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The SS Lesson if you don't have it: http://www.ssnet.org/qrtrly/eng/09a/less09.html
Commentary from Life Assurance Ministries, which you may find interesting/helpful/unhelpful: http://www.biblestudiesforadventists.co … index.html
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Life Assurance Ministries is anti SDA and believes it is Devil originated. Source:
http://www.formeradventist.com/studies/index.html
Scroll down to Colleen Tinker's: Adventism: A Thumbnail Sketch and scroll to the last paragraph.
Dale Ratzlaff of Life Assurance Ministries has been asked to remove that, but Colleen is a relative of his, now his editor of his magazine Proclamation, and he has not prevailed on her to change or remove it.
I would expect the Life Assurance Ministries study would be anti EGW and anti SDA.
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Here is another aid for SS that you might find helpful. Browse this one and find out about the authors, note the various languages:
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Yes, I know Life Assurance Ministries is anti-SDA. Does that mean that everything in the SS lesson is correct and everything LAM says is wrong? Probably not.
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Ryan, I do not believe the SDA church was devil orginated as LAM does. I do not believe that the Presbyterian or RCC churches were devil orginated. To suggest such, I believe is persumptious and wrong.
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Me neither.
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Why suggest an anti SDA source without a warning, so someone like Maggie isn't influenced???
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Perhaps the name Bible Studies for Adventists would give it away.
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I wonder who the SDAs think the New Covenant Theology comes from seeing that it doesn't fit their beliefs?
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Who says it doesn't? What do you know about it? And what do you know about how it would help thier theology and message??? Why do you think I present it, but I don't claim that the SDA church is devil originated because they don't agree with me. Tinker does. Big difference.
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Oh, is it my turn now Bob?
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Jesus had no need to call attention to the importance of the Sabbath. If anything, the Jews had already exaggerated its importance. Jesus performed mighty works on the Sabbath to emphasize that He was the reality to which the Sabbath pointed, that in Him God was offering man the true rest of which the day was only a symbol. When Jesus proclaimed that He was the light of the world at the Feast of Tabernacles, was He trying to tell us that the fifteenth day of the seventh sacred month was the time to pass from darkness to light? When He died for our sins on Passover Friday, was He telling us that Easter is the time to experience liberation from our sins? Rather, are not the Gospels telling us that Jesus is the fulfillment and reality of the weekly and yearly festivals?
http://www.quango.net/brinsmead/Sabbata … apter%2012
Chap 12
Also, Seventh day Adventists aren't that far away from teaching the Sabbath correctly:
http://www.andrews.edu/~davidson/Public … Christ.pdf
If I worship Jesus as my Sabbath, am I not also a Sabbatarian, not by Miriam Webster's definition but in practice????
(Message edited by Bob_2 on March 01, 2009)
(Message edited by Bob_2 on March 01, 2009)
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In his book, From Sabbath to Sunday, Samuele Bacchiocchi ruins the case for Sabbatarianism when he concedes that Colossians 2:16, 17 teaches that the weekly Sabbath was a shadow of gospel realities. (3) Although he acknowledges the distinction between shadow and reality, he argues that the shadow of the weekly Sabbath is still needed to point us to the reality. We applaud him for warning us that this shadow "must never become the substitute for the reality." (4) But Colossians 2:16, 17 contains no argument for retaining the shadow now that the reality has come. The writer to the Hebrews uses words almost identical to Colossians 2:16, 17:
Colossians 2:16, 17 . . . a Sabbath day come: the reality, howColossians 2:16, 17 . . . a Sabbath day . . . a shadow of the things that were to ever, is found in Christ.
Hebrews 10:1 The law is only a shadow of the good things that are coming--not the realities themselves.
Bacchiocchi would surely agree that the book of Hebrews gives no encouragement to maintain the Levitical shadow. How then can the words of Colossians 2:16, 17 be construed as encouragement to preserve the Sabbatical shadow?
It is impossible to appreciate how Bacchiocchi reaches these conclusions from Paul's Epistle unless one first understands his theology of the Sabbath, presented in the early part of his book. Significantly, this theology is based on the Gospels. Bacchiocchi interprets the Epistles in light of conclusions drawn from the Gospels. Bacchiocchi draws attention to the Sabbatical setting of so many of Christ's works of deliverance and healing (i.e., the demon-possessed man in Luke 4:31-37, Simon's mother-in-law in Luke 4:38, 39, the man with the withered hand in Matthew 12:9-13, the crippled woman in Luke 13:10-17, the paralytic in John 5:1-10, the blind man in John 9:1-41, etc.). He correctly indicates that these scriptures demonstrate an intimate relationship between the Sabbath and the liberating power of Jesus. But then Bacchiocchi draws the strangest conclusion from this relationship. Jesus did these works on the Sabbath, he says, to draw attention to "the redemptive function of the Sabbath"(5) and "this liberating function of the Sabbath".(6) "The Sabbath is the time when believers experience God's merciful salvation" (7) "On the Sabbath, Christ intensified his saving ministry", says Bacchiocchi, "so that sinners . . . might experience and remember the Sabbath as the day of their salvation." (8) Christ was showing that the Sabbath is "a time to experience God's salvation accomplished through Jesus Christ,"(9)
We call this a strange conclusion because Bacchiocchi has Christ pointing away to the greatness of the Sabbath instead of having the Sabbath pointing away from itself to the greatness of Christ. The Jews already, had a high view of the Sabbath In fact they practically deified the day by attributing all kinds of powers to it.
Jesus had no need to call attention to the importance of the Sabbath. If anything, the Jews had already exaggerated its importance. Jesus performed mighty works on the Sabbath to emphasize that He was the reality to which the Sabbath pointed, that in Him God was offering man the true rest of which the day was only a symbol. When Jesus proclaimed that He was the light of the world at the Feast of Tabernacles, was He trying to tell us that the fifteenth day of the seventh sacred month was the time to pass from darkness to light? When He died for our sins on Passover Friday, was He telling us that Easter is the time to experience liberation from our sins? Rather, are not the Gospels telling us that Jesus is the fulfillment and reality of the weekly and yearly festivals?
Bacchiocchi's thesis opens the door to what Calvin calls "'the superstitious observance of days." (10) This is really no different from a superstitious pilgrimage to holy places. If there is "a time to experience God's salvation accomplished through Jesus Christ," it is certainly not just one day of the week, as Bacchiocchi suggests, but it is that day which Paul refers to when he says, "Now is the day of salvation" (2 Cor. 6:2).
There is no liberating or redeeming power in a day but only in the person and work of Christ. He who is our righteousness, peace, wisdom and life is also our Sabbath. This Sabbath transcends all boundaries of time and space.
http://www.quango.net/brinsmead/Sabbata … apter%2012
Chapter 12
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http://www.andrews.edu/~davidson/Public … Christ.pdf
Sorry this is the link from two above.
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