Another Adventist Today Lie Baptismal vows

 Occasionally, I wander back on Adventist Today to see what the current Progressive propaganda is and imagine my surprise to see this article. 

You Don’t Have to Believe Ellen White Is a Prophet to Be an Adventist

Commentary Ellen White, spirit of prophecy, test of fellowship  By Ron Hessel  14 November 2025 

Here we read:

 And you don’t have to

There is some confusion on this, so let’s just set the record straight: you do not need to believe in Ellen White as a prophet in order to be a Seventh-day Adventist in good standing. Here is what it says in the Baptismal Vows I copied from the official church website.

“8. Do you accept the biblical teaching of spiritual gifts and believe that the gift of prophecy is one of the identifying marks of the remnant church?”

Notice that it does not say anything about Ellen White. Also notice that gift of prophecy is all in lower case—it is not capitalized. When, within our tribe, Ellen White and her work is referred to, “the Gift of Prophecy” is capitalized like a title. Otherwise, the gift of prophecy, all lower case, refers to one of the gifts of the Spirit as outlined in scripture.

The Baptismal Vows do not make us pledge allegiance to Ellen White, contrary to what some assert.

That is great, right? He has told us that the gift of prophecy is one of the marks of the remnant church and that it does not refer to Ellen White; it is just one of the many spiritual gifts! 

But what if he read further in the baptismal vows:

11. I know and understand the fundamental Bible principles as taught by the Seventh-day Adventist Church. I purpose, by the grace of God, to fulfill His will by ordering my life in harmony with these principles. 

What do you think those "fundamental Bible principles as taught by the Seventh-day Adventist Church" may be? If only there were a list or a book of the Adventist Fundamental Beliefs. Maybe they are even enumerated for convenience.

Let's see what one of the Fundamental SDA beliefs is:

The Gift of Prophecy  Z18 The Scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and we believe it was manifested in the ministry of Ellen G. White. Her writings speak with prophetic authority and provide comfort, guidance, instruction, and correction to the church. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Num. 12:6; 2 Chron. 20:20; Amos 3:7; Joel 2:28, 29; Acts 2:14-21; 2 Tim. 3:16, 17; Heb. 1:1-3; Rev. 12:17; 19:10; 22:8, 9.)

There seems to be one more baptismal vow that seems to be related to this gift of prophecy to the remnant church, and that is the final vow:

13. I accept and believe that the Seventh-day Adventist Church is the remnant church of Bible prophecy and that people of every nation, race, and language are invited and accepted into its fellowship. I desire to be a member of this local congregation of the world church. 

I wonder where they get the idea that the SDA church is the remnant church of Bible prophecy. Does it perhaps come from the gift of prophecy, which they believe is manifested in the ministry of Ellen White? Pretty sure that is the case.

But anyway, according to this article on Adventist Today, if we don't look too hard, we can say that Adventists don't have to believe in Ellen White as a prophet. 

Good to know. But you say, the first instance said fundamental principles, not fundamental beliefs. Okay, but are you sure you want to go there you can read the following articles and include the 1872 Fundamental Principles and of course the articles that oppose the transition from principles to beliefs such as: FUNDAMENTAL PRINCIPLES vs BELIEFS - also referred to as THE TRANS-FUNDAMENTAL SOCIAL ENGINEERING OF ADVENTISM Go ahead at your own risk:)

A DECLARATION OF THE Fundamental Principles TAUGHT AND PRACTICED -BY-THE SEVENTH-DAY ADVENTISTS. STEAM PRESS OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, BATTLE CREEK, MICH.: 1872.

Fundamental Principles

In presenting to the public this synopsis of our faith, we wish to have it distinctly understood that we have no articles of faith, creed, or discipline, aside from the Bible. We do not put forth this as having any authority with our people, nor is it designed to secure uniformity among them, as a system of faith, but is a brief statement of what is, and has been, with great unanimity, held by them. We often find it necessary to meet inquiries on this subject, and sometimes to correct false statements circulated against us, and to remove erroneous impressions which have obtained with those who have not had an opportunity to become acquainted with our faith and practice. Our only object is to meet this necessity. 

As Seventh-day Adventists we desire simply that our position shall be understood; and we are the more solicitous for this because there are many who call themselves Adventists who hold views with which we can have no sympathy, some of which, we think, are subversive of the plainest and most important principles set forth in the word of God. 

As compared with other Adventists, Seventh-day Adventists differ from one class in believing in the unconscious state of the dead, and the final destruction of the unrepentant wicked; from another, in believing in the perpetuity of the law of God as summarily contained in the ten commandments, in the operation of the Holy Spirit in the church, and in setting no times for the advent to occur; from all, in the observance of the seventh day of the week as the Sabbath of the Lord, and in many applications of the prophetic scriptures. 

With these remarks, we ask the attention of the reader to the following propositions, which aim to be a concise statement of the more prominent features of our faith. 

—I—

That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Psalm 139:7. 

—II—

That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in Heaven, where, with his own blood he makes atonement for our sins; which atonement so far from being made on the cross, which was but the offering of the sacrifice, is the very last portion of his work as priest, according to the example of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in Heaven. See Leviticus 16; Hebrews 8:4, 5; 9:6, 7; etc. 

—III—

That the Holy Scriptures, of the Old and New Testaments, were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. 

—IV—

That Baptism is an ordinance of the Christian church, to follow faith and repentance, an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, of the resurrection of all the saints at the last day; and that no other mode fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Romans 6:3-5; Colossians 2:12. 

-V-

That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts: first, a moral change, wrought by conversion and a Christian life; second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. John 3:3, 5; Luke 20:36. 

-VI-

We believe that prophecy is a part of God’s revelation to man; that it is included in that scripture which is profitable for instruction, 2 Timothy 3:16; that it is designed for us and our children. Deuteronomy 29:29; that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path, Psalm 119:105, 2 Peter 2:19; that a blessing is pronounced upon those who study it, Revelation 1:1-3; and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world’s history, and the special duties required at their hands. 

-VII-

That the world’s history from specified dates in the past, the rise and fall of empires, and chronological succession of events down to the setting up of God’s everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. 

-VIII-

That the doctrine of the world’s conversion and temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night; that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears the papal power, with all its abominations, is to continue, the wheat and tares grow together, and evil men and seducers wax worse and worse, as the word of God declares. 

-IX-

That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Daniel 8:14, terminated in that year, and brought us to an event called the cleansing of the sanctuary. 

-X-

That the sanctuary of the new covenant is the tabernacle of God in Heaven, of which Paul speaks in Hebrews 8, and onward, of which our Lord, as great High Priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation. Hebrews 8:1-5, etc.; that this is the sanctuary to be cleansed at the end of the 2300 days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by blotting out and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment, Hebrews 9:22, 23; and that this work, in the antitype, commencing in 1844, occupies a brief but indefinite space, at the conclusion of which the work of mercy for the world is finished. 

-XI-

That God’s moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the “ark of the covenant,” or testament. Numbers 10:33, Hebrews 9:4, etc.; that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God’s testament; for under the sounding of the seventh trumpet we are told that “the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.” Revelation 11:19. 

-XII-

That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before paradise was lost, Genesis 2:2, 3, and which will be observed in paradise restored, Isaiah 66:22, 23; that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms, Jewish Sabbath and Christian Sabbath, as applied to the weekly rest-day, are names of human invention, unscriptural in fact, and false in meaning. 

-XIII-

That as the man of sin, the papacy, has thought to change times and laws (the laws of God), Daniel 7:25, and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isaiah 56:1, 2; 1 Peter 1:5, Revelation 14:12, etc. 

-XIV-

That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration or conversion. 

-XV-

That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offences, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. 

-XVI-

That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Corinthians 12 and Ephesians 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. 

-XVII-

That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. 

-XVIII-

That the time of the cleansing of the sanctuary (see proposition X), synchronizing with the time of the proclamation of the third message, is a time of investigative judgment, first with reference to the dead, and at the close of probation with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation-points which must be determined before the Lord appears. 

-XIX-

That the grave, whither we all tend, expressed by the Hebrew sheol, and the Greek hades, is a place of darkness in which there is no work, device, wisdom, or knowledge. Ecclesiastes 9:10. 

-XX-

That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Psalm 146:4; Ecclesiastes 9:5, 6; Daniel 12:2, etc. 

-XXI-

That out of this prison house of the grave mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second advent of Christ, the wicked in the second resurrection, which takes place a thousand years thereafter. Revelation 20:4-6. 

-XXII-

That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the resurrected righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 

-XXIII-

That these immortalized ones are then taken to Heaven, to the New Jerusalem, the Father’s house in which there are many mansions, John 14:1-3, where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years; Revelation 20:4; 1 Corinthians 6:2, 3; that during this time the earth lies in a desolate and chaotic condition, Jeremiah 4:20-27, described, as in the beginning by the Greek term abussos (õóó ïò) bottomless pit (Septuagint of Genesis 1:2); and that here Satan is confined during the thousand years, Revelation 20:1, 2, and here finally destroyed, Revelation 20:10; Malachi 4:1; the theater of the ruin he has wrought in the universe, being appropriately made for a time his gloomy prison house, and then the place of his final execution. 

-XXIV-

That at the end of the thousand years, the Lord descends with his people and the New Jerusalem, Revelation 21:2, the wicked dead are raised and come up upon the surface of the yet unrenewed earth, and gather about the city, the camp of the saints, Revelation 20:9, and fire comes down from God out of heaven and devours them. They are then consumed root and branch, Malachi 4:1, becoming as though they had not been. Obadiah 15, 16. In this everlasting destruction from the presence of the Lord, 2 Thessalonians 1:9, the wicked meet the everlasting punishment threatened against them, Matthew 25:46. This is the perdition of ungodly men, the fire which consumes them being the fire for which “the heavens and the earth which are now” are kept in store, which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3:7-12. 

-XXV-

That a new heavens and earth shall spring by the power of God from the ashes of the old, to be, with the New Jerusalem for its metropolis and capital, the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3:13; Psalm 37:11, 29; Matthew 5:5. 

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A really bad article on AToday by Monte Sahlin

Sometimes over at Atoday.com I read the most stupid arguments...and that includes the article writers. I think, how can anyone publish this stuff and not realize that one stupid paragraph actually destroys the credibility of their entire article. Because if someone is so biased why would anyone believe the rest of their analysis has any reliability. It seems it must come from a thought process that is so encased by only talking to people of their own political beliefs that they don't even see their statement as complete prejudice masquerading as fact.

Here is what Monte Sahlin writes in his article The Problem with a Fundamentalist World View:

The true believers in the pro-life movement—who I largely agree with on moral grounds, despite their widespread hypocrisy on capital punishment and feeding babies once they are born—believe that if Roe v Wade is rescinded or restrictive laws such as recently voted in Texas are adopted that it will impose moral order on a society where traditional ideas about sexuality have been discarded by most Americans. They simply don’t get the fact that it will change nothing about the sexual behavior of most people and it will create unanticipated outcomes, possibly more terrible than the present situation.   

The pro-life movement is involved in wide spread hypocrisy because it allows and accepts capital punishment of criminals. Really that is somehow connected to the right of a baby to be born? Innocent unborn life should have a right to exist therefore to not be a hypocrite guilty adults should not be executed after due process. By that reasoning the pro-choice movement must be hypocritical when anyone is sent to jail being then their choices are taken away. 

What about the second line, are pro-life people against feeding babies once they are born? Is there some kind of protests going on that I have not heard about where the pro-lifers are marching against giving babies food? Well probably to a political liberal mind welfare reform is taking food out of a babies mouth even though that is generally not what happens since the reform is found in making sure that the monies go to people who really need it and not fraud and waste. 

As for Roe v. Wade it should be rescinded and sent to the states. Surely by now we all should know that Roe was never a rape victim as the case was presented. So a case law was made based upon a trial where one of the prime principals in the case lied. see Do You Know the Fascinating and Troubling Story About the Woman Behind the Roe v. Wade Case? 

Is the Texas Law limiting abortions so that late term abortions are not allowed really that bad, as the Daily Caller writes:

Every modern poll on the issue shows the same thing: Large majorities say babies should not be aborted in the later stages of pregnancy. Looking at Gallup over the years, opposition to abortion after six months has never dropped below 80 percent. Even at three months, the numbers are still impressive: Over 60 percent of Americans consistently oppose abortions after the first trimester, and in 2011 they rose to 71 percent.

If these were election results, you’d call it a landslide.

Read more: http://dailycaller.com/2013/07/24/most-europeans-and-americans-agree-with-texas-abortion-law/#ixzz2aGYKmJzX

But to Monte Sahlin such widespread agreement on limiting late term abortions is a method to change people sexual behavior! Or even worse if  states like Texas limit late term abortions it may make things  "possibly more terrible than the present situation."  It is really troubling to me that people can be so thoughtless and yet pretend to be thought leaders. 

Ultimately his fictional paragraph leads to his conclusion:

 Fundamentalists believe that they can control society’s sinfulness. Jesus knows otherwise. He says, Peter put away your sword. "He who is without sin, cast the first stone." Love your enemies. Turn the other cheek. Go the second mile."

Actually every religious and social organization likes to think they can limit society's sinfulness and fundamentalists at least Christian Fundamentalist are not trying to limit society's sinfulness with a sword. That might be true of Muslim Fundamentalists but it really has no application to Christian Fundamentalism. But as with the other facts Monte Sahlin conflates Fundamentalism as well pretending there is some major similarity between the Christian Fundamentalism and what is been much less accurately called as Muslim Fundamentalism ( remember the Muslim's in question don't even call themselves fundamentalist, it is quite different from the beginnings of Christiain fundamentalism where they wrote and expressed what their fundamentals were. See: Christian Fundamentalism on Wikipedia

 

Rise and Fall of Intellectual Christianity

The Rise and Fall of Intellectual Christianity

The word intellectual when not prefaced by the term “pointed headed,” reflects by definition the use of one’s intellect over emotion or experience. It is by and large in Western society the legacy of early Christianity. The Christian faith is built upon the books written by people after the time of Christ. Jesus wrote no words for us to quote or they would surely have become the Scripture to all Christians. There was no shortage of books about Jesus or about Christians in those first three centuries of the Common Era. There were many literary works with many differing views of God and Jesus Christ.

In the second century Marcion edited and presented his own view of what the Christian canon should be well before the proto orthodox (those who were the first to hold to what would become orthodox Christianity and then compiled a more standardized Christian belief) decided that a canon was a good idea. Marcion’s canon included several books by Paul and an edited version of something very similar to Luke’s Gospel minus the first few chapters. Marcion was a member of the Gnostic form of Christianity. As such the God of Jesus Christ and the God of the Old Testament were two different Gods and as with many Gnostic’s Jesus was not man or God/man He was a spirit, a phantom who only appeared to be a man. We know about Marcion because of what the Early Church Fathers wrote about him, we have none of his writings but we have a good number of other Gnostic writings many found in Nag Hammadi in 1945. Examples of Gnostic writing include the Gospel of Thomas, the Gospel of Philip and the Gospel of Truth. Those being the most readable but by no means cover all the Gnostic or other works from the early centuries of Christianity. Recently the news has told us about the new find called The Gospel of Judas. The debates in the first 400 years of the early church dealt with what today some call the “Lost Gospels”. It was from the Early Church Father’s writings until the find at Nag Hammadi that the Gnostic views were known. It was up to the Early Church Fathers to deal with those works and we can still read of their intellectual arguments.

The Early Church Fathers and even the Gnostic Christians were intellectuals. They used literary works to argue their position against the Gnostics and we have even seen Gnostic literary work that argues against the proto orthodox form of Christianity. The very literature we have today can often be traced back to these intellectual debates in early Christianity. Even the very simply logical idea of context of written material was decided by Christian argumentation. What is common sense to us today was part of the battle ground of the intellectual processes of our early Christian fathers. Today we would likely laugh at many of the arguments that some of the Early Church Fathers used. Yet the encapsulation of the Christian Canon was based upon years of Christian debate; arguments, rebuttals and appeals to reason. However these Christians show us intellectual debate does not remove God from the process. God must act upon the human mind; it is the point of contact between the transcendent God and the physical man; the nexus between the spirit of man and the Spirit of God.

Intellectual Christianity takes work and as time passed it became easier to merely follow religious institutions. Man by his nature is often lazy and seeks the path of least resistance. Not all men of course, for the Christian church could never have been founded by lazy men and women. As orthodox Christianity grew and spread so did the power of the church. With time intellectual Christianity diminished. The Protestant Reformation gave renewed hope to Christianity as the intellectual Christians began to question what tradition had done to the orthodox Christian religion. The Bible as the accepted standard, again took center stage and intellectual Christians championed new ways of understanding the messages that God had inspired. The mind, perhaps God’s greatest handiwork was used by God through the agency of intellectual Christians to rehabilitate the Christian church from the damage done by tradition. When emotion and experience based upon tradition were opposed by the God enabled intellectuals, the church changed.

Protestants today are in need of intellectual Christianity as much as any other time in history. The intellectual activity of our predecessors does not automatically flow to us. Their wisdom and their folly are there to be seen and learned from by those willing to process the information. Protestant heritage includes great minds; men and women of great accomplishments. But to use our intellectual faculties we have to make decisions that likely will lead us away from traditions which were not well founded. Not all emotion, experience or tradition is contrary to intellectual process. But it is the intellectual process that evaluates emotion, experience and tradition deciding what to keep and what to discard. History is less a guide and more a milepost; a sign to the ever vigilant and a message to those who desire understanding.

As the Adventist church stands at a point where it must decide to cling to tradition or accept intellectual Christian challenges, so also must other Protestant churches. The term Evangelical at one time meant the idea of a church spreading the good news of God found in the four gospels. Today the term has come to mean the same as fundamentalist. Evangelical now means people who hold to the Bible as inerrant, infallible and holding to a strictly vicarious atonement, scientifically and socially out of step with reasonable people. While a Christian may not worry too much about what the world says of them (realizing that as Jesus said the world would reject His followers as it rejected Him). Still there may be some truth to those who now use the word Evangelical as derogatory.

The intellectual Christians that built up the church are becoming less and less visible. Today many of the large Protestant churches have abandoned the long held Protestant church practice of Sunday school. Many churches offer little opportunities for adults to interact with one another in the discussion of religious topics. Cell groups, the popular innovation of the last 20 years are sometimes so authoritarian that questioning a leader is not even allowed. Singing and Sermons have become the main form of religious instruction in today’s Protestant churches with the exception of Televangelists. Divergent views and questions have no place in today’s modern Christian churches. While Adventist churches have not abandoned the Sabbath school program it may be so poorly attended or conducted that it often becomes hard to find a Sabbath school that one feels comfortable presenting a differing view or posing serious questions.

The reason for this situation is very likely that today’s Protestants, as well as Adventists, have accepted the idea that his or her church has “The Truth”. The truth is being preached and there is nothing anyone needs to question or challenge. To challenge and question is what the atheists and the worldly folk do, it is not what we Christians do. It is the decline and fall of the Christian intellectual as the traditional once again gains ascendancy. It is possibly a new Dark Ages at a critical time for Christianity, with the concurrent lack of viability of Christianity in Europe and Canada and the attacks of progressive secularism in America. For Christianity to survive outside of the uneducated third world intellectual Christianity must be maintained. It is something that the Adventist church must fight for; it is something our Sabbath schools must fight for. Sabbath or Sunday schools are a good indication of how well members are assimilated in a church, equally importantly however they are vital to intellectual Christians. Stimulating the thinking process and spurring continued study and application of knowledge.

The Christian church has a long history of argument. The arguments are recorded in the New Testament book of Acts and the writings of Paul. Several New Testament authors warn of the false teachers of the day. Truth and error have always existed inside the Christian Church; even the very godly can produce error and error repeated can become tradition. Christian Intellectuals may not be in agreement, they may even argue in Sabbath school and be critical of their own churches, but it is all a part of the process of thinking and applying knowledge. Christian Intellectuals believe that God will lead them into all truth, as the Bible says. However, since throughout history we have not arrived at all truth it is not likely that we will arrive at all truth today or tomorrow. We are all works in progress, and it is our faith in God manifested in Jesus Christ that maintains our unity even during the disagreements.

* This is an article from my website which I was reminded of this past week or two so I thought I would post it here. http://newprotestants.com/risefall.html