Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
destruction of their fleshly minds, and this proves their gross errors and their "big drives" to be "frenzies of delusion" (2 Thes. 2: 9-12). Did the real harvest work proceed along lines of delusion? Verily not! They now admit that their millions proposition was without Scriptural warrant and resulted from their misunderstanding the jubilee type. As early as 1920, as soon as we heard of this millions proposition for 1925, we warned them that they were misinterpreting the jubilee cycles since the desolation of the land, reminding them that these were of 49, not 50 years, since the jubilee years were all kept during the 70 years' desolation, and hence were not repeated at the end of the subsequent cycles. The proper understanding of the jubilee, as our Pastor gave it, proves that the reaping began in 1874. Why should we think then that those who fearfully misunderstood it and worked up such a frenzy of delusion are likely to be right on claiming 1918 or 1919 as the beginning of the Harvest? Our warning that J.F.R. would after 1925 offer some other delusion to keep disciples following after him is now fulfilling. This delusion is that the Harvest began in 1918 or 1919! And this error will lead to other right-eye darkenings for him, as time goes on, and fruitless "drives."
Let us pause before discussing his Pyramid delusions and see what he has done with our Pastor's literature, the stewardship of which he and the rest of the Board and Tower editors received on condition of faithfully administering it, through which he and they received the special powers, prerogatives and privileges of leadership in the Society, in which he and they have been most unfaithful, and from which they should resign as unfaithful stewards, unworthy of the further benefits coming from a grossly misused stewardship. They have ceased reprinting (1) Bro. Russell's Book of Sermons, (2) Scenario, (3) Poems of Dawn, (4) B. S. Ms., (5) Manna, (6) Hymnal, (7) Comments as he
left them, (8) Six Volumes (the decision no longer to reprint these was made after the Detroit Convention, 1928, allegedly due to their not then getting enough contributions to publish them and the books of the Society's president at the same time. The hypocrisy of this claim is apparent when we keep in mind that the reprinting of the volumes from plates already on hand is much more economical than printing new books, which require new type and new plates. The local brethren in the ecclesias are, on orders from headquarters, seeking "to dump," at 5 cents each (!), all the Volumes on hand, especially on "the opposition," so that they may be kept from spreading "error" among the public and thus can handle the new books alone!), (9) the booklets on the Tabernacle ("an old man's fancy"), Spiritism, Hell and Our Lord's Return, and (10) the Tower Reprints (which they decided not to print any more, because of their also being allegedly so full of errors and also out of date). Accordingly, they have ceased reprinting all of Bro. Russell's literature, retaining only a nameThe Tower, which is continually repudiating one after another of his teachings. For several years did one of the elders of the New York Temple in vain seek to get J.F.R. to allow a Tabernacle study to be conducted in that Church. Another of these elders showed by act exactly what J.F.R. has for years been working for, according to the following: The elder first mentioned above visited the one later mentioned. Pointing to the bottom drawer of his chiffonier, the latter spoke to the former words to the following effect: "In that drawer I keep Bro. Russell's writings locked up as out of date and full of error, while I keep the recent Towers and Society's recent books in the open as meat in due season. I keep Tabernacle Shadows, the Six Volumes and the Berean Bible in the back part of the drawer as the most out of date and erroneous, and the Tower reprints in front of them as not quite
so out of date and erroneous, but all of them so out of date and erroneous as to be unfit for use any longer, while I feed on the truth now due and coming through the channel." No comment necessary!
For years we have warned the brethren that J.F.R. has purposed to supersede our Pastor in everything and to substitute for the latter's literature writings of his own. He denied this so long as he feared the consequences of such knowledge becoming a means of opening the eyes of any considerable number of his followers. But he thinks he no longer needs to be so careful; for he believes that the bulk of his followers believe him to be that Servant's successor and even the angel of the Laodicean Church (in the Oct. 15 and Nov. 1, 1928, Towers he claimed that the so-called "faithful remnant," he and his co-laborers, are that angel) and consequently the former's superior. His contradictions of our Pastor's views are now so glaring that he can no longer pretend to be in harmony with him. Hence the mask so long worn is thrown off. Over a half of the people who were in the Truth in our Pastor's day have come to recognize our nearly twelve years' [written in 1928] Scriptural descriptions of him, based on Matt. 24: 48-51 and Zech. 11: 15-17, as correct.
Matt. 24: 49 speaks of his being symbolically drunk. According to his own admissions he must have been symbolically drunk from 1919 to 1925 on the millions propositionhis one and all engrossing public activity during those years. Symbolic drunkards, like literal drunkards, vomit more or less (Is. 28: 1, 7, 8), and in the Nov. 15 and Dec. 1 Towers he had another spell of nausea, emptying his symbolic stomach of some good food formerly eaten, but not digested, by throwing up the entire Pyramid; for there he repudiated his former belief that the Great Pyramid at Gizeh is God's stone witness and altar, as set forth in Is. 19: 19, 20. The real reason for his repudiation is that the
Pyramid contradicts his as yet not published new views on the Harvest beginning in 1918 or 1919; for it shows that its reaping ended in 1914, and that the reaped brethren had begun to be separated into two classes in 1917. We will first prove that the Great Pyramid is God's stone witness and altar and then refute the considerations that he gives in a specious attempt to prove it to be a work of Satan and not referred to in Is. 19: 19, 20.
The arguments which prove the Great Pyramid to be God's stone witness and altar are these: (1) The Pyramid sets forth by its arrangements and construction every salient feature of God's plan, especially the Christ and His course as the center of that plan; (2) by its measurements the Pyramid gives the time features of God's plan; and (3) it was built centuries before any part of the Bible was written, and that at a time when nobody in heaven or earth, except Jehovah Himself, understood this plan and its time features. Hence it must have been built under God's direction.
Our Pastor in the Pyramid Chapter of Vol. III pointed out the main symbols of the Pyramid as illustrative of God's plan, particularly of the Christ, and its leading measurements as illustrative of its time features. The Edgar brothers did both of these things in much greater detail in their two-volumed work entitled, The Great Pyramid Passages, which our Pastor endorsed. We will now refer to the things proving these three points:
I. The Pyramid by its construction and arrangements sets forth God's plan, especially the Christ, as the center of that plan. God's plan is His arrangement made to meet and overcome sin and evil in their nature and effects among His free moral agents. Man's fallen condition, increasing depravity, experience with evil, especially in the second— the present evil—world, and the end of this second world in destruction, are symbolized in the Descending Passage between the old
entrance and the Pit, the latter showing its destruction. The period before the flood is represented by the part of this passage's floor above its intersection with the vertical of its roof-commencement to the old opening and then down the old side to the base of the Pyramid. The First Ascending Passage represents the Law period and the Grand Gallery represents the period of Spirit-begetting—the Gospel Age. The entrance into the Ante-Chamber in its first part, represents the death of the human will and in its second part, under the Granite Leaf, represents the taking of the Lord's will as our own. The Ante-Chamber represents our course as New Creatures in Christ's school. The passage between the Ante-Chamber and the King's Chamber represents the death of the sacrificed body, while the King's Chamber represents the Spirit-born condition in the Divine nature. The granite in the Pyramid represents the Divine and the limestone the human. The passage to the Queen's Chamber, which symbolizes the restitution condition, represents the highway of holiness leading to restitution. The Well represents the ransom, the Grotto, hades and the Pit, the lake of fire. The four sockets, one at each of the four ground corners, as the foundation of the Pyramid, represent Jehovah's four great attributes as sustaining the great lines of the plan and squaring with one another. His name, Jehovah, as its builder is worked into its symbols in several ways, with Tabernacle corroborations, as shown in P '26, 75, 76. The Pyramid as a whole represents the Christ, the head stone of the corner (Ps. 118: 22; Zech. 4: 7; Matt. 21: 42; Acts 4: 11; 1Pet. 2: 7) representing Jesus, and the other outer—casing—stones representing the Church. All ancient Egyptian, Greek, Syriac and Arabic writers on the subject agree that from the top stone to the base the Pyramid had as its surface smooth lime stones, white like marble. These have either all fallen away or have been taken away, except the lowest layer at
certain places, from which we get the inclination angle of the original surface. It is because the Pyramid as a whole represents the Christ, who is the embodiment of God's plan and who is God's altar and witness in the world, that the Scriptures refer to it as the symbolic altar and witness of God (Is. 19: 19, 20). The Granite Plug stopping the entrance to the First Ascending Passage symbolizes that the Law shuts off from life all who are fallen—all going down the Descending Passage. The Well being the only way left by the builders of gaining access to the Ascending Passages, symbolizes that the way of life comes to fallen man through the ransom only. The above indicated matters are undoubtedly the salient features of God's plan and they are thus shown to be symbolized in the Pyramid. Many others could be set forth here, but these are sufficient to prove our first proposition. Those desiring the others can get them in Vol. III, in Vols. I and II of The Great Pyramid Passages, and in the three Vols. of The Great Pyramid.
II. By its measurements the Pyramid gives the time features of God's plan. The time features are given as a rule in a way to show the time or duration of the various features of God's plan. On this point we will give a very brief summary of the various time features brought out in Vol. II of The Great Pyramid Passages, supplemented by several others that the Epiphany has brought to light. The time of the birth and death and the age of our Lord Jesus at death are symbolized by the hypotenuse of the right-angle triangle formed by the intersected space between the north end of the First Ascending Passage and the point of intersection of the projected floor line of the Queen's Chamber and the First Ascending Passage, which is found to be 33½ Pyramid inches from the north end of the First Ascending Passage. This is the exact period of our Lord's life, while His age at consecration is shown by the intersection point of the projected north Grand
Gallery wall line with the projected floor line of the Queen's Chamber, 30 inches from the latter's intersection with the First Ascending Passage (62 [this number and all the following similarly parenthesized numbers are the page references to the first edition of Vol. II of The Great Pyramid Passages]). The length of the First Ascending Passage and of the Granite Plug gives in Pyramid inches the exact number of years from the giving of the Law until our Lord's death—1647 years (66, 67). The duration in years of the call to Spirit-begetting as the general period of the Gospel Age is symbolized by the floor line of the Grand Gallery from its north to its south wall—1881½ years— April 33 A.D. to October, 1914 (70). Measuring from the north wall of the Grand Gallery along the floor line to the bottom of the large step near the south wall, we find the Pyramid inches to be 1813½, which is exactly to a day the years from Calvary to September, 24, 1846, the date when antitypical Elijah and Elisha became the two parts of the cleansed sanctuary. Measuring thence to the intersection of the projected south wall of the Grand Gallery and the top of this large Step gives in Pyramid inches the exact time of the appearance of antitypical Elisha as separate and distinct from antitypical Elijah—June 27, 1917—the day that J.F.R. and the writer came to a final official break, as respective representatives of the two classes in the order last mentioned. (Chap. VII of Vol. III.) Measuring along the floor line from the bottom of the Step to the point of its intersection with the vertical line of the south wall and then up that line to its intersection with the top of the Step gives as many Pyramid inches and a fraction as there are years and a fraction from September 24, 1846, to July 18, 1920— the date that antitypical Elijah appeared openly separate from antitypical Elisha. (Chap. VII of Vol. III.)
The time from Jacob's death, April, 1813 B.C., to our Lord's Second Advent, October, 1874 A.D., is
symbolized by the measurement from the point of intersection of the Descending and Ascending Passages to the north wall of the King's Chamber, omitting the front of the large Step as not a part of the floor of the Grand Gallery (91). The double as the parallel dispensations' duration—2 x 1,845 = 3,690—is symbolized by the length of the Granite Plug, the two Ascending Passages to the front of the large Step and the distance from the north end of the Step to the south wall of the Ante-Chamber (97). The length of the Times of the Gentiles is indicated by the sum of the horizontal length and vertical height of the Grand Gallery (113). The time from the flood—Oct., 2473 B.C.— to our Lord's manhood—30 years of age, when occurred His baptism, Spirit-begetting and the beginning of His ministry—is symbolized by the distance—2,501 inches— from the intersection of the roof-commencement's vertical line and the Descending Passage (which marked the flood) down the Descending Passage to its point of intersection with the First Ascending Passage, then thereup to the level of the Queen's Chamber and then along that level until its intersection with the vertical line of the Grand Gallery's north wall—Oct., 29 A.D.—while the intersection of the First Ascending Passage and the level of the Queen's Chamber, reached 30 inches before, symbolizes the date of His birth (163).
Adam's day of 1,000 years, in contrast with our Lord's day of 1,000 years, the larger double, 2 x 2,520 = 5,040 years, being the period bounded by these two days, is symbolized by the 1,000 inches in the distance from the leveled rock base of the Pyramid up the face of the casing to the ancient entrance and down to the north edge of the basement sheet (166). The time from the end of Adam's day, Oct., 3127 B.C., to the beginning of the first resurrection, April, 1878, is symbolized by the distance from the north end of the basement sheet vertically down to the level of the Well
opening, then horizontally to the center of the Well opening—5,003½ Pyramid inches (173). The date that the last one of the Little Flock would be put on the altar and would begin in the Truth to be sacrificed as covered by Christ's merit, as being 1883 years after April, 33 A.D., i.e., April, 1916, is shown from the distance from the floor of the Descending Passage at the north edge of the Well opening to the level of the Queen's Chamber (176). The duration of the "world that was" as, 1,654 years, is represented by the 1,654 Pyramid inches gotten by the following measurements: the horizontal distance of the platform level from the front edge of the casing stones to its intersection with the vertical line of the roof—beginning in the Descending Passage, up this vertical to the Descending Passage, then northward along the latter's floor line until the old entrance point is reached and then down to the platform level at the bottom of the casing stone—1,654 inches (178).
The time of our Lord's Second Advent is symbolized by the distance from the point of intersection between the Ascending and Descending Passages, which marks 1512 B.C., to the Pit along the built floor line—3,385 Pyramid inches, representing the years from Oct., 1512 B.C., to Oct., 1874 A.D., while if the line of the Descending Passage is prolonged at the same angle until it reaches the Pit, 40 Pyramid inches are added to this distance, symbolizing 1914, when the trouble—destruction of this world—was to begin (190, 191). The end of the second world—1914—in addition to the end of Spirit-begetting is also represented by the vertical line of the south wall of the Grand Gallery being practically in line with the north wall of the Pit, showing that the end of the begettal and the beginning of the trouble were to be about synchronous (193). From the two preceding considerations the Epiphany is shown to be a period of 40 years—1914 to 1954—as follows: Since the north wall of the Pit at the entrance
of the Descending Passage's floor line by different measurements represents both 1874 and 1914, with the latter date as the starting point measuring back to where the slanting and horizontal floors of the Descending Passage meet, then projecting at the same angle as the Descending Passage its floor line until it reaches the north wall of the Pit, the length of the latter line will be found to be 40 Pyramid inches longer than that of the former, i.e., this symbolizes that it represents a reaching of the pit 40 years later than 1914, from which we infer that Anarchy will reach a crisis in 1954, whether in its beginning, progress or end we are as yet unable to say, as marking the end of the Epiphany. The end of the Little Season as 1,000 years later than 1914 is symbolized by the 1,000 Pyramid inches from the bottom of the north wall of the Bottomless Pit to the end of the Blind Passage (198).
The dates of 1295 as the ascension to the papal throne of Boniface VIII, the pope under whose reign papacy reached its climax and began to wane, of 1309 as marking the beginning of Marsiglio's reformation work and of 1324 as marking its climax, are gotten by measuring variously back from the north wall of the Pit along the roof and floor of the Descending Passage to various parts of the Well (210, 211). Oct., 1378, as marking the beginning of Wyclif's reformation work, is gotten by measuring back from the north wall of the Queen's Chamber (perfection coming under the first test at the end of the Millennium, April, 2878) to the north edge of the Well's mouth—a distance of 1,499½ inches; for in Oct., 1378, Wyclif attacked papacy's practices, especially transubstantiation, as contrary to the ransom, symbolized by the Well (216). The date of the division of Christendom during Luther's trial at Worms (1521) is given by the distance from the point of intersection in the Descending Passage (1512 B.C.) to the beginning of the floor
line of the Horizontal Passage—3,031½ Pyramid inches (222). The distance from the north wall of the Pit to the north wall of the Recess—126 inches—represents the time back from 1914 to 1788, when the French king signed a decree to assemble the States General, which from certain standpoints was the beginning of the French Revolution (225). The time from the begettal of Isaac (July, 2021 B.C.) to our Lord's resurrection—2052¾ years—is given by the sum of the following measurements: from the intersection of the Descending and Ascending Passages vertically to the projected floor line of the Queen's Chamber—669¼ inches—then along this line to its intersection with the north wall of the Grand Gallery—1,383½ inches (252). The time from the Exodus (April, 1615 B.C.) to the end of the Jewish Harvest (Oct., 69 A.D.)—1,683½ years—is symbolized by the length of the First Ascending Passage from the point of intersection—1,545 inches—and the distance from the north wall of the Grand Gallery to the edge of the Well's shaft—140¼—whose sum equals 1,683½ Pyramid inches.
We will now briefly mention some other time features symbolized in the Great Pyramid: The birth and Spiritbegettal of Jesus (244, 245), the date of the Abrahamic Covenant (249), the time from the entrance into the land until the Babylonian captivity (256), the Times of the Gentiles and the preceding seven times, i.e., from the end of Adam's day (263, 264), the time from the completion of Solomon's temple to the finding of the last of the living stones of the antitypical Temple (268), the time from the last typical jubilee until the antitypical jubilee (271), the seventy weeks (274), the 2,300 days (276), the 1,335 days (279), the 1,260 days (283), the 1,290 days (288) and the period from the fall to the complete restoration of the faithful restitutionists (314). In other words, every prophetical period, time and important
event of the Lord's plan and that in harmony with the Bible chronology as a whole and in detail are symbolized in the Pyramid. Thus we have proved that the Pyramid symbolizes every important feature of God's plan and its chronology, the first two propositions of the three proving that God built the Pyramid.
III. The third proposition necessary to prove that God is the Builder of the Great Pyramid is this: It was built centuries before any part of the Bible was written, and when nobody in heaven or on earth, except Jehovah, knew His plan and its chronology. If this proposition can be proven, it follows that Jehovah was the Pyramid's Builder. J.F.R. concedes that the Great Pyramid was built before the Exodus. The ancient Egyptian historians place its building hundreds of years before the Exodus, some of these writers having themselves lived before the Exodus. No one who has ever investigated the subject questions its pre-Exodus building. The Pentateuch is the first part of the Bible to have been written and its first part put into writing was written after the Exodus.
But when the Pyramid was built nobody in heaven or on earth, except Jehovah, knew His plan and its time features. Rom. 16: 25, 26 teaches that the mystery, the center of God's plan, which is symbolized, as well as fixed chronologically in the Pyramid, was a complete secret from the beginning of creation and began to be made manifest only from Jordan on. But the Planner of the Pyramid knew the mystery and its time features; for these are symbolized exactly in the Pyramid. Hence no creature of God originated the Pyramid. None of the earthly or heavenly princes of this world, which includes Satan (John 12: 31; 16: 11; 2 Cor. 4: 4; Eph. 2: 2; 6: 12), knew the mystery before Calvary (1 Cor. 2: 7, 8). Hence neither the fallen angels nor fallen men understood it before Calvary. Eph. 3: 9 proves that from the beginning of the universe until the Gospel Age God had kept secret this
mystery. Hence not even the Logos knew it before becoming flesh, though very likely (the Bible is silent on this subject) just before He became flesh God told Him enough of the purpose of His carnation to secure His consent thereto; but it was only at His begettal that heavenly things—the things of the high calling—were begun to be made clear to Him (Matt. 3: 16). This mystery was hidden from all in the Ages and generations preceding the Gospel Age (Col. 1: 26, 27). Hence, none but Jehovah understood it at the time the Pyramid was built. None of the angels—either good or bad—and no human could see the high calling before Jordan (1 Pet. 1: 10-12). The Divine Plan was first made known to the fallen angels by the preaching of the Christ, i.e., after Jordan (Eph. 3: 10). Jesus expressly tells us that Satan did not know the time of our Lord's return (Matt. 24: 43; Luke 12: 39), the date of which, with that of its accompanying trouble, the Pyramid repeatedly symbolizes, as shown above. Not even Jesus understood these dates before His ascension (Mark 13: 32; Acts 1: 7). Hence the absurdity of saying that to Lucifer at creation God revealed the plan and its times and seasons. These time features Jesus learned only after His ascension (Rev. 1: 1). Before the ascension God kept the times and seasons in his power solely (Acts 1: 7). These considerations prove our third proposition, that nobody in heaven or on earth, except Jehovah, knew His Plan, let alone its chronological features, when the Pyramid was built. But since the Pyramid gives the Divine Plan and its chronological features at a time when only Jehovah understood these (Acts 1: 7), He must have built it.
J.F.R. claims that Satan built the Pyramid, and claims that Job 38: 7—"When the morning stars sang together, and [even] all the sons of God shouted for joy"—teaches that God revealed all the details of His plan with its time features to the Logos and
Lucifer, and that as a result they sang together an anthem of praise to God, which, he alleges, is meant by the morning stars singing together, and that with the knowledge allegedly so gotten Satan built the Pyramid. Against this view we offer the following objections: (1) Such an interpretation contradicts the Scriptures above given, proving that nobody before Jordan in heaven or on earth, except Jehovah, knew the mystery and that none before Jesus' ascension knew the plan's future time features, which God up to that time had "put [securely kept] in His own power" (Acts 1: 7). (2) Such an interpretation contradicts the poetic parallelism of Job 38: 7, where the parallel identifies the morning stars with all the sons of God—all the angels—who are expressly mentioned in some of the above-cited passages as not understanding the plan and its time features before Pentecost. (3) Such an interpretation reads into the passages thoughts of which neither it nor any other Scripture gives any intimation whatever—eisegesis. (4) Such an interpretation is contrary to God's character for it implies that God committed the folly of giving one who He knew would become His worst enemy information that God wanted withheld from him so that He could properly limit his power for mischief (Matt. 24: 43; Luke 12: 39). (5) Such an interpretation is contrary to facts; for (a) all of Satan's pre-Gospel-Age religions were counterfeits of his misunderstandings of some of the Old Testament's dark sayings on the plan so far revealed, and (b) only after he heard Christ and the Church explain the real mystery was he able to invent a real counterfeit of it—Antichrist, the papacy, which judging from his usual course he would have invented in Old Testament times, had he had the necessary knowledge. (6) Such an interpretation undermines appreciation of God for allegedly giving such unwise information, and hence is against our cultivating godliness and is therefore wrong.
(7) Such an interpretation is blasphemy, for it is the foundation of the theory under review that ascribes an exclusive work of God to the Devil. (8) Such an interpretation ascribes an equality of confidence on God's part in the Logos and Lucifer nowhere taught in the Scriptures. (9) Such an interpretation is degrading to the Logos and implies a course unworthy of God. (10) Such an interpretation is based upon an exaltation of the cherub— Lucifer—above his fellow cherubim, nowhere hinted at in the Bible. (11) This interpretation is self-contradictory; for it would make God's arch-enemy, who tries in every way to falsify God's plan and its time features, truthfully set forth that plan and its time features in symbols, whereas he would have misrepresented it symbolically, if he built the Pyramid, even as he has always misrepresented it symbolically and literally (2 Cor. 4: 4; 11: 14). (12) Finally, this interpretation is contrary to Satan's character, who has no truth in him, whereas the Pyramid is, next to the Bible, the greatest exhibition of truth in existence (John 8: 44). These twelve reasons abundantly refute the thought that Satan built the Pyramid and that he got the knowledge for it before the events described in Job 38: 7.
We will now discuss the two articles on The Altar In Egypt, in the Nov. 15 and Dec. 1, 1928 Towers, giving briefly their main points with terse refutations. To J.F.R.'s charge that the Pyramid is cherished by those that do not accept his alleged new light, we answer that their not accepting such so-called light is to their credit; for the Bible disproves it, as our replies show, and describes it as coming from one whose spiritual understanding is increasingly darkening and who is symbolically drunk (Zech. 11: 15-17; Matt. 24: 49). To his statement that those who appreciate the Pyramid think that Truth has not advanced since 1917, and that since that time the Church has nothing to do, we reply that this statement is false in
both of its parts, so far as the Epiphany brethren are concerned; for they are engaged in the service of leading the Truth, the Protestant and the Catholic parts of Azazel's Goat to the Gate and fit man, and have been feasting on the advancing Epiphany Truth, which is grounded on, grows out of, and is in harmony with the Truth given before 1917; while J.F.R.'s alleged advancing light is so much out of harmony with it that he is setting aside all its literature as "full of error"—a proof that what he is giving as Truth is error. Instead of holding to the light he had and advancing in harmony with it; he has precipitated himself and others into a disorderly retreat from it into increasing darkness.
To his claim that to look for corroborations for the Lord's Word and its time features in the Pyramid implies rejection of the Bible as sufficient for the sole source and rule of faith, we reply: (1) We do not use the Pyramid, but the Bible alone, as the source and rule of faith. (2) Accordingly, we do not use the Pyramid as a source and rule of our faith, but simply as a symbolic corroboration of that Truth previously derived solely from the Bible. (3) If to use it for a symbolic corroboration of the Truth derived solely from the Bible were repudiating the Bible as the sufficient and only source and rule of faith, then God repudiated it as the sufficient and only source and rule of faith for us, when He appealed in Rom. 1: 19, 20 and Job 38-41 to the universe, to its creatures and to its laws as proving His existence and great attributes, in contrast with man's insignificant attributes, when He declares that the order of nature, both in heaven and earth, bear witness to Him (Ps. 19: 1-6), when He uses them as symbols of the heavens, earth and other features of His plan (Dan. 12: 3; Gen. 1: 14; Rev. 12: 1; Matt. 13: 43; Rev. 21: 1, etc.), when He had the tabernacle and the temple with their furnishings, etc., used as symbols of various features
of His plan, when by Paul He appeals to man's nature and conscience as proofs of God's existence and of their moral responsibility to Him and of the existence of His moral law (Rom. 2: 14, 15), when He had the Jews practice circumcision and Christians immersion, as signs of consecration, when He had the Hebrews have the annual lamb as a symbol of the lamb slain in Egypt, and Christians have the Lord's Supper as a symbol of the Lamb of God, when He uses the terrain and cities of Palestine to symbolize various parts of His plan, when He used the twelve stones taken out of the Jordan and many other physical objects as memorials, and when He stored up in hiding various historical and archaeological objects in Palestine, Egypt, Babylon, Syria, Persia, Asia Minor, Greece and Rome, and has of late been bringing them to light as a refutation of higher criticism by corroborating the Bible's historical and archaeological claims.
None of the foregoing things are a part of the Bible, but exist as material things separate from the Bible; but they lend corroboration to its teachings; and what clear thinker would say that to use their corroboration of the Bible is contrary to holding to the Bible as our sufficient sole source and rule of faith? The sophistry that we are exposing is worthy of a lawyer who seeks, not to enlighten, but to befuddle a jury, to whose intelligence he offers insults by presenting for their persuasion such sophisms. God never intended corroborative things to supply supposed lacks in the Bible as a sufficient source and rule of faith, as the article under review contends they would imply, but as crutches for weak believers and as weapons for strong believers useful for refuting enemies of the Bible by extra-Biblical things. And this is just what the Pyramid's, nature's, archaeology's and history's witness has triumphantly done. The dilemma, therefore, that he presents, either to accept the Bible as the sole source
of faith and reject the Pyramid, or vice versa, saying that he who proves that the Pyramid corroborates the Bible thereby proves that the Bible is not the sufficient and sole source and rule of faith, or that they who prove the Bible to be such disprove the Pyramid to corroborate it, is thus proven to be a sophism.
To the article's claim that the Pyramid, as an image of something in heaven and earth, could not have been built by God and could not be accepted as such by us without His and our violating the second commandment, we reply that the second commandment does not forbid images, i.e., representations, but the worship of them, as can be seen from God's commanding various ones to make the images and representations of the tabernacle and the temple, in themselves and in their cherubim, furniture, vessels, etc., the picture of the cherubim in Ezekiel's temple and the recorded visions of the Bible as representations, e.g., the vision of the sheet with its clean and unclean beasts shown to Peter at Joppa, the transfiguration representations, the vision of the new heaven and new earth shown to St. Paul, the entire series of images shown to St. John on Patmos, the bodies that Jesus after His resurrection made as representations of Himself, etc., etc.
When J.F.R. says that the Apostles' having a clearer teaching word (2 Pet. 1: 19) than the vision of the transfiguration implies that they did not rely on that vision, it contradicts St. Peter's use of that vision; for in the connection (vs. 16-18) he uses the vision as a proof that they had not been following cunningly devised fables, but reliable Truth. V. 19 does not show that the vision was not trusted by the Apostles, but shows that some parts of the Word are clearer than visions as guides and proofs as to Truth. All teachers will endorse the pedagogical principle here inculcated, that the clearer is to be preferred to the less clear exposition and proof. So the bringing in of
this vision on the mountain, which St. Peter presents as less clear than some other teachings, does not prove that the Pyramid testimony has not probative force, though, of course, it is very much inferior in its Truth uses than the Bible.
The article's effort to prove that the Pyramid is not in the midst and at the same time on the border of the land of Egypt, by calling attention to the fact that Egypt is 600 miles long and 250 miles wide and that the Pyramid is not 300 miles from the northern and southern borders and 125 miles from its eastern and western borders, and that, if it were, it could not be on the border of the land, is sophistical for several reasons: (1) There are two Egypts, Lower and Upper Egypt. When only one of these is meant, in Hebrew the word Mazor is used (Is. 19: 6; 37: 25; 2 Kings 10: 24; Mic. 7: 12); and when both are meant, in Hebrew the word Mizraim (whose dual form aim expressly makes the word mean two Egypts) is used. See Gesenius' Thesaurus, 815, bottom of first, and whole of second column. In Is. 19: 19 the dual form, mizraim, two Egypts, is used. The Great Pyramid is on the boundary between these two Egypts and thus is on the border of the two Egypts and is also in their midst, i.e., between them, the word betoch being very frequently translated by the words between, in and within (Gen. 9: 21; 18: 24, 26; 37: 7; Ex. 23: 33; 39: 3; Lev. 11: 33; Num. 13: 32; 35: 34; Jos. 19: 1, 9; Judges 7: 16; 1 Sam. 9: 18; 1 Kings 6: 19, 27; 1 Chron. 11: 22; Job 20: 13; Ps. 143: 4; Ezek. 3: 24; 14: 16, 18, 20; 24: 5; Zech. 2: 4). Thus it is in, within, both of the Egypts and on their border. The method of showing that it is in the center of lower Egypt, which the article under review calls "ingenious," is also correct. And the invidious reference to swallowing bait, hook, sinker, line and pole, made to those who accept it as being credulous only proves the ignorance of J.F.R. as to geometry and trigonometry. Geometricians and
trigonometricians from mathematical demonstration know that the center of a triangular arc sector is at the angle formed by its two straight lines, the sneers of J.F.R. against those who accept this thought to the contrary notwithstanding, since they avail merely to reveal his ignorance on the subject.
To the article's claim that the Pyramid never was, nor will be, a place of sacrifice and therefore cannot be called an altar, we reply that it is not Scripturally referred to as a literal altar, but a symbolic altar; hence only symbolic, not literal sacrifices, belong to it, which were performed by its earthly builders in their acts of building it. The Christ are the literal altar of God, typed by the Aaronic brazen and golden altars and symbolized by the Pyramid. It, therefore, is very properly called an altar in Is. 19: 19; and it is referred to as such in Rev. 16: 7; for out of the symbols of the Pyramid—especially those related to the Pit—as treated in Vol. III, the third vial, came the message announced in Rev. 16: 7: "I heard the altar say, 'Even so, Lord God Almighty, true and righteous are Thy judgments.'" To its statement that as a pillar it never gave, nor is it giving, testimony to the name of Jehovah, we reply that we have proven that it did so in the Parousia and is doing so, as shown above, in the Epiphany. Even God's name, Jehovah, is by its structural lines, base and angles, inscribed therein, as that of its Builder (P '26, 75). It once gave that witness to J.F.R., which proves that now he does not see what he once saw in it, i.e., that his right eye is darkening increasingly. Of course, we do not expect such an eye to see what it formerly saw; but that does not justify his dogmatism which declares that it never did, nor will witness to Jehovah's name. If the blind now deny the sun's light, once, but now no more seen by them, that does not prove their dogmatic denial of its existence to be true.
To his denial that the Scriptures allude to the Pyramid,