p. 788 | Relation of Health Reform to the Advent Message

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 31, 1913

Relation of Health Reform to the Advent Message

By J. O. CORLISS

To arrive at just conclusions regarding this important point, a survey of advent message requirements must, of necessity, be first in order. Proceeding therefore along this line, one learns first of all, and that by transcendent authority, that those who meet the Lord in peace at his second advent must be “like him.” 1 John 3:2.

This being true, the essential nature of that likeness should be the one great study of all believers in the near advent of the Lord. What is this demanded resemblance? Does it refer to the physical or to the mental, or to both of these natural divisions of the individual man? Inasmuch as the divine exhortation is to entire preservation of body, soul, and spirit unto the coming of the Lord (1 Thess. 5:23), it is safe to conclude that somehow, or in some way, the entire man is to be reckoned with in the wondrous plan to stamp the image of Christ upon humanity.

But what can man, who has fallen in sin and so lost the image of his Creator, do toward his elevation to so great height? Can the present tenement of human clay be restored to pristine condition by a certain prescribed diet and regularly administered ablutions, and thus restore the image of Christ’s body? If so, then why not the whole man, as well, be fitted for heaven by human regulations, and thus follow in the footsteps of those nations to whom the name of Christ is but an incredible myth?

The fleshly body so completely marred by sin, must give place to another one fashioned according to the fiat of the Infinite. Speaking of this contemplated change, the apostle designates it a “mystery,” that is, something “known only to the initiated.” He says that at the sounding of the last trump, “we shall all be changed, in a moment,” both those then raised from the dead, and those yet living, to meet their Lord. 1 Cor. 15:51-53. This change is absolutely necessary, because abased and humiliated human bodies cannot be associated with heaven’s splendor, and so must be “fashioned like unto his [Christ’s] glorious body.” Phil. 3:21.

But though nothing which is now mortal can enter the heavenly resting-place, there must certainly be cooperation between that which is mortal and that which is divine, to procure a fitness to dwell with the Master of eternal salvation. One may at this point half impatiently ask, If one’s veritable body is not to be taken to heaven, why spend any thought upon preserving it from disease in view of the Lord’s coming?

Such a question indicates an evident lack of proper study on the subject. It is clearly taught in Holy Writ that God’s last message to men, by which they must prepare to meet their final account, requires the keeping of God’s commandments and the faith of Jesus. To do all this, more than ordinary effort is called for. Human works are certainly not sufficient, because only by the mind can the law of God be served. Rom. 7:25.

But the mind reaches its best endeavor solely through unobstructed tissue; that is to say, when a diseased body sends merely vitiated blood to the brain with which to operate its delicate mechanism, thought becomes indistinct and incapable of grasping the highest conception, which is actually necessary to comprehend the depths of God’s requirements. More than this, a brain thus fed has not the power to check inherent vices, which so often control the individual of gross habits.

A very common illustration will make the last statement plain. One under the influence of intoxicating drink says and does things he would never think of saying or doing when sober. But in this condition, he lacks power to refrain from extreme actions, because his brain is clouded by an undue influence; in other words, the paralyzing poison of the drink has entered the blood which operates the inhibitory nerve-centers, and has changed the human into a demon. This is an extreme case, to be sure; but it serves to show that the pollution of the blood, to whatever degree, affects the mind adversely in proportion to its influence upon the vital current. Elbert Hubbard has very aptly said that “he who puts an enemy in his mouth to steal away his brains will eventually have no brains, for the enemy will do the grand larceny act, and the end is as sure as the laws of mathematics.”

Power to be right always, is the greatest need of the present generation. But mere brute force is not power in the truest sense. Knowledge, however, is genuine ability, even to authority over the greatest obstacles. As has been emphasized by the Lord of glory, knowledge of God and of his Christ is eternal life. John 17:3. This is a most forceful statement. It means that if one knows God, his thoughts must run parallel with the mind of Jehovah, and be in sympathy with the love of Christ for fallen humanity. He must let the mind of Christ be his constant mentor. Stated otherwise, his head must be connected, by every thread of suggestion, with the Head of the universe, and thus be able to think thoughts of the heavenly. Isa. 55:7-9.

So knowledge of the heavenly becomes eternal life, because one is associated with that life which is the power to create and uphold every constituent of the vast universe. But as before hinted, to know a person completely requires daily and hourly familiar intercourse, such as will open to view the inner attributes of the one fraternized with. But this cannot take place unless the life-blood which supplies brain energy flows through an unobstructed channel of healthy tissue.

It was upon this postulate that Daniel and his three fellows acted when refusing food offered them from the king’s table. They were in a strange country, and among an alien people. They were yet to meet exigencies when and where they must not only refuse to acknowledge false gods, but must verily stand in support of the one only true God. To do this properly, it was highly necessary that their minds be kept clear, so that the results of the three years they spent in school would fit them for what was to follow. As counselors to the king, their wisdom was far greater than was possessed by any other minister of that high court, and one of them, at least, was permitted to enter so far into the secrets of the Most High as to receive instruction in visions of divine foresight.

The arbitrary kingdom of old Babylon, where the experience of these Hebrew worthies took place, has been employed as the type of ruling conditions just prior to the second advent of Christ. As Babylon of old was infested with those given up to voluptuous pleasures, so modern Babylon of prophetic forecast is said to be tenanted by “every unclean and hateful bird.” So ignoble, indeed, does this captive home of God’s last-day people become that an imperative call is issued from Heaven for them to abandon all former associates, that they be not partakers of prevailing wanton luxuries. Rev. 18:1-8.

But while the divine seer reveals the abandoned condition of this depraved class, he does not fail to point out another order of folk who are developing the patience of holy beings. These are presented in contrast with those who are following the nerve-racking customs of the time, as those who persevere in their calling, because of well-balanced minds with which to withstand the religio-social demands of an evil-minded generation.

To such a people the commandments of God mean far more than to those who indulge in baneful luxuries, simply because their dietary and general habits of life are in conformity with the laws of hygiene. Without these precautionary measures looking toward clearness of vision, this people would likely view Heaven’s requirements in no more distinct light than do others who are more indulgent.

It may be suggested that the line of thought here followed ignores the direct operation of God’s Spirit. But when one stops for a moment’s consideration, he must acknowledge that in the gift of the Holy Spirit, God is no respecter of persons, yet it is just as true that many are not benefited by it as are others; and why not? Is it not true that the self-indulgent are the ones who fail to receive the advantage of Heaven’s gift? Why is this?—Simply because the pure Spirit of Jehovah cannot consistently sanction such self-pampering by working in conjunction with it. When one is willing and anxious to yield those things that are in opposition to the Spirit’s course, he may then well expect the uplifting power of God in his behalf.

Admitting the correctness of these principles in their effect upon individuals, it follows that those who proclaim the advent message from a denominational standpoint, must be counted derelict in duty when not teaching them to the world as a denominational doctrine. Not only should these principles be made prominent in evangelistic efforts, but their importance demands their elevation socially, through well-organized endeavor, in public lectures, and by institutional training. Let this be done thoroughly in every part of the world, and the Lord’s purpose in behalf of the last generation of men cannot fail to be met at an early day. J. O. CORLISS.