M.L. Andreasen stated that he had been asked certain questions in his classes as far back as 1924…
…and after a little test learned that not half of the students believed in the cleansing of the sanctuary. He thought they had not quite understood and could not believe because of the limit of their understanding. If that represents a cross section of our ministry we do not have a ministry that is profoundly convinced of the truths for which we stand. He feared that our detractors have made more inroads into our ranks than we think and that more research needs to be done to establish our doctrine. When men know they can talk it out they are more easily convinced, but he has been surprised by some saying they did not dare talk out what is in their minds.
. . . Unless we give proofs to our workers we shall have a weak ministry giving the trumpet an uncertain sound. He [C. H. Watson] would like to see this committee prepare matter to answer [L. R.] Conradi and [A. F.] Ballenger on October 22, 1844. Is it not time to meet the situation? Some of our ministers are troubled because we do not make any answer and think that we are not able to answer them. –Wierts, letter to L. E. Froom, June 29, 1945, emphasis supplied.
This was the very reason J. H. Wierts first approached the General Conference with his concerns. It was not to destroy the Church that these problems in chronology were presented but, rather, because truth does not contradict itself. Either the Church had made a mistake in a very fundamental area, or else there was more light Heaven wanted to bestow.
As the Research Committee shifted from October 22, 1844, to focus on the crucifixion date, they quickly and clearly saw the full ramifications of what they were dealing with. It is here that the research, led by Grace Amadon, quickly began to deteriorate. It was of the utmost importance for them to be able to establish a crucifixion date in AD 31. However, in order to do this and still keep a Saturday Sabbath, certain principles of luni-solar calendation had to be skewed. Various papers in the Grace Amadon Collection reveal the different ways the committee, led by Amadon, attempted to resolve the problem, from trying to put the crucifixion on the 15th of Abib, to, finally, creating a translation period (when no moon can be seen) that was far too long to be astronomically feasible.
From the papers preserved in the Amadon Collection, it appears that the Research Committee discussed the implications of presenting the church with the truth of the Biblical calendar. In an undated letter to Grace Amadon, M. L. Andreasen outlined the difficulties that must be expected if they should report the truth: the Biblical week does not have a continuous weekly cycle and certainly does not align with the modern weekly cycle.
It would not be easy to explain to the people that the God who advocated and instituted such an arrangement would be very concerned about the exact seventh day.
If an explanation were possible, and the people were at last adjusted to the shift in the feast day and the stability of the seventh day, it might be supposed that in time they would get used to the arrangement. But they would no sooner have become accustomed to this, till another shift is made. Now they shift back to where they were before.
But neither is this settled or stationary. Another shift comes, and another and another. Now Denver observes the day before Omaha does, then it observes the same day. Now Omaha and Chicago observe the same day, but at another time a different day. There is no uniformity, and just as the people get used to a certain arrangement the day is changed again. Such is more than the common people can understand, and if we go to the people now with such a proposition, we must expect that confusion will result. And our enemies will not be slow to point out the difficulties and ring the changes on them. —M. L. Andreasen, undated letter to Grace Amadon, Grace Amadon Collection, Box 2, Folder 4, Center
Because the Biblical weekly cycle restarts with every New Moon, the Biblical Sabbath appears to “float” through the modern Gregorian week. Sometimes being on Monday; the next month on Tuesday; the month after on Thursday, etc. This is the constant “shift” to which Andreasen is referring in his statements.
In the end, the difficulties of presenting a new calendar by which to calculate the seventh-day Sabbath seemed overwhelming. Andreasen urged that the resulting confusion would be only detrimental to the church and for that reason, it should not be pursued.
If in the new calendar scheme we are considering adopting it should be admitted that local communities have the right of making their own observations that would determine the New Year, it would yet remain a question if the proper men competent for such observation would be available. . . . Let not the people observing God’s holy day sponsor a calendar that means confusion, and make our work unnecessarily hard. For while the proposed scheme does not in any way affect the succession of the days of the week, and hence does not affect the Sabbath, nevertheless if the people observing the Sabbath also advocates the new scheme of calendation, the resulting confusion will not be of any help to us.
. . . While the whole matter would ultimately become adjusted, it would certainly make for confusion. Seventh-day Adventists will soon have enough matters on their hands so that it will not be necessary to make trouble for ourselves before the time. The blank day may yet confront us. We cannot afford to start trouble of our own. To the world it will look that the present proposed calendar is advanced for a specific purpose – not for the purpose of adoption, for we will find that it is impossible of universal application – not for the purpose of supporting the 1844 date. I do not believe that we are under that necessity. It must be possible to establish October 22, 1844, without resorting to such devices. —M. L. Andreasen, undated letter to Grace Amadon, Grace Amadon Collection, Box 2, Folder 4, Center for Adventist Research, Andrews University, emphasis supplied.
It is not speculation to state that Andreasen rejected the Biblical calendar through fear of the consequences. He stated as much himself:
The committee has done a most excellent piece of work. The endorsing, unreservedly, of the plan now before us seems to me, appears in its implications so loaded with dynamite, with TNT, that we might well beware. I would most earnestly warn the committee in this matter. I am afraid that the repercussions of such endorsement at this time will be felt in wide circles. –Ibid.
Andreasen’s proposed solution to the situation is a heart-breaking example of political expediency taking precedence over truth:
A possible solution: I suggest that we make a report to [GC President] Brother McElhaney of what the Millerites believed and how they arrived at their conclusions, without, at this time, committing ourselves upon the correctness of their method. Let Brother McElhaney publish this report in any way it may be thought best, and let us await the reaction. This, of course, would be only a preliminary report, and would be so designated. We will soon [see] what fire it will draw. In the mean time let us study further on the final report. The reaction to the preliminary report may determine the form of the final report. —M. L. Andreasen, undated letter to Grace Amadon, Grace Amadon Collection, Box 2, Folder 4, Center for Adventist Research, Andrews University, emphasis supplied.
In other words, Andreasen was urging, let us focus on how the Millerites established October 22, rather than September 23, as the Day of Atonement for 1844, but let us not come right out and admit that we agree with how they established it. Let us test the waters and, depending upon the reaction to our test, we can know whether or not we wish to say more.
This is not intellectual honesty! It is intellectual cowardice. Truth remains the same, regardless of the reaction against it. Andreasen was most eloquent in his arguments in favor of staying silent about the effect the Biblical calendar has on the weekly seventh-day Sabbath. He wrote a number of letters in which he urged the Research Committee to remain silent on the subject.
These letters are not available to the general public. Apparently, the church still considers the content too revealing, too explosive to want it released. Copies of these letters were given to the members of the Research Committee of 1995, but the committee members were not allowed to leave the room with them. “We would have made copies of them, but they picked them up before they let us leave the room,” recalled a committee member.
Ultimately, cover it up is exactly what the original Research Committee did. The GC Committee Minutes of May 31, 1939 state:
A committee that was appointed to do certain research work presented a statement concerning their extensive report which is now ready. It was felt that this report should be presented to as representative a group as possible, and it was therefore VOTED, To set July 9 and 10, beginning at 9 A.M., July 9, as the time for hearing the report in order that the union conference presidents, who will be in attendance at the General Conference Committee meeting in New York City just preceding this date, may be present; and further, that the officers be asked to invite any others they may think advisable, to be present when the report is given. —J. H. Wierts, letter to L. E. Froom, June 29, 1945, Grace Amadon Collection, Box 5, Folder 9.
Strangely enough, although the meeting did take place, there appears to be no record of it. Perhaps, as with the Andreasen letters given to the 1995 Committee to read, it was considered too damaging and has simply not been made available to the general public. It is certainly unusual for a meeting of this type to leave no record, save for references to it in personal correspondence by people who attended.
The full scope of this meeting can be grasped from a description provided by J. H. Wierts who was also in attendance:
At this meeting were present all the General Conference members available, all the Union Presidents in the U.S., many Bible teachers, many Ministers and many others. The reading of the R.C.’s [Research Committee’s] Report started at 9:30 A.M. and the meeting ended about 10:00 P.M. —J. H. Wierts, letter to L. E. Froom, June 29, 1945, Grace Amadon Collection, Box 5, Folder 9.