cleansing two views-Crosier-U Smith-do they affect view-1 Corinthians 6:11-RBF

[Ed Sutton]

cleansing of the Sanctuary two views-Crosier-U Smith-did they affect views of 1888 - justification / sanctification / 3 Angels Messages / RBF - over view and application of Salvation - 1 Corinthians 6:11- if they did affect the view - how did they affect those views ?

What is the foundation of our views of the Heavenly Sanctuary - Christ's work of calling - preserving the called as yet not justified / sanctified, justifying sanctifying the called, initially entering them into His Book of Life and initially making them part of Himself - all those who respond surrender obtain engraft - Biblically fear God and glorify God and worship God in spirit and in truth - preparatory to review during probation - retaining them in the Book of Life - blotting out their sins, sealing them as God's adopted fully restored sanctified children who are part of Himself - the wise virgins & all who have been lead by the Spirit of God.

Scripture & SOP have built the accurate Views.    All persons secure in those accurate views have stayed solid on the Sanctuary & SOP, even though they always learned more as time progressed, everyone getting shaky in those views - first had difficulty with SOP and also soon after - difficulty with the Sanctuary.
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Crosier view = daily continual = morning / evening mediation of Jesus

I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.  {WLF 12.8}

     I pray that these lines may prove a blessing to you, and all the dear children who may read them.     *   *   E. G. White. {WLF 12.9}

I will be looking for more data on the Crosier view = continual mediation of Christ. February 7, 1846. predates U. Smith's views - this is termed "the earlier view".

I will be looking for more data on the U. Smith view = removal of paganism

Do these opposing views change a person's views of the 1888 messages, and their relationship to them ?

The 1888 messages are salvation issues - are the Crosier / Smith views salvation issues ?

[Ed Sutton]

A little bio on Crosier ( from words of the pioneers ) crosier = 123  hits

Crosier (Crozier), Owen Russell Loomis (1820-1912). Millerite preacher and early teacher of the sanctuary doctrine. Crosier was trained as a Wesleyan minister, and joined the Millerite movement a year before the disappointment. After Hiram Edson saw the explanation to Christ's failure to return to earth on October 22, 1844, he, Crosier, and Franklin B. Hahn studied the subject of the sanctuary at length, publishing their views in the Day-Dawn in March 1845. Crosier's later and more complete coverage of the two-phase atonement came in "The Law of Moses" published February 7, 1846 in the Day-Star Extra. This study helped Joseph Bates, James White, and Ellen G. Harmon (as well as others) to begin to grasp Christ's ministry in the two apartments of the heavenly sanctuary.

An understanding of these phases of Christ's work provided the foundation of the doctrine of the sanctuary that continued to develop among the Sabbath-keeping Adventists. Ellen White explicitly endorsed Crosier article in 1847 based on a vision the year it was published. Crosier in turn accepted the Sabbath from Joseph Bates that same year, but by 1847 joined Joseph Marsh, and ended up opposing both the seventh-day Sabbath and the sanctuary teachings, endorsing instead the "Age-to-Come" theory. He changed his name to Crozier, and in 1854 began working for the Advent Christian Church as an evangelist in Michigan, where he died years later in 1912.

Owen Russell Loomis Crosier (1820-1913)
Category: Early Adventist Pioneers

Owen Crosier  Millerite preacher and editor, of Canandaigua, New York, first writer on what was to become the Seventh-day Adventist sanctuary doctrine. He was baptized in autumn 1843 by E. R. Pinney. As a young itinerant preacher he was associated with Hiram Edson and F. B. Hahn, and in March 1845 collaborated with Hahn in publishing, at Canandaigua, the Day-Dawn, a small Millerite paper. According to J. N. Loughborough, he was with Edson in the cornfield at Port Gibson on the morning after the sad vigil of Oct. 22, 1844. In any case, he accepted Edson’s explanation of the Millerite disappointment, joined with Edson and Hahn in intensive Bible study in the winter of 1844–1845, and wrote out their joint findings on the subject of the sanctuary and its cleansing.

As the concept of the sanctuary ministry of Jesus developed, a progression of increasingly clear articles came from the pen of Crosier during 1845 and 1846. The first was in the Day-Dawn, first published in March 1845 (it appears as a part of a Canandaigua newspaper, Ontario Messenger, Mar. 26, 1845). Articles on the sanctuary types by Crosier appeared in the Day-Star during the latter part of 1845; these culminated with a lengthy essay in the Feb. 7, 1846, Day-Star Extra, published in Cincinnati, Ohio. Crosier’s exposition was endorsed by Edson and Hahn, who also provided funding for the special issue. Crosier’s presentation convinced Joseph Bates, James White, and other New England Adventists. Bates, in turn, presented the Sabbath doctrine to the Port Gibson group in a conference at Edson’s home. Crosier kept the Sabbath for a time and advocated it in the Day-Dawn in December 1846 (see Review and Herald 3:8, May 6, 1852), but soon repudiated it and his early sanctuary view.

In 1847 he anticipated the “new view” of the daily. Crozier (as he spelled it after about 1850) served on the staff of Joseph Marsh’s Advent Harbinger, 1847–1853. He placed the three angels’ messages (and the Sabbath) after the Advent. In 1850 he, Marsh, and others taught a doctrine of the millennium (“the age to come”) opposed by Adventists in general, a view foreshadowed only partly in one section of his sanctuary article of 1846. In 1858 he was an evangelist for the Michigan Conference of the Advent Christian Church.