. It is not NEW truth. It has been there all that time, but it's now it's time for it to be understood and utilized."

As long as they are looking for hidden truths in E11, maybe he should help the Executive Trustee revisit their confusion on the topic of the Youthful Worthies. If we go by their method of reasoning, perhaps Bro. Johnson changed his mind on the Youthful Worthies again (from the hidden truth they supposedly found in E4) as shown on page 483 where it says, "The Lord’s work that has since been going on has been building the Epiphany Tabernacle, which had its beginning in the call of the Youthful Worthies from 1914 onward."

BSM's journey to darkness continues

The Bible Standard Ministries has continued its downward path into greater error. Apparently, according to the same Pilgrim who is confused on the topic of Christ's merit, the true Church, the 1,000 year millennial day is now called "the Harvest," the little season is now the "Judgment Day, and "The Consecrated Epiphany Campers" are on trial for life. He contradicts himself stating we are still under a call at this present time? If we are "Perfect" as this confused Pilgrim states; why will the Ancient and Youthful Worthies be under the mediatorial reign? In essence, this Pilgrim is denying the Ransom. 

Transcribed from the audio copy:

In Prison, and Out of Prison Part 2

16:00 - 17:09

…So many of the brethren that we have spoken to over the past few years, have the thought that we have the 1845 years, the harvest, then the 1845 years the harvest, a 1000 years, and the harvest. But you won't find the word harvest on that last 40 years. No place in our writings, or on our charts. It's called the judgement day. It's not a harvest. This is important to our thinking, because the full 1000 years is a harvest, it's not a 40 year harvest. But it's a full 1,000 years, 1874 - 2874 is a harvest.   Thereby we, as we are here today, are living under harvest conditions which would be the new testament, wouldn't it. Our foundation is in the old testament, our instruction is in the new testament, we are being harvested….

17:56 - 18:25

… Then we have the judgement day at the end, when all will be judged, including ourselves, for that final test of approval. So if we can allow our minds to accept we are being harvested today, not just schooled, but harvested, are we found worthy to be garnered into the barn, or be burned as the chaff. That's the only two things the Bible talks about…

22:00 - 22:35

…Some of those, not all, but some of those went on to consecrate. Thereby we have consecrated epiphany campers. Of those, as God chose those that were be able to continue life, and those he took life away from. A separation was done. Those he found great favor in have the privilege of becoming the queen of Sheba class. The highest order of the 10 quasi-elect classes….

31:18 - 31:40

…So when the time comes for the millennial mediatorial reign to begin, and that the bible is silent on, but the ones of the grave, and the sleep of death when they began to arise that will know when that time is. Until that time comes, we are still under a condition of being called by God...

We're now part of the Church?

Since losing their understanding of the Youthful Worthy class as given by Bro. Johnson, the Bible Standard Ministries has continued its downward path into greater error. Apparently, according to the same Pilgrim who is confused on the topic of Christ's merit, we are now part of the Church.

“Bro. Ralph has been trying to...uhm...maybe I shouldn't use the word trying, but I guess that's all right. He's been bringing forth the some progressive thinking to our movement. One of those progressive thinkings that has come along is the idea of the imputed merit for those that are living today. Without that imputation of the merit of the shed blood of our Lord, again going back to the word perfect, we couldn't be perfect...on our own strength, on our own self righteousness. But God, where I think we talked a little bit about this last night too, but, God has for the Church, for that Little Flock part of the church. We are in a terrible habit, and I did that purposely when I used the word “Church”. When we say “Church” our minds go to the Little Flock, don't they? That is not correct. The Little Flock is a part of the Church. The highest part of the Church. But, the other classes, the four very elect classes...”

Use of John's Baptism Until End of Jewish Harvest

...Note carefully Bro. Johnson's statements, especially the italicized portions. Note that he shows clearly that the reaping of the Jewish Harvest, of those Jews who were not broken off as branches (which would include many who were not living in harmony with the Law Covenant and its spirit and who therefore needed John's Baptism), continued, not only until 36 .D., but until the reaping "ended in Sept., 69 A.D., just as in the parallel Gospel-Age Harvest "the reaping ended in Sept., 1914." Note also that he states that the general call (which began with Cornelius and his household, the first Gentile converts) lasted "from Oct., 36 A.D. to Oct., 1881," and that it was "apart of [i.e., separate from] the Jews of the Jewish Harvest." Furthermore, note his specification that "all Jews not reaped and Spirit-begotten during the Jewish Harvest. [not merely during Israel's 70th week, the 7 years from 29 A.D. to 36 A.D.] were broken off as branches and had to be re-engrafted, but not reaped, when they came into Christ."

See P.T. 1960 Page 11

Faith Imputed "Was Tentative Rather Than Vitalized"

There is a certain Pilgrim representative of the Bible Standard Ministries who is obviously confused and is contradictory to the Epiphany Truth writings by making the statement that those of us who are consecrated, living today, have Christ's imputed merit and are perfect.

Merit—No Embargo On Merit.

Question (1999)—Do “Between-the-Ages” consecrators have an embargo on Jesus’ Ransom merit in order to exist?

Answer.—Neither the Youthful Worthies nor the Consecrated Epiphany Campers have an embargo on Christ’s merit. But we do not expect God to apply the merit for the world until the Youthful Worthies have all gone down into death (E. 15, p. 251, par. 1, 252).

The facts that the Consecrated Epiphany Campers have no embargo on Christ’s merit does not prevent their existing now any more than similarly the fact that the Ancient Worthies had no embargo on the merit prevented them from existing. The Ancient Worthies had their faith imputed to them for righteousness and their justification—unlike that of the Gospel-Age new creatures—Was tentative rather than vitalized (Rom. 4: 1-3). ’99-87

Question (1980)—Who is the High Priest for “Those Consecrating Between the Ages” (R5761)?

Answer.—Jesus as High Priest offered up His humanity, the antitypical atonement day bullock (Lev. 16), and in His sacrificial death went under the antitypical second veil and then in His resurrection rose up a Divine being in the Most Holy (Heb. 10: 19, 20). There after His ascension He sprinkled the antitypical bullock’s blood on the mercy seat and consequently the blessings of Pentecost came to His disciples. He appeared in the presence of God “for  us,” the Church of the Firstborn, the Little Flock and the Great Company (Heb. 9: 24; T 59), and imputed His Ransom merit on their behalf. Also, He makes a tentative imputation for “Those Consecrating Between the Ages” (comp. E. 4, p. 408).

While personally Jesus is forever with God in the Most Holy, as High Priest He is pictured as ministering during the Gospel Age in the Court, in dealing with the Lord’s Goat, the humanity of the Little Flock. The Body members co-operate with Jesus as the World’s  High Priest in this work (T 51, par. 1; P ’20, pp. 167, 168) and also here in the end of the Age in dealing with Azazel’s Goat, the humanity of the Great Company.

But the World’s High Priest deals also with the Youthful Worthy Levites and the consecrated antitypical Nethinim (the Consecrated Epiphany Campers) here in the end of the Age. He is the High Priest for all—including the antitypical Israelites. Though both Head and Body are now in the Divine nature, associated with the Heavenly Father, they are still not in the antitypical garments of glory and beauty (P. ’57, p. 12). They still do not have all their Millennial Mediatorial powers, prerogatives, privileges, possessions and services (E. 11, p. 578), which are included in these antitypical garments and which come to them only after Jesus’ blood-merit is applied on behalf of the world (Z Reprints 80, par. 5; 245, par. 12, 15; 3709; 4602, par. 2).

The World’s High Priest has worked toward the Youthful Worthies from 1881 onward and toward the rest of “Those Consecrating Between the Ages,” the Consecrated Epiphany Campers, from the Fall of 1954 onward. In fact, this High Priest has worked toward the unconsecrated tentatively justified also (E. 4, p. 69). All such consecrators are of the pre-Millennial seed of Abraham (E. 11, p. 293), those who consecrate before the Millennial Mediatorial Reign begins.

The C.E.C.’s, antitypical Nethinim, are regarded, or considered by God as beforehand “bringing” or presenting offerings to the World’s High Priest at the Gate of the Court, though this type does not really enter into fulfilment until the Mediatorial Reign begins and all the antitypical Israelites bring their offerings.

The C.E.C.’s, being justified by faith (and consecrated also), will share in the resurrection of the just, but not in “the better resurrection,” which is only for the Worthies (P. ’73, pp. 60, 61).

Neither class of Between-the-Ages consecrators (Y.W. or C.E.C.) is in danger of the Second Death at the end of this life, though by persistently sinning wilfully they can undermine their characters to such an extent that they will become Second Deathers Millennially or post-Millennially, after the Kingdom is set up (comp. Matt. 23: 33).

The C.E.C.’s, the chief part of antitypical Miriam, will have a very honorable station post-Millennially among the restitutionists in the perfected earth (E. 11, p. 293). ’80-62; ’99-87

"Yet There Is Room" W.T. 1913 - Part 2

"…Those who are in a waiting attitude…"

OUR REASON FOR THIS THOUGHT

People who have not been interested in religion and who have not heretofore consecrated themselves unto God, have quite recently made full consecration of themselves and have received that evidence which seems to indicate that God has accepted them. Not only have the eyes of their understanding been opened so that they can see the spiritual, or deep things of God, but they are given opportunities to sacrifice. While we make a covenant that we will sacrifice (Psa. 50:5), yet it is for the Lord to give us the opportunity to do so. The fact that some of the recently consecrated are receiving and using opportunities to sacrifice, implies that when they made their consecration there was a place open and that they are filling it.

The fact also that so many have been thus accepted since 1878 seems to imply that there has been a considerable vacancy in the list of the Elect, and that it is gradually filling up. It is not for us to say how much of a vacancy remains, or just when it will be filled. We fully believe, however, that it will be filled before the close of "the Times of the Gentiles," which we think will end with October, 1914.

As for others who have not yet consecrated themselves, we can say with St. Paul, "I beseech you,...brethren, by the mercies of God, that ye present your bodies a living sacrifice." (Rom. 12:1.) Do your best. It may be that there is an opening and you may get in. Consecrate your time, your talents, all that you have, to the service of God. He is a good Paymaster; whatever reward He may give you will be a prize.

We realize, however, that all who will be accepted as members of the Body of Christ must have trials both of faith and of loyalty before being assigned to a definite place in the Kingdom. Those who become reprobates will constitute the Second Death class. Others may be assigned to the Great Company. All such will be counted out of membership in the Royal Priesthood. As each is put out as unworthy, his former place becomes vacant and his crown released. Such vacancies, we understand, are now being filled from among those who offer themselves.

This condition has obtained since 1881, when, we believe--as before stated--the general call ceased. When a vacancy occurs, it is reasonable to believe that from among those who are in a waiting attitude the one would be chosen who is the most highly developed and most fully in harmony with the Lord.

R5168

"Yet There Is Room" W.T. 1913 - Part 1

"YET THERE IS ROOM"

"Hold that fast which thou hast, that
no man take thy crown."--Rev. 3:11.

THE QUESTION is sometimes asked whether it is possible for one to consecrate himself and to be accepted at this late hour in the Gospel Age, unless there is a crown reserved for such a one. Certainly it would be possible for one to consecrate himself.

Consecration is always proper. Long before the Gospel Age began, Abraham and the Prophets made consecration of their lives. St. Paul informs us that these Ancient Worthies showed that their lives were consecrated to God and righteousness; for they suffered--many of them--painful and ignominious deaths for His sake. Thus they demonstrated that the world was unworthy of them. --Heb. 11:33-38.

The fact that a person has offered himself in consecration does not, however, obligate the Almighty to accept the offering. While it is true that "God is no respecter of persons" (Acts 10:34,) yet His favor was given first to the Jews and then to the Gentiles. This favor is the most wonderful ever offered to beings on any plane of existence--that all who will accept the terms may come into the Church, which is the mystical Body of Christ, until a sufficient number shall have been found, until the fore-ordained number shall have made consecration and shall have made their calling and election sure. While the Scriptures indicate clearly that we are living at the very close of the Gospel Age, yet it is not for us to know when the full number shall have consecrated themselves. It is our belief that in a general way the outward call ceased in 1881, A. D.

Our thought is that in 1878 there were a great many consecrated persons who had not passed their trial in full; and that there were in the nominal churches many thousands who had made full consecration to walk in the footsteps of Jesus. From 1874 to 1881, there was a great number of evangelists preaching both in this country and abroad. Of these, Evangelist Moody was perhaps the best known. He seemed to make a great many converts; and his preaching seemed to be very different from that of the majority of evangelists. He preached forgiveness through the precious blood of Christ, and full consecration to God.

During that revival period, many made a full consecration, had their names tentatively written in Heaven, and filled up the number required. But when the testings came, many were found unworthy of a higher reward than that of the Great Company. Others took the places of the failures and were also tested and sifted. Vacancies occurred; and still others came in for an opportunity. We see evidences that this work has been going on for the past thirty years; and we believe that it is true that some names are now being listed and that there are crowns awaiting such.

The Little Flock PT 1992 Part 4

THE YOUTHFUL WORTHIES
(4) He forecast the non-Spirit-begotten but Spirit-enlightened class that we call Youthful Worthies. He told of them first as individuals from 1881 onward for whom no crowns were available, and forecast that later, i.e., in the Epiphany, they would come forth as a class, when all consecrations would be without subsequent Spirit-begettal (see, e.g., F 156, 157; Z 4836, 5761; Question Book, pp. 151, 152, 154, 156-158). He did not use the term Youthful Worthies in describing this class, but spoke of them as consecrating between the Ages, as a class not begotten of the Spirit, who would be given a nature and reward with the Ancient Worthies. Some Spirit-begotten and non-Spirit-begotten ones among Truth people, either through ignorance or self-will, insist that they are of the Little Flock. If they do this in ignorance, they should seek to learn the Truth more thoroughly; if they do it in self-will, they should seek more carefully to do God's will, or they may lose out entirely. Some claim that Bro. Russell never spoke of non-Spirit-begotten consecrated ones here in the end of the Age as a class, but only as individuals. But note, e.g., his statement in Z 5761, col. 2:
"It is our thought that with the closing of the 'door' of this Gospel age there will be no more begetting of the holy Spirit to the spirit nature. Any afterward coming to God through consecration, before the inauguration of the restitution work, will be accepted by him, not to the spirit plane of being, but to the earthly plane. Such would come in under the same conditions as the ancient worthies, who were accepted of God. The ancient worthies came in, no call being opened to them—the high calling not being yet open, and the restitution opportunities not open. But they freely gave themselves up to God without knowing what blessings their consecration would bring, except that they had the intimation that they would, in the future life, have a 'better resurrection' than would the remainder of the world.

The Little Flock PT 1992 Part 3

THE GREAT COMPANY
(3) Bro. Russell's forecasts on what would happen to the Great Company during the Epiphany, or tribulation period, confirm that he was "that Servant." He taught that they as represented in their humanity in the scapegoat, or Azazel's goat (Lev. 16: 8, margin), would have the sins of Christendom confessed over them, that as new creatures they would be remanded from the Holy into the Court, and that in their humanity they would be led out of the Court into the fit-man's hands, taken to the wilderness by the latter and there let go, and then fall into Azazel's hands for buffeting experiences (T 68-72, 130-133; Z 4273, 4864, 4921, 5056, 5463, 5874; comp. PT No. 214). We have seen the fulfillments in the Epiphany period both toward the Truth section and the nominal church section of Azazel's Goat. Bro. Russell further showed that, remanded from the Holy into the Court, the crown-lost new creatures would thereafter cleanse themselves and serve as Levites (F 126; Z 172, 4428, 4745, 4876). The Epiphany period witnesses this fulfillment also. The fulfillment of these forecasts proves that Bro. Russell was "that Servant."

The Little Flock PT 1992 Part 2

THE LITTLE FLOCK AND THE GREAT COMPANY
(2) Bro. Russell's forecasting of Epiphany events involving both the Little Flock and the Great Company, seeing that these events have fulfilled, proves him to have been "that Servant." How clearly he forecast the separation of antitypical Elijah and Elisha (and that on account of disagreement on matters of policy as distinct from matters of doctrine), also the antitypical second smiting of Jordan by antitypical Elisha after that separation (see, e.g., Z 5771-5773, 5824, 5844-5846, 5888, 5950) ! The Epiphany Truth points out in pertinent events the fulfillment of this prophecy (E 3, pp. 67-148).
He showed also that in the extreme end of the Gospel Age—the Epiphany—the antitypical Priests and Levites would be separated, according to the Tabernacle picture (see, e.g., Z 4745, 4864, par. 10, 4876, col. 2, par. 1). The Epiphany Truth shows in the divisions of the Lord's people the fulfillment of this Tabernacle picture (E 4, pp. 126-128; P '52, pp. 18-25; '59, p. 35, pars. 4, 5).
Bro. Russell taught also that Aaron's sacrificial garments represent the Church's condition during her sacrificing time (Z 4601, 4602), and that the blood of the antitypical Bullock is continued on the antitypical Mercy Seat for atonement purposes until the last of the Great Company leaves the earth (Z 4634, 5661, par. 1, 5973). In these teachings, when considered with reference to Aaron's leading forth Azazel's Goat while still clothed in sacrificial garments, he impliedly taught that while the Church would still be in the flesh, and after its last member had been offered in consecration to God by Jesus, the Great Company's justified humanity, as Azazel's antitypical Goat, would be dealt with (Question Book, pp. 289, 290). This was actually fulfilled in the Epiphany period (E 4, pp. 153-229). Bro. Russell taught that all these things would take place after the reaping—the 40-year Parousia—was over, i.e., in the Epiphany period. And to have been able from God's Word to have forecast all these marvelous things implies that he was the steward who had charge of the Storehouse to give the seasonal meat, i.e., that he was "that Servant." He was God's eye, hand and mouth.

The Little Flock PT 1992 Part 1

THE LITTLE FLOCK
(1) This is manifest from forecasts given by him as to the Little Flock. Among other things, he taught that the Little Flock, as the antitypical Elijah, would begin in 1914 the antitypical first smiting of Jordan (Z 5845, pars. 4, 5; 5888, par. 14), and this first smiting was fulfilled from 1914 'to 1916 (E 3, chap. 2). He taught also that Jesus and the Little Flock, as antitypical Gideon and his three hundred, would engage in two conflicts with errorists during the Time of Trouble, i.e., during the Epiphany period (Judges 7; Z 3686, last par., 5606, 5607). These two antitypical battles have been having their fulfillment during the Epiphany: the first was from 1914 to 1916, and the second began in 1920 and consisted especially of the refutation of two great errors of the Dark Ages-eternal torment and the consciousness of the dead (E 5, pp. 158, par. 2, 215-251; P '40, pp. 117-121). [The Great Company in its three groups and the Youthful Worthies, represented respectively by (1) the men of Naphtali, Asher and Manasseh (Judges 7: 23) and (2) the men of Ephraim (Judges 7: 24—8: 3), entered into this battle along with the Little Flock, and many of them still continue in this good fight.]
Another truth pertinent to the Little Flock in the Epiphany that was taught by Bro. Russell and has been fulfilled in the Epiphany concerned its final work toward, and suffering from, Christendom—antitypical John's rebuke, imprisonment and beheading (see, e.g., B 260, 261; comp. E 3, pp. 428, 446-467; P '40, pp. 139, 140; '51 pp. 115-119; '56, pp. 50, 84). The fulfilling of these three prophecies (others could be mentioned) pertinent to the Little Flock in the Epiphany help to seal Bro. Russell as "that Servant."

Importance of Little Flock's Completion (PT Feb, 1951, page 22)

The Lord clearly set forth for us the date of the last Spirit-begettal, so that the Youthful Worthies could clearly recognize themselves from that time on, i.e., those consecrating from that time on had no doubt as to their standing; and the Lord likewise clearly set forth for us the date of the last Little Flock member's glorification, so that the Great Company could clearly recognize themselves from that time on, i.e., the new creatures from that time on need have no doubt as to their standing.

Levites - Or Priest. How Do We Know?

Question (1926)—How may we be sure whether a
person is a priest or a Levite?

Answer.—We should accept all brethren as priests
who consecrated before Oct. 1914 and came into the
Truth by Passover 1916, if they are not revolutionists
or partisan supporters of such. While some who
consecrated before Oct. 1914 and came into the
Truth before Passover 1916 are Youthful Worthies,
we do not know who these are. Therefore, we are to
accept all brethren, having consecrated before Oct.
1914 and having received the Truth before Passover
1916, as priests, unless they revolutionize or
partisanly support revolutionists.

A Miscellany, Page 205

For instance, how many accepted our Pastor's teachings, not from a thorough and convincing study of them, but merely because he was “that Servant”! Neglecting his repeated exhortation to accept nothing that he wrote or taught, unless they "proved" it true, they simply swallowed what he said, just because he said it.