"The papacy is just what prophecy declared that she would be, the apostasy of the latter times . . . Shall this power, whose record for a thousand years is written in the blood of saints, be now acknowledged as a part of the church of Christ?"

Great Controversy, p. 571

TABLE OF CONTENTS

        A Special Report ------------------------------------------------------------------------------------------------------------------ 1

            The Sacred Trust -------------------------------------------------------------------------------------------------------------- 1

            Steps to Rome ----------------------------------------------------------------------------------------------------------------- 3

            Vatican Reaction --------------------------------------------------------------------------------------------------------------- 7

            Observations and Comments ------------------------------------------------------------------------------------------------ 8

            The Medallion ----------------------------------------------------------------------------------------------------------------- 10

            Beach and His Explanation -------------------------------------------------------------------------------------------------- 12

            Questions - Answered and Unanswered ---------------------------------------------------------------------------------- 15

            Other Vatican II Fallout ----------------------------------------------------------------------------------------------------- 17

        "Roots" of the Ecumenical Movement ---------------------------------------------------------------------------------------- 20

        Appendixes

            A - Religious News Service - Report on Audience with Pope Paul VI ------------------------------------------------ 25

            B - "Book, Medallion Presented to Pope" (Review, August 11, 1977, p 23)----------------------------------------- 26

            C - Audience with Pope as Reported in Yugoslavia Catholic Paper -------------------------------------------------- 27

            D - Letter from Kenneth Wood and Letter to Kenneth Wood -------------------------------------------------------- 28

            E - Further Analysis of the Medallion ------------------------------------------------------------------------------------ 32

            F - Letter from Brito to Nigri ---------------------------------------------------------------------------------------------- 34

            G - Letter from Beach to Brito -------------------------------------------------------------------------------------------- 35

            H - Letter from Faith and Order Commission of WCC ---------------------------------------------------------------- 38

            I - Letter from Beach to Davnich ---------------------------------------------------------------------------------------- 39

            J - Pictures - Review & Herald, May 30, 1968, p. 16 ----------------------------------------------------------------- 41

            K - Letters - Alleging Jesuitical Infiltration ----------------------------------------------------------------------------- 42

Page 1

An Adventist leader placed the Seventh-day Adventist Church in symbolism into the hands of the Pope. It didn't happen overnight. But it did happen! On May 18, 1977, Dr. B. B. Beach, then Secretary of the Northern Europe-West Africa Division of the Seventh-day Adventist Church, along with other representatives of the religious bodies which form the Conference of Secretaries of the World Confessional Families (Churches), had an audience with Pope Paul VI. The Pope welcomed these men as "representatives of a considerable portion of Christian people" and sent through them the greetings of the Papacy to their "confessional families." (See RNS, May 19, 1977, Appendix A) Elder W. Duncan Eva, then a General Conference vice president, reported that during the audience, Dr. Beach presented the Pope with a medallion which was "a gold-covered symbol of the Seventh-day Adventist Church." (Review & Herald, August 11, 1977, p. 23; see Appendix B)

Concerning this audience, Religious News Service (RNS) stated that Dr. Beach "noted that the audience with the Pope marked the first time in history that the Seventh-day Adventist Church, through an official representative, had met with a Roman Pontiff."

Was this a planned symbolic act? Is this but one of many instances where "the ancient men, those to whom God has given great light, and who stood as guardians of the spiritual interests of the people, had betrayed their trust"? (Testimonies for the Church, Vol. 5, p. 211) Or was this the result of having been "thoroughly infiltrated" by the Jesuits as has been alleged? (See Appendix K) We cannot judge the motivation, and the leadership of the Church has sought to minimize the significance of what took place. We can, however, present the evidence according to the documents presently available. These documents will consist of official publications of the World Council of Churches (WCC), Catholic newspapers, Letters sent to me personally, and Letters and Statements from the files of the General Conference.

And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (II Timothy 2:2)

This admonition of Paul to Timothy for the transmission of the faith is basic if the message given to any people or movement is to remain pure and viable. To the Seventh-day Adventist Church was committed the sacred trust of the Three Angels' Messages of Revelation 14:6-12. Of this fact it has been written:

In a special sense Seventh-day Adventists have been set in the world as watchman and light bearers. To them has been committed the last warning message for a perishing world. On them is shining wonderful light from the word of God. They

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have been given a work of the most solemn import, the proclamation of the first, second, and third angels' messages. There is no other work of so great importance. They are to allow nothing else to absorb their attention.

The most solemn truths ever entrusted to mortals have been given us to proclaim to the world. The proclamation of these truths is to be our work. The world is to be warned, and God's people are to be true to the trust committed to them. (Testimonies for the Church, Vol 9, p. 19)

The Second Angel's message declares - "Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. 14:8) How was this understood by the spiritual forefathers of the Seventh-day Adventist Church, to whom this message was committed? We read:

The term Babylon, derived from Babel, and signifying confusion, is applied in Scripture to the various forms of false or apostate religion. But the message announcing the fall of Babylon must apply to some religious body that was once pure, and has become corrupt. It cannot be the Romish Church that is here meant; for that church has been in a fallen condition for many centuries. But how appropriate the figure as applied to the Protestant churches, all professing to derive their doctrines from the Bible, yet divided into almost innumerable sects. (Spirit of Prophecy, Vol. IV, pp. 232-233)

The Third Angel 's message warns - "If any man woriship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God." (Revelation 14:9-10a) How was this understood by the spiritual forefathers of the church? Again we read:

The image is made to the first or leopard-like beast, which is the one brought to view in the third angel's message. By the first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image to the papacy. When the churches of our land, uniting upon such points of faith as are�held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image to the Roman hierarchy. (Spirit of Prophecy�Vol. IV, p. 278)

In this quotation is a sentence which needs to be pondered long - "When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image to the Roman hierarchy." This does not exempt any church - "the churches of our land" - but does picture an ecumenical movement - "uniting upon such points of faith as are held by them�in common." Certain direct results are pictured - "shall influence the State to ... sustain their institutions" - government aid?

These are the messages and warnings entrusted to the Church. Our spiritual forefathers committed this heritage to those whom they thought to be "faithful men." How has and how is this commitment being kept by the leadership of the Church today? Warning has been given in the Word of God as to what is to be expected in these final days of human history. Paul wrote:

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils. (I Timothy 4:1)

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It is the rejection of Bible truth which makes men approach to infidelity. It is a backslidding church that lessens the distance between itself and the Papacy. (Ellen G. White,�Signs, Feb. 19, 1894)

In 1973, the World Council of Churches (WCC) published a book entitled -�So Much in Common�(SMC). This book contained "Documents of Interest in the Conversations Between the World Council of Churches and the Seventh-day Adventist Church." (p.1). One of these "Documents" outlines the history of the "conversations" from their inception in 1965 through 1969. It will be seen that the events which transpired during these years finally led to the meeting of the Conference of Secretaries of the World Confessional Families in Rome, which in turn provided the setting for the audience with Pope Paul VI at which time Dr. B. B. Beach presented the Seventh-day Adventist Church in symbolism into the hands of the Pope. Further, it was B. B. Beach himself who wrote the history of these "conversations." In fact he co-authored the book -�So Much in Common!

STEP ONE

STEP TWO

"The first meeting was held in 1965, the participants being selected by the two organizers. Thus the conversations got under way on a completely informal basis and were held under the sole responsibility of the participants." (Ibid.)

It should be carefully noted that up to this point the conversations between the representatives of the WCC and the Seventh-day Adventists were strictly an individual matter, and did not carry any official blessing either from the WCC, or the Adventist Church leadership.

STEP THREE

"Subsequent meetings have become somewhat more formal, in the sense that the employing bodies of the SDA participants have authorized and financed their presence and the executive committees of the three Adventist Divisions involved have given their blessings by facilitating the selection of the SDA representatives; the World Council of Churches has defrayed the expenses of its group. The General Conference of Seventh-day Adventists has been kept informed regarding the meetings, though it has taken no direct, active part in the Consultations, except through its three European Divisional branch offices." (Ibid.)

Herein is a very subtle situation which permits the leadership in Washington to say to the laity of the American Church sector who might inquire, that the General Conference is not involved with the WCC. However, through their divisions in Europe, direct consultations were being carried forward with the full approval and financial. blessings of the respective Executive Committees, each of which

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was chaired by a Vice President of the General Conference voted to serve as a President over each Division.

From fifteen to twenty participants took part in each of the five Consultations from 1965 to 1969. The Adventist members included "SDA church leaders and educators." (Ibid., p. 99) "The Consultations [were] held on the basis of equal footing, each yearly meeting taking place part of the time at the WCC headquarters in Geneva and the rest of the time at the nearby Seminaire Adventiste at Collonges, just across the border in France." (Ibid.)

STEP FOUR

"A very useful product of the Conversations is the statement regarding the SDA Church which was published in the January, 1967, issue of the�Ecumenical Review." (Ibid., p. 100) (The Ecumenical Review�is the official quarterly journal of the WCC.T This article was written by Dr. M. B. Handspicker, assistant to Dr. Lukas Vischer, head of the Faith and Order Commission of the WCC, who co-authored with Dr. B. B. Beach, the book -�So Much in Common. However, at the 1966 Conversations, the Adventist participants "had the opportunity to discuss the draft statement and make some useful observations." After the incorporation of "some relatively minor suggestions, the document was published substantially as originally written. The statrment has had wide distribution, not only through the�Ecumenical Review, but as a Faith and Order paper." (Ibid.) This document contained 49 footnotes giving source references. Of these 49, over half, 28, were references to the book,�Questions on Doctrine.

With the publication of this document in the Ecumenical Review, a very interesting series of events began to transpire. R. F. Cottrell, an Associate Editor of the�Review�- the "Official Organ of the Seventh-day Adventist Church" - reviewed the WCC document in a series of three editorials (March 23, March 30, and April 6, 1967). Cottrell stated why the Adventist Church could not join the World Council of Churches, but in concluding his third editorial, he invited the Adventist Church in through the back door of the WCC. Here is what he wrote:

It is with no small measure of regret that SDA's do not find it possible, as an organization, to be more closely associated with others who profess the name of Christ. On the other hand, if the Secretariat on Faith and Order, for instance, were to invite SDA's to appoint someone competent in that area to meet with their group from time to time and represent the SDA point of view, we could accept such an invitation with a clear conscience. (Review, April 6, 1967, p. 13) [Note: The Faith and Order Commission is the doctrinal arm of the WCC. See p.21]

The "back door" was quickly opened. Dr Earle Hilgert, the Professor of New Testament at Andrews University, was appointed by the WCC Central Committee to serve as a Seventh-day Adventist on the Faith and Order Commission. The respondent actions were so rapid -fire that Dr. Hilgert was enabled to attend the triennial meeting of the Faith and Order Commission in Bristol, England, from July 30 to August 8, of the same year, 1967. Hilgert's place is now filled on the Commission by Dr. R. F. Dederen, also of Andrews University.

Herein is a "tricky" relationship which must be carefully worded to give the whole truth and nothing but the truth. The SDA Church�did not appoint�the Adventist representative to the WCC Commission on Faith and Order; but�it did approve�the selection made by the Central Committee of the WCC. Thus the hierarchy of the SDA Church can say - "We are not members of the WCC."

STEP FIVE

"Since the Conversations got under way, it has become the accepted procedure for

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the SDA Church to be represented at various WCC meetings, including the Assembly, by observers. These observers have not been present�pro forma, but have taken an active interest in the meetings attended. An additional step was taken when the General Conference, as a world confessional body or church, was represented by an advisor in Canterbury at the 1969 meeting of the WCC Central Committee." (SMC, p. 101)

The hierarchy in Washington can have written in the�Adventist Review, and in letters to the laity that the Church does not belong to the WCC - and technically this is correct - but how can they honestly leave the impression that the Church is not deeply involved in the work and procedures of the WCC when representatives of the Church attend the General Assemblies not�pro forma, but as active participants, and when an "advisor" from the Church is present at the meetings of the WCC's Central Committee? If we send advisors to their Central Committee meetings, what would prevent the WCC from being invited to send advisors to the General Conference Committee meetings, or Annual Councils?

It should be further noted that "As a kind of corollary to the Geneva Consultations, Consultations began in 1969 in the United States between Seventh-day Adventists and a WCC appointed group." (Ibid.) Were the laity of the Church informed about these meetings through the�Adventist Review? Why not?

These Consultations are filtering down to a national level in Europe. The same source reports:

It is interesting to note that the contacts on the WCC level have, to some extent, filtered down to certain national levels. As examples one can mention the SDA contacts with the British Council of Churches, the Finnish Council of Churches and the office of the German Arbeitsgemeinshaft Christlicher Kirchen in Deutschland. (Ibid)

STEP SIX

"Since 1968 the General Conference of Seventh-day Adventists has been actively represented at the annual meetings of 'Secretaries of World Confessional Families.' This participation is largely the result of the WCC/SDA Conversations and contacts that were made at the time of the Uppsala Assembly." (Ibid., p. 100)

What is this organization? What is its relationship to the World Council of Churches? We shall answer the second question first. Robert Welsh of the WCC Commission on Faith and Order, wrote under date of April 1, 1975, from Geneva, Switzerland: - "With regard to Dr. Beach, he is Secretary of the Annual Conference of Secretaries of the World Confessional Families. Faith and Order relates to this conference in a consultative manner." (See Appendix H) Dr. Beach himself states - "The bodies represented there [at the Conferences] are between 12 and 15 world organizations such as the Lutheran World Federation, the Baptist World Alliance, the World Methodist Council, the World Reformed Alliance, the Roman Catholic Church, the Salvation Army, and the Anglican Consultative Council." (Letter to Pastor A. G. Brito, dated, Nov. 15, 1977) In another paragraph of the same letter, Beach declares - "I would like to make it clear that this conference is not a part of the World Council of Churches." However, RNS (May 19, 1977) quoted the president of the Conference, Bishop John Howe, as stating - "We have been able to decide how we shall work together more with the World Council of Churches in understanding the ecumenical role that all of us have."

Now to the first question - Beach denies that this conference is an organization since he states it doesn't have a constitution, nor are dues paid into it. However, he writes:

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I have been representing our church at this meeting for 9 years now and our involvement consists simply in attending the meeting and participating in the discussions and exchange of information. For the past few years I have served as Secretary of the Conference (this means that I am responsible for preparing the agenda and handling the minutes or report of the Conference). There is no usefulness in giving any publicity to this fact, but I do mention it for your information." (Letter to A. G. Brito,�op. cit.)

We shall let the reader decide whether there is an organization - officers, agenda, minutes! But please, do not give publicity to this fact, it will serve no useful purpose!

STEP SEVEN

It was our involvement in the Annual Conference of "Secretaries of the World Confessional Families" that led to the audience with Pope Paul VI. The Catholic Church joined this Conference the same year that the Seventh-day Adventist Church did, and it was represented at these annual meetings through the Vatican Secretariat for Unity. Beach himself has written - "Since this year's meeting [1977] was in Rome, it was felt that it might be appropriate to have a meeting with the Pope, who is the head of Vatican State and the religious leader of well over 500 million people in the world." (Letter to A. G. Brito,�op. cit.) In a letter dated, March 3, 1978, Elder W. Duncan Eva noted in a very clear manner - "The Northern Europe-West Africa Division Committee authorized Brother Beach's trip to Rome and it understood that the visit to the Pope with representatives of the World Confessional Families was a probability." This "probability" was so sure that the medallion given was "paid for from Departmental expense funds of the Northern Europe-West Africa Division."

SUMMARY

What appeared to be an "innocent" dialogue between an observer of the Seventh-day Adventist Church at the Vatican Council II of the Roman Catholic Church, and a person connected with the World Council of Churches finalized in a formal audience with Pope Paul VI by an official representative of the Adventist Church. This representative, Dr. B. B. Beach, placed in the hands of the Pope "a goldcovered" medallion - a "symbol" of his church.

Well has the Messenger of the Lord written:

Who can truthfully say, "Our gold is tried in the fire; and our garments are unspotted by the world?" I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: "Can you not see how they have pretentiously covered up their defilement and rottenness of character? 'How is the faithful city become an harlot?'" (Testimonies for the Church, Vol. 8, p. 250)

It was by departure from the Lord, and alliance with the heathen, that the Jewish church became an harlot. (Great Controversy, p. 382)

Footnote - Every quotation in the above topic - "Steps to Rome" taken from the book -�So Much in Common�- is from a single document entitled - "The World Council of Churches/Seventh-day Adventist Conversations and Their Significance." It was written by none other than Dr. B. B. Beach himself. This book -�So Much in Common�- carries an "Introductory Statement" co-signed by Dr. Beach and Dr. Lukas Vischer of the Faith and Order Secretariat of the World Council of Churches. This book may be be obtained by writing to the Adventist Laymen's Foundation.

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The official Vatican newspaper, L'Osservatore Romano (Portuguese edition) for May 22, 1977, (p. 12) hailed the audience of the representatives of the World Confessional Families with Pope Paul VI as seeking the objective of complete unity with Rome. The headline read:�

PROCURAR O OBJECTIVO DE UMA UNIDADE PLENA

(Seeking the Objectives of Complete Unity)

In the report it is obvious that the Roman Curia did not look upon Dr B. B. Beach as being there in merely a personal capacity, nor as only secretary of the Secretaries of the World Confessional Families. From their viewpoint, Beach was there as the representative of the Seventh-day Adventist Church. This report translated reads:

After the general audience of Wednesday, the 18th inst., the Holy Father received the participants of the Conference of Secretaries of the World Confessional Families. This group was accompanied by Bishop John Howe, General Secretary of the "Anglican Consultive Council" and Mr. B. B. Beach, General Secretary of the "Seventh-day Adventists" met the Pope. This was the first time that the representatives of the "Seventh-day Adventists" met the Pope.

To commemorate this significant moment,�they offered�an artistic gold medal to the Holy Father. (Emphasis supplied)

Observe closely, the Vatican perceived the gold medallion as coming from the church "they offered an artistic gold medal to the Holy Father." To the Papacy it was an offering, and the message which we suppose the medallion contains was passed as a mere "artistic" design.

This news release in L'Osservatore Romano, also gives the full text of the Pope's "discourse" on the occasion. The Pope stated:

Dear Brethren in Christ,

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Another report of Catholic reaction came from the Catholic bi-weekly published in Zagreb, Yugoslavia. The name of the newspaper -�Glas�(Voice) and�Koncila�(Council) - can be interpreted as the�Voice of the Council. (See Appendix C) In the upper left hand corner of the "slag" which appears on page one of the newspaper are the words - "Nova Lice Crke" [only a blur in the reproduction]. A literal translation renders it - "New Face Church" - but in conversational English - "The New Image of the Church." In other words, this newspaper reflects the spirit of Vatican II, and thus gives from that viewpoint, how the Papacy viewed the audience with the Pope by the Secretaries of the World Confessional Families, which included Dr. B. B. Beach of the Seventh-day Adventist Church.

The article in the Catholic bi-weekly referred to Dr. Beach as "Chief Secretary of the Seventh-day Adventist Church." This is not strictly correct, but an allowable technical error in the light of how Dr. Beach is presented in the publication of the WCC -So Much in Common. In two different places (pp. 92, 102), the notation appears - "Dr. B. B. Beach, General Conference of Seventh-day Adventists, is secretary of the Department of Public Affairs, Northern European Division, United Kingdom." This was in 1973, and the 1976 Yearbook�lists him as carrying the additional responsibility as Secretary of the Division. From the Catholic viewpoint, there is no question, they considered B. B. Beach as speaking for and representing the Seventh-day Adventist Church.

In this article - the way it is written - distinctly separates the two gifts which Beach gave the Pope. Of the medallion, it read - "This is the first time a representative of this religion has met with the Pope who was�thus�presented with a gold medal." Regarding the book, they quote Beach as saying - "I�presented to the Pope a book describing the work of the Adventist Church throughout the world." Further, they indicate that Beach himself in an interview on Radio-Vatican "emphasized the importance of that first meeting of an Adventist with the Pope." Then they put in direct quotes that Beach referred to the Pope as "the Holy Father".

It is understandable that the hierarchy of the Church would wish to play down this audience of B. B. Beach as far as the laity and rank and file of the ministry are concerned. Kenneth H. Wood, then editor of the official organ of the Church, wrote to a layman - "I am personally very well acquainted with Dr. Bert Beach and have discussed with him this visit [to the Pope] ... The visit was entirely innocent and meaningless so far as any relationship goes between SDA's and Catholics." (See Appendix D, Letter from Wood and to Wood)

In this same letter to the lay brother, Elder Wood wrote:

So be assured, Brother [A], the church is not compromising in any way with Roman Catholicism. Our church knows full well that the Catholic church is not changing.

If by the "church," Wood means its leadership, factors leading up to this audience with Pope Paul, and other events and acts involving church leaders just do not tally with this assertion. Surely Wood was not that naive when he wrote that letter.

Religious News Service (RNS) in its report of the audience with the Pope noted- - "The Vatican Secretariat for Christian Unity and the Seventh-day Adventists became regular participants in the Conference [Secretaries of the World's Confessional Families] in 1968." (See Appendix A) Thus the representative of the Adventist Church, in this case Beach, is in annual conference with the representative of

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the Vatican Secretariat for Christian Unity. Further, it must be kept in mind that Pope Paul told the Secretaries of the World Confessional Families (Churches) that despite "all obstacles" these leaders, and this included Beach, should unceasingly pursue the goal of "full unity in Christ and in the Church." And the Pope meant the Roman Catholic Church! It dare not be overlooked that the Catholic Bi-weekly�Glas Koncila�- quoted Beach as stating that it was a distinct honor to have had "an audience here in Rome with the Holy Father." Beach did not have to refer to the Pope as "the Holy Father."

There remains still another nagging question. How was it that when the Gregorian Pontifical University - the alma mater of popes and cardinals - opened its doors to a first non-Roman Catholic in its 425 year history, that individual was a professing Seventh-day Adventist? And why was it that a Jesuit - with all that that Order has stood for in its history - signed the Preface of the published edition of that individual's dissertation?

A previous associate editor of the�Review, Raymond F. Cottrell, wrote an editorial about a conference he attended at Notre Dame University following Vatican II. He stated:

The new ecumenical climate is opening up countless opportunities for dialogue with people of other faiths, both for a clearer understanding of their point of view and for sharing our own convicitions with them...

Think it through - Can you conceive of the associate editor of the�Review�sharing his conviction that the Pope is "the man of sin" - the antichrist of prophecy -with Archbishop Dearden? Or has he lost his historic Adventist conviction? If he had truly held to it, he would not have been there in the first place! There is no record of Christ joining in theological conferences involving the Sadducees, Pharisees and the Herodians. Maybe Cottrell's attendance at the Notre Dame conference was "entirely innocent and meaningless" as Wood asserts.

In the Silver-Tobler legal case involving the Seventh-day Adventist Church, the legal counsel for the Church submitted to the Federal Court a Brief in which it was stated:

Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term, "hierarchy" was used in a perjorative sense to refer to the papal form of church governance, that attitude on the Church's part was nothing more than a manifestation of widespread anti-popery among the conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned. (p. 4, Footnote # 2, Docket Entry # 84: EEOC vs PPPA, C-74-2025 CBR)

In the same Brief it is noted:

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While, however, Adventist doctrine continues to teach that church government by one man is contrary to the Word of God, it is not good Seventh-day Adventism to express... an aversion to Roman Catholicism�as such. (p. 30, emphasis supplied)

Again the question must be asked - How can the participation of Adventist leaders in ecumenical contacts with Catholic prelates resulting from our consignment to "the trash heap" of history our historic understanding of Bible prophecy be perceived as "entirely innocent and meaningless"? Further, how can the editor of the "Official Organ of the Church" perceive of the laity as so naive that they would buy such a "line"?

The above is a photocopy of the medallion reproduced from the covers of the booklet on Seventh-day Adventists of the "Great Religions of the World" (Art Medal Series) struck by the Presidential Art Medals, Inc., of Vandalia, Ohio. This medallion was designed and sculptured by Ralph J. Menconi and issued by the company in 1973.

Ms. M. Carol Hetzell, then Director of the Department of Communication for the General Conference of Seventh-day Adventists gives the background for the creation of the medallion in a letter dated, December 29, 1977. She wrote:

I learned of the plan to produce a series of medallions on the great religions of the world through an ad in the�National Geographic, I believe; and I wrote immediately to the producers of the medallions offering to help them with suggestions for a Seventh-day Adventist medallion so that it could be included among the "great religions of the world." The sculptor visited our world headquarters here and talked with our committee that had been set up to suggest what the medallion might incorporate.

As can be seen from the photocopies of the medallion, an attempt was made to incorporate certain basic Adventist teachings. The obverse or front side seeks to depict the Second Coming of Christ. However, it does not portray the usual representation

Page 11

On the reverse or back side, the "IV Commandment" is abbreviated, while the other commandments are only numbered, which would tend to project the Adventist emphasis of the Sabbath. But here again the testimony is muted. The Catholic Church -�noting it as the Third Commandment - admonishes: "Remember that thou keep holy the Sabbath day." (The Convert's Catechism of Catholic Doctrine, p. 49) The part of the Commandment which should have been quoted is "The seventh day is the Sabbath" - and if space had allowed, the words - "of the Lord thy God." (Exodus 20:10)

The medallions for the "Great Religions of the World" Series were issued at follows:

                                                                     Bronze - Unnumbered - Special Patina Finish------------ $ 4.50/medal

The above is quoted from the brochure - "Great Religions of the World," prepared by the Presidential Art Medals, Inc. The prices represent the 1973 figure. The price in 1978, when this Special Report was first prepared, as quoted to us via telephone was: Bronze, $5.00; Silver, $35.00; and Gold, $95.00. The silver and gold issues are serially numbered. (We obtained a bronze medallion at that time)

The cost of the gold medallion given to the Pope in 1977 was played down by the editorial voice in Washington. The Editor of the Adventist Review�would have the laity believe that all that B. B. Beach did was to obtain a trinket from a Dollar Store for the Pope. In his letter dated, February 2, 1978 (See Appendix D), Elder Wood wrote- "Representatives of the General Conference have given this medallion to heads of state and other dignitaries all around the world. We have one here in the office. It costs somewhere between $5 and $10, I believe." Either the editor is naive; or else he is "sloppy" in his research; or else he is seeking to mislead the laity, none of which is justifiable. This attempted downplay completely erases the credibility of Wood's assertion that the meeting with the Pope at which Beach gave the medallion was "entirely innocent and meaningless so far as any relationship goes between SDA's and the Catholics."

If the gold medallion given to the Pope came from the number first purchased by the Church in 1973, then the cost would have been $40.00; but if ordered for the occasion of the presentation in 1977, then the price would have been about $95.00, as quoted to us. Thus the price, while not "somewhere between $5 and $10," was nominal under the circumstances. The issue, therefore, does not revolve around the cost of the medallion. Rather, the issue is simply that this gold medallion was presented by Beach to the Pope as "a symbol of the Seventh-day Adventist Church." (Review, August 11, 1977, p. 23) The Church was placed in the hands of the Antichrist symbolically by an Adventist Church leader under authorization!

[For further analysis of the representations sculptured on this medallion and the muting of the church's historic teaching, see Appendix E]

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In the aftermath of the giving of the medallion to Pope Paul VI, and the surfacing of some of the facts of what took place which led to the presentation, it is very difficult to determine whether Dr. B. B. Beach was a naive "puppet" being staged by hidden forces of which at the time he was totally unaware, or whether he was a willing accomplice in the action, and is now seeking to mitigate the clear implications of the significance of the presentation.

Certain facts cannot be denied. Fifteen Christian world organizations are represented in the Conference of the Secretaries of the World Confessional Families. On the one hand are the representatives of Protestant and Orthodox traditions which belong to the World Council of Churches, such as, Lutherans, Disciples, Reformed, Methodists, Anglicans, Greek and Russian Orthodox. Then besides these are certain conservative evangelical Protestant communions, such as, Seventh-day Adventists, Salvation Army, the Reformed Ecumenical Synod and the World Evangelical Fellowship. The Roman Catholic Secretariat for Promoting Christian Unity is also numbered in this Conference. (See�The Christian Century, Dec. 11, 1985, p. 1142) All the news releases both from the Religious News Service and the Catholic press, indicated that of the fifteen participants in the special audience with Pope Paul VI - one for each of the member churches of the Conference of the Secretaries of the World Confessional Families -�only�the Seventh-day Adventist Church through its representative, B. B. Beach, gave a medallion to the Pope symbolizing its church. Even Beach in his explanations of what happened has never indicated that any other secretary did what he did.

Lest it be suggested that only the Seventh-day Adventist Church has such a medallion, the same art company which produced the medallion for the General Conference Department of Communications also produced similar medallions for the Methodists, Lutherans, Greek Orthodox and Eastern Rite Churches, the Salvation Army, the Anglican communion, the Disciples, as well as others. ("Great Religions of the World" [Advertising Brochure], p. 6) Therefore, let it be clearly understood that at the special audience with the Pope, only�the Seventh-day Adventist Church was presented in symbolism to the Pope.

In 1974, the Review and Herald published a book written by B. B. Beach -�Ecumenism - Boon or Bane?�The conclusion drawn was that "in the total picture, the banes tend to outweigh the boons." (Summary statement in�Pattern for Progress, p. 100) Yet with this conclusion drawn from close association with the ecumenical movement since 1965, in 1977, Beach as an officer of such an ecumenical association [and still is today (Adventist Review, Dec. 26, 1985, p. 31)] and as an official representative of the Seventh-day Adventist Church did through such an ecumenical connection present the medallion to the Pope. The whole process carries all the earmarks of an attempted cover-up to keep the laity of the church in the dark as to where the hierarchy was taking the Church.

The book -�So Much in Common�- is itself a unique publication. Co-authored by Dr. Lukas Vischer, as head of the Faith and Order Secretariat of the World Council of Churches, and B. B. Beach, the first edition was published by the WCC. This book tells of the beginnings of the WCC and SDA "Conversations." In the delineations of these "Conversations" written by Beach himself, while it is not specifically stated, the conclusion is inescapable that B. B. Beach is the Adventist who on his own in 1965 started the dialogue which began the steps to Rome. Beach took the first step, and he it is who made the final step. However, that final step had the blessing of the Church's hierarchy. Yet this book which tells the story

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of the beginnings of the steps to Rome and the Church's connection with the World Council of Churches has never been sold in the Adventist Book Centers, nor advertised by the�Adventist Review.

So Much in Common�was first published in 1973. In it, Beach lists nine results obtained from the "Conversations" between representatives of the WCC and the SDA's. Prefacing this list, Beach wrote:

Measured within the framework of the avowed purposes of the Conversations, it can be said that their results have been definitely positive and useful. There have been no measurably negative outgrowths. In order to clearly see the substantial number of accomplishments, it would appear helpful to succinctly list some of the major results that have emanated from the Conversations:

This list reads [with amplification of each item]:

1. Personal acquaintance and fellowship.

9. Contacts on National Levels. (pp. 100-101)

Now contrast the statement which prefaced these nine "accomplishments" with the final paragraph in the "Introduction" which Beach wrote one year later in his book for Adventist lay consumption. It reads:

We come back to where we began: Ecumenism is a glittering word in today's religious vocabulary. However, as we face the end of the present age, we will not see a kind of jumbo church representing the people of God, but a persecuted, united remnant having the faith of Jesus and keeping the commandments of God. Prior to the Second Advent "religious jumboism" will lose "all the glitter and the glamour" (see Rev. 18:14). (Ecumenism - Boon or Bane?, p. 21)

This section of the book - the "Introduction" - was especially recommended to the reader to "maximize" his appreciation of what Beach had put together in the book by none other than Elder Neal C. Wilson who had been asked by Beach to write the "Preface." (Ibid, p. 14)

If "religious jumboism" is to lose "all the glitter and the glamour" when Revelation 18:14 is fulfilled - and we are nearing that hour - why does the glitter and the glamour still appear so attractive to Beach? He is still secretary of the Secretaries of the World Confessional Families. An Adventist theologian still sits on the Faith and Order Commission of the World Council of Churches.�How�does Beach explain his giving of the medallion as "a symbol of the Seventh-day Adventist Church" to Pope Paul VI?

When the Portuguese edition of�L'Osservatore - Romano�carrying the story of Beach's visit to the Pope reached Brazil, it created a real stir in the Adventist community. The Adventist Reform Movement made capital of this news story, so much so, that A. G. Brito, Editor of O Atalaia, published by the Brazil Publishing House wrote a letter to Elder M. S. Nigri, who was a vice president of the General Conference at the time. (See Appendix F) In this letter, Brito asked some very pointed questions. The letter was forwarded by Nigri to Beach.

Beach replied to Brito in a three page explanation. (See Appendix G) It should be

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observed that Beach claims that the "conference is not an organisation" (par. 2, p. 1), but it has officers, minutes are kept, and an agenda is prepared for each annual meeting. Beach admits that for the past few years he has been Secretary of the conference charged with this responsibility, but "there is no usefulness in giving any publicity to this fact." (par. 3, p. 1).

Brito's third question gave Beach some problems. Brito asked - "Has this entity an ecumenical character?" To this Beach replied:

3. It is not so easy to give a clear answer to your third question. As I have pointed out, the Conference is not an organisation, with precise objectives. it is an informal and unstructured forum. Questions and inter-church relations and Christian unity do come up for discussion. Some of the participants are ecumenically minded (in the sense of being in agreement with some of the objectives of the World Council of Churches), while other participants think more along our lines. However, I would like to make clear that this Conference is not a part of the World Council of Churches. It is something quite separate and rather unique. You will no doubt be aware that a number of World Confessions are in bi-lateral dialogues with each other and one item that does appear on the agenda regularly is the question of the bi-lateral dialogues. We, of course are not involved in these dialogues.

Beach by his statement - "I would like to make clear that this Conference is not a part of the World Council of Churches" - would like for us to believe that there is little or no connection between the Conference of which he is the secretary and the WCC. However, a letter from the Commission on Faith and Order definitely states that "Faith and Order relates to that conference in a consultative manner." (See Appendix H) Further, the president of the Conference of Secretaries of the World Confessional Families in 1977, Bishop John Howe, stated in a Vatican Radio interview - which included Beach - that the Rome meeting had been very "satisfactory" and "we have been able to decide how we shall work together more with the World Council of Churches in understanding the ecumenical role that all of us have." (RNS, See Appendix A) Brito was not told the whole truth by Beach!

More recently, Dr. D. Douglas Devnich, Beach's counterpart in the Canadian Union, wrote to Beach for an explanation of what took place in 1977. (See Appendix I) This letter reveals how quickly Beach would like to forget the fact that in the same Vatican Radio interview referred to above, Beach "noted that the audience with Pope Paul marked the first time in history that the Seventh-day Adventist Church, through an official representative, had met with a Roman pontiff." (Ibid.) He would have it appear now that he was merely using his position in the Conference of World Confessional Families to effect a missionary contact with the Pope. Not only was it stated differently on Vatican Radio but the Roman Catholic Church viewed it from a different perspective. Their reports read that Beach "distinctly emphasized the importance of the first meeting of an Adventist with the Pope," and the Catholic hierarchy perceived Beach as "chief secretary of the Seventh-day Adventist Church" because of his role in the Confessional Families' Conference. (See Appendix C)

Evidently Devnich is a very "creative" personality. Beach commends him for the use of the term "Adventist Mysophobia" in describing those who have questioned the audience with the pope, and the giving of the church in symbolism into the hands of the Antichrist. The word, "mysophobia" is compounded from two Greek words -�musos�- meaning filth or contamination, and -�phobos�- meaning, fear. In other words, it means - "fear of filth." While the word,�musos, is not found in the Greek text of the New Testament, the KJV does speak of the "filthiness of her fornication" in relationship to Babylon the great. (Rev. 17:4) Thank God, there are still some Seventh-day Adventists in the Canadian Union who have a fear of the

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filthiness of the "Woman" of Revelation 17. However, since it is no longer good Adventism to have an "aversion" to Roman Catholicism, those afflicted with "mysophobia" will continue to decrease in number. (See pp. 9-10)

Answered and Unanswered

On January 18, 1978, 1 wrote to Elder W. Duncan Eva, then Vice President of the General Conference of the Seventh-day Adventist Church, and asked:

1)�What committee, or church official authorized the audience with Pope Paul VI, and the presentation of the medallion overlaid with gold?

On March 3, 1978, 1 received the following reply regarding these questions from Elder Eva. He wrote:

Now to the questions of your letter of January 18.

4. The medallion was paid for from Departmental expense funds of the Northern Europe-West Africa Division.

In the letter which Dr. B. B. Beach wrote to A. G.. Brito in Sao Paulo, Brazil, dated November 15, 1977 (See Appendix G, p. 1), he stated:

I am enclosing a brief statement regarding the meeting with the Pope. This statement (with one or two small modifications) appeared some time ago in the�Review and Herald.

We have reproduced this statement on the next page. (You will observe that the word "audience" is struck through and over it is written - "meeting.") By carefully comparing this brief statement with the news item appearing in the�Review�for August 11, 1977, p. 23 (Appendix B), it can be seen that this is the basis for the item. In a letter to Elder Eva, dated February 24, 1978, we sent a copy of this statement, and asked him - "Who made the change from 'audience' to 'meeting'? Did Beach in submitting the material to you, or did you do it, or authorize

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it to be done?" Eva refused to answer this in his letter dated March 3, 1978. We asked one further question in our February 24th letter to Elder Eva:

Why was the sentence - "This is not the first time that an Adventist has met the pope" - omitted? When were the other times, and under what circumstances? Have there been frequent audiences involving officials of the Church in their official capacities? If not frequent, what contacts have been made between our church leaders and the Pope and for what purposes? Since the official newspaper of the Vatican has noted this audience in regard to Seventh-day Adventist participation as of special note, and the RNS through its Vatican correspondent marked it as "the first time in history" that the Seventh-day Adventist Church through an official representative met with the Pope, have other contacts been secret and private so that only certain members of the hierarchy know of them? These things need to be clarified.

In his reply, Elder Eva simply stated - "We feel no burden to give you the detailed information you ask for and I have not tried to do so nor to answer the further questions in your letter of February 24." Thus it has neither been affirmed nor denied in regard to what other contacts may or may not have been made between Adventist leaders and Vatican officials.

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B. B. Beach's own statements on this point are contradictory. In his "Statement Regarding Meeting with Pope," he wrote - This is not the first time that an Adventist�has met a pope." The�Review�news item deleted this sentence. Yet Beach as reported by RNS in the Vatican Radio interview declared that the audience "marked first time in history that the Seventh-day Adventist Church, through an official representative, had met with a Roman Pontiff." How does one put this all together?

We know of one other recorded meeting with the Pope. This was in connection with a Church-State Study Commission's visit to Italy. The tour group joined in a general papal audience. Afterwards three members of the Commission visited briefly with Pope Paul VI. This was reported with pictures in the�Review, May 30, 1968. (For pictures see Appendix J) These men were a part of "A 34-member International Church-State Study Commission, sponsored by Andrews University, the International Religious Liberty Association, and the Religious Liberty Department of the General Conference." (Review, May 16, 1968, p. 16) Hegstad in telling of the meeting with the Pope wrote:

While in Rome the Adventist Study Commission experienced the pomp and ceremony of a papal audience in St. Peter's. It was hardly a private audience: some 5,000 shouting and clapping pilgrims were around us. Members of our group were seated not far from the high altar, which is in the midst of the serpentine Bernini columns, which, in turn, are under the central dome of St. Peter's. After the general audience, during which the Pope spoke for some 20 minutes on his year-old encyclical Populorum Progressio, L. Kr. Tobiassen, Pierre Lanares, and I were introduced to the Pontiff. Dr. Tobiassen told of the purpose of our study commission and of the countries we were visiting. I then mentioned our pleasure at finding material progress towards religious liberty in Spain, where the religious schema of Vatican II is having good effect.(Ibid., p. 17)

There is one further item that leaves unanswered questions. B. B. Beach in reporting the results obtained from the Conversations in Europe between SDA and WCC representatives noted that "Conversations began in 1969 in the United States between Seventh-day Adventists and a WCC appointed group." (So Much in Common, p. 101) No report of such Conversations have appeared, to our knowledge, in the�Review. The laity of the Church have never been informed as to who took part, or what the agenda was, or what conclusions were drawn.

Vatican Council II was convened by John XXIII on October 11, 1962, and involved four sessions during four successive years. The last three sessions were during the pontificate of Paul VI. It was at this final session that the arrangements were made for the Conversations between representatives of the Seventh-day Adventist Church and representatives of the World Council of Churches. (So Much in Common, p. 98) However, Dr. B. B. Beach was not the only Adventist at this final session. Elder M. E. Loewen, head of the Religious Liberty Department of the General Conference; Dr. R. F. Cottrell, Associate Editor of the�Review and Herald; and Elder Arthur S. Maxwell, Editor of the�Signs, were also present.

Upon his return late in 1965, Elder Maxwell gave his impressions of Vatican II in a report to the Loma Linda University Church. The speech of Pope Paul VI in opening the fourth and final session impressed Maxwell. He asked those in

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attendance - "Do you know what the subject was?" - and then answered his question "Love. " After quoting a paragraph from it, he said - "You know, that speech of the pope's could have been given at a General Conference session." (Present Truth, #3, pp. 3, 4)

Maxwell indicated that his second impression was "the apparent awesome, and I mean�awesome�power of the organization." (Emphasis his) Then the pageantry and elaborate ceremonial, medieval in nature, struck Maxwell's attention. But in it all, he admitted - "there is no change in doctrine." (Ibid., p. 6) Yet i n discussing the schema on religious liberty adopted by the Council, Maxwell stated:

This is such a tremendous change the Roman Catholic Church has embarked upon. It's so totally different from anything thousands of priests have ever thought of or contemplated, and it is possibly asking too much, that all of a sudden, every priest around the world will suddenly adopt what are really Protestant ideas. But while I've said that, I would also say this, that we shouldn't minimize what the Catholic Church has done. It's a great step forward, there's no question. It's an amazing thing that the church has done to set itself alongside Protestants in declaring that every man has the basic human right to choose his own religion and follow the dictates of his own conscience. Whether the church will stay by that forever, I don't know. No, I'm not predicting the future - I couldn't say - but it does alter the situation in the Catholic Churchand should alter our attitude toward that church. (Ibid, p. 11,�emphasis mine)

The afterglow of the glitter, pomp and pageantry of Rome seemed to blur Maxwel1's ability to distinguish between the individual and the system. He declared:

We must rethink our approach to our Roman Catholic friends. How can we reject an outstretched hand and be Christians? How can you say that they belong to antichrist when they reveal so many beautiful Christian attitudes? Does that shock you very much? I hope it does! I hope it shocks you, because we need to be shocked into a new, more friendly, more loving attitude towards these dear people. (Ibid., p. 13)

Maxwell followed this with some advice to ministers, and telling what he had already done. He said:

Now, there's one other thing. These things are going to make us think, they really are - this new situation. I think that a lot of our preachers are going to have to throw away a lot of old sermons. You and me - a lot of old sermons. I scrapped a lot them already. You know what I think is going to happen? We cannot go on preaching about these dear people like we did thirty, forty, fifty years ago. We simply can't do it. The facts are all against us. How can we go and talk about them persecuting, burning the Bible when they're not doing anything of the sort? We've just got to get some new sermons ... Sure have! (Ibid., p. 14)

To merely clothe one's self as "an angel of light" does not alter the nature of that self. This Maxwell failed to perceive having been enamored with the glitter and tinsel of Rome. Well has it been written:

Many Protestants suppose that the Catholic religion is unattractive, and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based in deception, it is not a course and clumsy imposture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people, and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear is also captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody

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of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence...

None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence.�Great Controversy, pp. 566, 567)

These impressions, conclusions, and advice of Maxwell resulting from his attendance at the final session of Vatican II find reflection in a new study of the book of Daniel written by his son, Dr. C. Mervyn Maxwell, Chairman of the Church History Department at Andrews University. In this book -�God Cares, Vol . I - Maxwell's analysis of "the little horn" of Daniel 7 is indicative of the changed attitude toward Rome as suggested by his father. Devoting considerable space to the discussion of this "little horn" of Daniel 7, Dr. Maxwell divides his discussion into two subsections - Four Principles, and Eight Identifying Marks.

In listing the "Four Principles," Maxwell charged God with giving a one-sided picture of Rome in the prophecy - believe it or not! Here are his very words:

In Daniel 7 God purposefully presented a one-sided picture of Rome as a terrible beast in order to emphasize His displeasure at persecution. (p. 127)

Then in concluding his "Eight Identifying Marks" of the "little horn," Dr Maxwell wrote:

Only one entity really fits all eight of these identifying marks - the Christian church which arose to religiopolitical prominence as the Roman Empire declined and which enjoyed a special influence over the minds of men between the sixth and the eighteenth centuries.

And very often it was for the better. Of course! (Ibid.)

In the revelation that God gave to Jesus, the picture is that the true Christian Church was in the "wilderness" from the sixth to the eighteenth centuries. (Rev. 12:13-14) But in taking the steps to Rome, it is no longer "good Adventism to express ... an aversion to Roman Catholicism." (See p. 10)

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[As source material for this section of "Special Report," apart from what is documented, I am indebted to an article by Dr. Earle Hilgert beginning in the�Review, October 12, 1967, Dr. Hilgert, then VicePresident for Academic Administration at Andrews University, was the first Seventh-day Adventist to serve on the Faith and Order Commission of the World Council of Churches.]

In 1870, William Reed Huntington, an American Episcopalian, published a book, named -�The Church Idea. In this book, he set forth four points as a basis for Christian unity. These were:

        1)�The Scriptures as the word of God.

        4)�The historic episcopate as the basis of organizational unity.₁ ��

In 1888, these four points, substantially as Huntington proposed them, were adopted by the Bishops of the Anglican Church at the Lambeth Conference of that year,�and thereafter were known as the Lambeth Quadrilateral.�₂�One must keep in mind that the Anglican Church is considered the "bridge" church between Protestantism and Roman Catholicism.

In 1910 at the Edinburgh Missionary Conference, an Episcopal (Anglican) missionary to the Philippines, Bishop Charles H. Brent, called for an organizational, inter-denominational conference on questions of doctrine and organization. Herein was the idea of the Faith and Order Movement.

In 1920, the Lambeth Conference of Anglican Bishops based on the Quadrilateral issued "An Appeal to All Christian People" urging the Christian world to strive for an united church. The same year representatives from 70 denominations, and 40 countries convened in Geneva, Switzerland. Bishop Charles H. Brent presided at this meeting which marked the "official" beginning of the Faith and Order Movement. The call was based on only one doctrinal confession - that "our Lord Jesus Christ [is] God and Saviour." This is also the doctrinal criterion for fellowship in the World Council of Churches.

This meeting in 1920 prepared the way for the first World Conference on Faith and Order, which was held in Lausanne, Switzerland in 1927. The Lausanne Conference adopted a methodology for the purpose of studying the differences between the various communions in the hope that such a study would lead to a better understanding of one another's position with the ultimate objective of bridging the separating canyons. Herein is the concept of "dialogue." However, in the years following, an "irreconcilable" impasse developed between those who considered the church as "catholic" and those who considered the church as "protestant." This was faced up to in the Third World Conference on Faith and Order in 1952 in Lund, Sweden. Here a new methodology was adopted which sought to bridge the divisions between the "catholic" and "protestant" concepts. Joint studies on theological and organizational problems common to all were arranged with the conviction that in seeking cooperatively a truly Christ-centered answer to the problems previously faced, they might draw closer to one another.

In the meantime, in 1948, the World Council of Churches was organized by a merger of the Faith and Order Movement, and a parallel ecumenical group, the Christian

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Life and Work Movement. Following the merger, the Faith and Order Movement became a Commission of the World Council of Churches. Under the World Council, it developed into a well organized structure holding working sessions every three years in preparation for further World Conferences on Faith and Order. As a "commission" its purposes and objectives need to be clearly understood in relationship to the overall objectives of the World Council.

Article I of the Constitution of the World Council of Churches reads:

The World Council of Churches is a fellowship of churches which confess the Lord Jesus Christ as God and Saviour according to the Scriptures and therefore seek to fulfill together their common calling to the glory of the one God, Father, Son and Holy Spirit. (So Much in Common,�p. 40) ₃

While the World Council does not assume universal authority controlling what all Christians should believe and do, yet the member churches - now over three hundred - are all committed to close collaboration in Christian witness and service. Further, they are also striving together to realize the goal of visible Church unity. Herein enters the Faith and Order Commission. Its objective is stated:

To assist the churches toward this goal, the Faith and Order Commission of the World Council provides theological support for the efforts the churches are making towards unity. Indeed the Commission has been charged by the Council members to keep always before them their obligation to work towards manifesting more visibly God's gift of Church unity. So it is that the stated aim of the Commission is "to proclaim the oneness of the Church of Jesus Christ and to call the churches to the goal of visible unity in one faith and one eucharistic fellowship, expressed in worship and common life in Christ, in order that the world might believe. (By-Laws) (Faith and Order Paper #11, pp. vii-viii)

Near the close of the first decade of the last half of the 20th Century, events within the Roman Catholic Church were to play a part in the ecumenical movement. On October 9, 1958, Pius XII died and was succeeded by Angelo Roncalli as Pope John XXIII. One of the announced objectives of John's Papal reign was "to bring the Church up to date". With this in mind he called for a council of bishops. The idea was his own, "a heavenly inspiration, he said when he made the announcement soon after his coronation in 1959." (Britannica, Book of the Year 196, p. 717) This "inspiration came during a time of prayer. The time was that period particularly devoted to prayers for the reunion of Christendom, the Christian Unity Octave of January 18-25." (Observer in Rome, p. 6)

This prayer crusade for Christian unity known in the Roman Catholic Church as the Chair of Unity Octave forms apart of the ecumenical "roots." In 1886, Lewis T. Wattson, after his ordination by the Episcopal Church, began to work for reunion with the Holy See. In 1903, he began publishing,�The Lamp, in which he defended papal infallibility and urged all Anglicans to return to Rome. "To this end, in 1909, he inaugurated an 8-day period of prayer called the Church Unity Octave." This week is observed by Protestant bodies as the "Universal Week of Prayer for Christian Unity." (New Catholic Encyclopedia, Vol. 14, p. 828)

"On October 30, 1909, in the sisters' chapel at Graymoor, Father Paul [Lewis T. Wattson], Mother Lurana, and 15 followers were received into the Catholic Church ... Shortly after, the group was received into the Franciscan Order." Also in 1909, Pius X approved the Chair of Unity Octave; "Benedict XV extended it to the universal Church and granted indulgences. Pius XII renewed the indulgences in 1946 and in a letter (Nov. 1, 1957) urged the octave's observance to be spread as widely as possible. In 1959 John XXIII recommended it to all the faithful." (Ibid. Vol I, p. 1027)

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(As an Anglican, Father Paul founded the Society of the Atonement at Graymoor, New York. There functioning as the Graymoor Ecumenical Institute, the friars have been prime movers in the Protestant observance of the annual Week of Prayer for Christian Unity.)

Prior to convening the Vatican Council II, October 11, 1962, Pope John XXIII "established the Secretariat for Promoting Christian Unit , headed by the ecumenical [Jesuit] Augustin Cardinal Bea, which in a very short time proved to be an effective instrument of Christian renewal and interfaith amity." (Britannica,�op. cit., p. 718) Also appointed to this Secretariat was Msgr. J. G. M. Willebrands who in 1952 founded The Catholic Conference for Ecumenical Questions. This Conference "has had impressive though unobtrusive influence and worked with the Faith and Order Commission of the WCC." (New Catholic Encyclopedia, Vol V, p. 98)

In preparation from Vatican Council II, Rome asked several branches of what they called "separated brethren" to appoint official observers. "The World Council of Churches, several Protestant communions, the Anglicans and at least one of the Eastern Churches responded favorably." (Britannica,�op. cit., p. 690)

In 1963, several events occurred in the ecumenical movement. Pope John died to be followed by Paul VI who announced his intention to pursue the policies of his predecessor. He convened the second session of Vatican II with overtures toward more friendly relations with other Christian bodies. By invitation, an increased number of Protestant and Orthodox observers were present at the Council. Also during this year, the Faith and Order Commission called a consultation in Montreal, with Roman Catholic observers present.

The Third Session of Vatican II was convened in September, 1964. Prior to this session in his Good Friday message, Pope Paul VI referred to the Anglican and Eastern Bodies as "churches" and the Protestant bodies as "communities" instead of "separated brethren," thus according them a status not previously recognized by the Roman Catholic Church.

The fourth and final session of Vatican Council II was held from September 14 through December 8, 1965. The Seventh-day Adventist Church had observers at this final session. Through a contact made between an "observer" of the Adventist church and one from the WWC, "Conversations" began between the two bodies which led ultimately to the presentation of the Seventh-day Adventist Church in "symbol" to Pope Paul VI, and to the appointment of a Seventh-day Adventist to the Faith and Order Commission. (See "Step Four," p. 4, and "Step Seven," p. 6)

Much has transpired in the activities of the Faith and Order Commission of the WCC since 1967 when a Seventh-day Adventist was appointed to the Commission. In January, 1982, in Lima, Peru, over 100 theologians met and "recommended unanimously" an agreed statement on�Baptism, Eucharist, and Ministry�"for the common study and official response of the churches." These theologians "represented virtually all the major church traditions: Eastern Orthodox, Oriental Orthodox, Roman Catholic, Old Catholic, Lutheran, Anglican, Reformed, Methodist, United, Disciples, Baptist, Adventist and Pentecostal." (Back Cover,�Faith & Order Paper, #11) The three statements on Baptism, Eucharist and Ministry "are the fruit of a 50-year process of study stretching back to the first Faith and Order Conference at Lausanne in 1927." (Ibid, p. viii)

Wm. H. Lazareth, Director of the Secretariat on Faith and Order and Nikos Nissiotis, Moderator of the Commission on Faith and Order have co-authored a Preface to the Lima Text as this paper on Baptism, Eucharist and Ministry is called. In it they state:

This Lima Text represents the significant theological convergence which Faith

Page 23

and Order has discerned and formulated. Those who know how widely the churches have differed in doctrine and practice on baptism, eucharist and ministry, will appreciate the importance of the large measure of agreement registered here.Virtually all the confessional traditions are included in the Commission's membership. That theologians of such widely different traditions should be able to speak so harmoniously about baptism, eucharist and ministry is unprecedented in the modern ecumenical movement. Particularly noteworthy is the fact that the Commission also includes among its full members theologians of the Roman Catholic and other churches which do not belong to the World Council of Churches itself. (Ibid, p. ix)

Thus from 1888 to 1967, two movements were in parallel - the Faith and Order Movement for visible church unity, and the Advent Movement for a completed work on the earth. In 1967, the Seventh-day Adventist Church - a trustee under God for the Three Angels' Messages - broke the parallel and became identified with the Faith and Order Commission of the World Council of Churches.

_______________________________________________

¹Parallel events during the history of the ecumenical movement are most interesting and should be considered carefully. In 1870, Vatican Council I promulgated the doctrine of Papal infallibility so that when the Pope speaks�ex cathedra�(from the chair) his utterances are as the voice of God. It should be observed that point #4 of the Quadrilateral is that the "historic episcopate" be the basis for organizational unity. The historic episcopate put the Bishop of Rome as the first among equals. The final outcome of the Papal dogma formulated at Vatican I on the ecumenical process has yet to be written.

₃This article from the World Council of Churches' Constitution was incorporated into the 1980 Statement of Beliefs voted at the General Conference Session in Dallas, Texas. See p. 12 of�Key Doctrinal Comparisons.

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APPENDIXES

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APPENDIX A

R E L I G 1 0 U S����� N E W S �����S E R V I C E

Mr. John A. Spoto
Route 1, Box 157
Mission, Texas 78572

Kenneth H. Wood
Editor, ADVENTIST REVIEW
KHW cwr

Elder Kenneth Wood, Editor
Adventist Review
Takoma Park, Washington D C 20012

(Elder) Wm. H. Grotheer, Manager
Publications & Research
Adventist Laymen's Foundation
P. 0. Box 178
Lamar, AR 72846

Pastor M. S. Nigri
General Conference

 GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS
NORTHERN EUROPE - WEST AFRICA DIVISION

TELEPHONE: ST. ALBANS 60331                                            119 ST. PETER'S STREET, ST. ALBANS,                                                   TELEGRAMS/CABLES                                          
                                                                                          HERTFORDSHIRE, ENGLAND, AL1 3EY                                              "ADVENTIST ST.ALBANS"

November 15, 1977
(Dictated Nov. 11, 1977)

Pr. A. G. Brito,
Caixa Postal 34,
09000 Santo Andre,
Sao Paulo,
Brazil

Signed
B. B. Beach

PBBB:cib
CC: M. S. Nigri

RW/aw                                    
1 April 1975                             

Mr. M. Ireland
Box 105 Steiner Road
Valencia
Pa. 16059
USA

Sincerely yours,
Signed
Robert Welsh.

DEPARTMENT OF PUBLIC AFFAIRS GENERAL CONFERENCE OF

SEVENTH-DAY ADVENTISTS                         
CHURCH WORLD HEADQUARTERS 6840 Eastern Avenue NW, Washington, D. C. 20012 USA

February 22, 1984
(dictated 2-15-84)

Dr. D. Douglas Devnich
PARL Director
Canadian Union Conference
1148 King Street, East
Oshawa, Ontario
Canada LlH 1H8

Dr. D. Douglas Devnich
February.22, 1984
Page 2 

Very cordially yours,
Signed
B. B. Beach.
Director

Mailing Address: P.O. Box 10, Strathpine, QId. 4500 Ph: (07) 205 7100
Parcel delivery and shop location: 319 South Pine Road, Brendale, Strathpine.

Wm. H. Grotheer, Editor
"Watchman, What of the Night?"
P.O. Box 789
Lamar, Ark. 72846
U. S . A.

Yours faithfully,
Signed�
Sidney Hunter