...[The Foreword of Vol. VI], he still taught that one is justified before his consecration, because numerous Scriptures teach it...
…the Society's president reiterates, for perhaps the hundredth time, a falsehood that he knows to be a falsehood, i.e., that our Pastor for years taught that a person could be justified before consecration and then later gave up this thought. We will prove in Volume VI such a statement of our Pastor's view to be an error, and as presented by the Society's president to be a falsehood; and now we charge the Society's president, who has repeatedly said that our Pastor gave up tentative justification before he died, with deliberately, and therefore wickedly, misrepresenting our Pastor's position on the subject, which he doubtless does the more easily to palm off a false doctrine. The item in the above mentioned paragraph is introduced to illustrate allegedly how the (supposed) advancing Truth clarifies previous obscurities. And what actually took place in our Pastor's experience as to his teaching on justification in its time relation to consecration was a case of an advancing truth clarifying obscurities; but note the fact that the truth of justification before consecration at no time was repudiated by our Pastor. We repeat it:
Our Pastor never denied or repudiated his teaching that one was justified before his consecration; for up to within a few days before his death, in his last printed statement on the subject [The Foreword of Vol. VI], he still taught that one is justified before his consecration, because numerous Scriptures teach it, notably Rom. 3 and 4 and Gal. 2, and, as for years he had been doing, he called such justification up to the very end a tentative one. But in 1909 he began, by contrast, to call attention to a twofold distinction in justification, a thing that he did not with the distinctiveness of a striking contrast, with suitably differentiating terms, bring out before.
He came to see distinctly that justification is exercised in two ways by God: (1) tentatively, which is its mode of operation before consecration, and (2) vitalizedly, which is its mode of operation after consecration. While he taught both of such justifications years before 1909, yet then for the first time he brought them out by differentiated terms in striking contrast with one another, and clearly showed when each of them operated. But the Society's president repudiates tentative justification, claiming that there is no justification at all operating before consecration, and belies our Pastor's view by claiming that he, like the Society's president, gave up tentative justification, i.e., the justification that operates before consecration.
Our Pastor truly did advance with the advancing light on the subject, and therefore when the due time came he clarified the subject wherein it before had been obscure, by explaining and proving that tentative justification during the Gospel Age, and in keeping with its purposes, operates exclusively before consecration, and that after the priesthood's consecration vitalized justification operates exclusively. The error of the paragraph under review lies in the fact that it silently ignores the existence of tentative justification and denies the existence of justification in any sense for Gospel-Age purposes before consecration. The stubbornness, perversity and dishonesty of the Society's president on this subject is a strong proof that he either has not "developed character," or, after having done so, he corrupted it grossly. The latter we believe to be true of him.
E Vol. 5 pages, 33-35
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