Some time ago I asked a schoolroom of Adventist children of sixth- to eighth-grade level what teachings and practices came to their minds when they thought of Seventh-day Adventist teaching and doctrine. Some of the replies were: "They don't work on Sabbath," "they don't eat meat," "they don't dance or go to movies," "they don't eat pork," "they don't believe in jewelry," "they don't smoke or drink," "Adventists don't drink tea or coffee." And so the list of "they don'ts" went on, indicating the strong negative impression of Christianity made upon these youngsters by the many "don't" to which they have been exposed. This was religion to them. I am sure many of them, subconsciously or otherwise, interpreted this code of Christian conduct as the basis of entry into heaven.
The thinking of these children, I am sure, was in a measure a reflection of the obtuse thinking of the parents on the matter of Christian doctrine. It is evident that as these youngsters grow up they will carry into the Christian experience of their mature years much of the same concept; namely, that there is in some way a measure of merit, or righteousness, incurred in the proper observance of their conduct code of living.
At what point in the development of our children, or at what point in the instructions of our new members, are we failing to put religious emphases in their rightful proportions? It is little less than a tragedy that these young people should have uppermost in their minds a code of taboos of secondary significance at best, when they should have one bright and crystal-clear, central, and all-pervading thought —Christ, the One and only central theme of the Christian religion.
There are other religions, non-Christian religions, that accept much of the high ethics of conduct that we teach,: and we do not believe it brings them one iota of salvation. Will it bring any more merit to an Adventist than to a Buddhist, who lives by the same restrictive code?
The fact is that many Adventists live in a cloudy atmosphere of restriction and limitations, of emphasis on special, but secondary doctrines, and with far too little of the joy and freedom that is the right of those who fully appreciate what Christ means to us.
Those who have accepted Christ in their hearts have stepped into a new experience, a new relationship, new purposes, and new joy of living. Christ—His birth, His ministry, His death, His resurrection and ascension, His mediation, and the transcendent blessed hope of His soon coming—should so completely overshadow other historical and doctrinal facts that the relative importance of each truth falls more fully into its proper place in relation to the central truth of Christ. Is it possible that, in our evangelism, we give time and emphasis to lesser subjects that should be devoted to preaching Christ?
Paul declared to the Corinthians that he was determined to know nothing but Christ and Him crucified. As we study Paul's epistles we find he followed this pattern very closely. He rebuked gross error wherever it appeared. He gave timely counsel to old and to young, but all such counsel was Christ centered. When some would have drawn him into discussion of subjects of only ritualistic significance, he gently rebuked them, pointing out that the kingdom of heaven is not meat and drink. Here, again, he gave no license to a lowering of accepted Christian standards, for he counseled that whatever they did, it was to be to the glory of God.
Several years ago in opening a series of meetings one of our well-known evangelists allocated several nights to astronomy, archeology, et cetera. A woman teacher from the university, a professor in mathematics, interested in the subject matter, and anticipating future topics, asked an attendant, "When is he going to speak on mathematics? I want to be there."
Recently I was shown an announcement of a course of evangelistic meetings then under way.
There were the striking current political-interest titles for Daniel 2 and 7. There were the 2300 days, the state of the dead, the law and the
covenants, the Sabbath, the change of the Sabbath, Matthew 24, the new earth—the general list of evangelistic topics. Doubtless, at some
time or other this young man found a place to present Christ, but it was not obvious in his advertising and it would appear to have been secondary to these announced topics. Is it possible that Adventists are rightly criticized for their preaching so many things other than Christ, the central theme of the plan of salvation, through whose sacrifice we have hope of eternal life?
The great evangelists of the Protestant church, who have stirred thousands and brought about significant revivals, centered their preaching in Christ. True, they did not leave their converts without instruction in practical, godly living; but this was a part of the growing process, which naturally followed conversion through acceptance of Christ.
The converted person wants to know as did the Philippian jailer, "What must I do to be saved?" Paul's simple reply gives us food for serious thought. Without question that first and apparently genuine experience of conversion was followed by further counsel and instruction. The conversion resulted from the work of the Holy Spirit in his heart as he beheld the godly lives of the apostles.
The remarkable conversions following Pentecost resulted directly from the preaching of Christ. Peter's sermons were centered in Christ, whether to the audiences in the Temple or to the Jewish leaders. He boldly declared of Christ, "There is none other name under heaven given among men, whereby we must be saved," and converted thousands to follow Christ as their Lord and Saviour. The impact of such preaching even checked the plans of the rulers bent on the destruction of the disciples.
The large numbers of people who turn out to hear Evangelist Billy Graham know that they will be hearing about Christ and not remotely related Bible subjects. These people are, many of them, in earnest, and return to hear more of Christ presented as the Saviour of men. Many are converted, not to a doctrine or a conduct pattern of living, but to Christ, the Saviour from sin.
An interesting series of lectures may develop a range of subjects, all of interest to some people. Even religiously related subjects may be presented in an interesting manner, which holds attention. Only the preaching of Christ, however, gives the basis for conversion. So earnestly should this truth be held before the people, that children, asked as to essential Christian teachings, will come up with something more pertinent to salvation than the answers of the church school children who were questioned. So brilliantly should this truth of Christ as our Saviour stand out that other doctrines will be seen in their proper perspective, as satellite truths, with significance only as they may serve to reflect some of the light from the source of all light—the Sun of Righteousness
