Early life and
conversion
Desmond Ford was born
in Townsville, Queensland, Australia on 2 February 1929, to Wilfred Ford and
Lillian Simpson. He had one brother, Val, who was four years older. The Ford
lineage consisted of farmers and cattlemen of English and Australian descent.
The Simpson lineage derived from England, Ireland and China. Desmond's parents
were nominal Anglican Christians, with his father almost an atheist in
practice, and his mother presenting "a religious façade." Wilfred
encouraged his son to read, beginning a lifelong obsession for the
"unusually gifted" boy.[3]
When Lillian was pregnant
with Desmond, an Adventist book salesman shared insights on nutrition with the
family, sparking a chain of events impacting Desmond's life. At an Adventist
camp meeting in 1939 Desmond was given a Bible, which he would complete 3 years
later, around the time he finished primary school. However his parents divorced
when he was nine; Wilfred moved to Canberra, and Lillian and the boys later
moved to Sydney, New South Wales (NSW). He passed his Intermediate Certificate
in 1943. However due to the family's poverty and Australia's involvement in
World War II, Desmond had drop out of school. He became employed with
Associated Newspapers at the age of 14, and was promoted from copy boy to an
editorial position because of his published work. He also wrote some
low-quality paperbacks, and took night classes for high school. All along, Ford
was being influenced by encounters with Adventists and other Christians, and
steadily collected books on Christian theology, and the creation-evolution
controversy.[4][5]
Ford was challenged by
the strict lifestyle standards presented in Ellen G. White's Messages to Young
People, and gave up the cinema and reading fiction. Reading novels had been his
main childhood hobby, and became replaced with reading theology.[6] White's book
The Great Controversy was a key influence on his conversion. In winter 1946 he
publicly responded to a call for commitment to God's service. Ford was
impressed by the Christian character of many of the Adventists who had nurtured
him. In September he was officially baptised into the church. This was despite
strong opposition from his brother; and his mother was also originally
resistant to his conversion, having become disenchanted with the Adventist
church herself. Ford resigned from his job, and returned briefly to Townsville
with his family. He then left in 1947 for the Australasian Missionary College
(nicknamed "Avondale", and later known as Avondale College) in the
Lake Macquarie region of NSW, to train for the ministry.[7]
Seminary
Ford found Avondale an
exciting time for mental and spiritual growth. He was an active participant in
class discussions, and occasionally taught classes to fill in for the
lecturers. He was particularly inspired by Dr. William Murdoch, and carried out
research for him. Ford gave talks in nearby churches, and published around a
dozen articles for church magazines during this time. He also led students in
Bible study. He struggled financially, and worked on Avondale's farm and
elsewhere, and also selling Adventist books.[8]
He graduated from the
Ministerial Course in Avondale in 1950, with high marks.[9]
Early ministry
Ford was sent to help
build a new church in the coastal town of Coffs Harbour, NSW. He lived in a
caravan (trailer) with his mother, who insisted on accompanying him. In 1951,
still in his first year of service, he was sent to Newcastle, NSW, then an
industrial city, to assist evangelist George Burnside. While Burnside was a
dynamic presenter, Ford's biographer Milton Hook describes him as a
fundamentalist (see: historic Adventism), and draws an analogy with a rugged,
gung-ho cowboy like a John Wayne character. Ford questioned him on some
end-times interpretations, resulting in conflict between the pair – a sign of
further things to come.[10][11] Later he sold books in the Lake Macquarie and
nearby Upper Hunter regions, which he found challenging work.[12]
He worked as a pastor
in various churches and as an evangelist programs for about 7 years in NSW,
Australia[5][13] rural towns
In 1952 Ford pastored
the Coffs Harbour area, under a supervisor. His mother returned to Queensland.
In December he married Gwen Booth, with whom he had shared a budding friendship
and romance since their meeting at Avondale, where she studied teaching. Gwen
had been raised in humble circumstances in Yass, and was a quiet achiever who
cared about others, and had a deep faith in Jesus.[14] The following year they
moved to the country town of Quirindi, where Ford pastored the church. From
1954 to mid-1955, Ford pastored in the Gunnedah area, then moved north to
Inverell.[15] There a public debate with Burgin, a Church of Christ minister
and a "formidable opponent" of Adventists, brought Ford respect. The
topic was the Sabbath, with the specific topic "Is the Seventh Day or the
First Day Binding on Christians?" Arguably Ford won the debate; and he
later baptised some of Burgin's church members.[16] He was ordained. The couple
stayed till the end of 1957, living on a meagre income throughout this whole
period.[citation needed]
Return to Avondale
The South Pacific
Division called him back to Avondale to complete his ministry course.[11][13]
He completed a BA in 1958,[17] and went on to complete a Master's degree in
systematic theology at Andrews University in 1959.[5] Ford subsequently received
a PhD in the rhetorical analysis of Paul's letters from Michigan State
University in 1961.[5] In the same year he became head of the Religion
Department at Avondale College, where he would remain until 1977.[18] He was a
member of the Biblical Research Committee in Australia and the United
States.[5]
He completed his second
PhD in 1972 from the University of Manchester, while still teaching at
Avondale.[17] His supervisor was the renowned Protestant theologian F. F.
Bruce, and his field of study was New Testament studies, specifically
eschatology (end times).[5][18] Ford entitled his thesis, The Abomination of
Desolation in Biblical Eschatology.[19] His main expertise has been biblical
apocalyptic literature (such as Daniel, Revelation and Ezekiel) and
eschatology.[5]
Tension over theology
See also: Historic
Adventism and Progressive Adventism
Ford was a primary
opponent (along with Hans K. LaRondelle) and corrective influence on the
perfectionism taught by fellow Australian Robert Brinsmead.[20]
Ford believes that
victory over the guilt of sin (justification) was provided at the cross,
victory over the power of sin (sanctification) is the work of a lifetime and
victory over the presence of sin (glorification) occurs at the return of Christ
Jesus. Ford disagree's with the belief of sinless perfection, and acknowledges
the final removal of sin occurs when mortality changes to immortality at the
return of Jesus Christ. Ford believes that victory over the presence of sin
does not occur during this lifetime,but at the return of Jesus Christ.[21]
Ford teaches that
justification precedes sanctification, because victory over the guilt of sin,
precedes victory over the power of sin. Ford teaches that while justification
is distinct from sanctification, the two concepts are always found together, in
the same manner as two railway lines are distinct but never separate. Adventist
belief places an emphasis on sanctification compared to justification, while
still believing both are necessary for salvation. The relationship between
justification and sanctification is often described as "righteousness by
faith". A few texts used by Adventists are...
I can do all things
through Christ who strengthens me. ~ Philippians 4:13
Whoever commits sin
also commits lawlessness, and sin is lawlessness. And you know that He was
manifested to take away our sins, and in Him there is no sin. 6 Whoever abides
in Him does not sin. Whoever sins has neither seen Him nor known Him. Little
children, let no one deceive you. He who practices righteousness is righteous,
just as He is righteous. He who sins is of the devil, for the devil has sinned
from the beginning. For this purpose the Son of God was manifested, that He
might destroy the works of the devil. Whoever has been born of God does not
sin, for His seed remains in him; and he cannot sin, because he has been born
of God. ~ 1 John 3:4-9
Therefore, if anyone is
in Christ, he is a new creation; old things have passed away; behold, all
things have become new. ~ 2 Corinthians 5:17
If we confess our sins,
He is faithful and just to forgive us our sins and to cleanse us from all
unrighteousness. ~ 1 John 1:9
Now to Him (Jesus) who
is able to keep you from stumbling, And to present you faultless Before the
presence of His glory with exceeding joy, ~ Jude 1:24
Therefore let him who
thinks he stands take heed lest he fall. No temptation has overtaken you except
such as is common to man; but God is faithful, who will not allow you to be
tempted beyond what you are able, but with the temptation will also make the
way of escape, that you may be able to bear it. ~ 1 Corinthians 10:12-13
When Jesus had raised
Himself up and saw no one but the woman, He said to her, "Woman, where are
those accusers of yours? Has no one condemned you?" She said, "No
one, Lord." And Jesus said to her, "Neither do I condemn you; go and
sin no more." ~ John 8:10-11
Therefore you shall be
perfect, just as your Father in heaven is perfect. ~ Matthew 5:48
For I am the LORD who
brings you up out of the land of Egypt, to be your God. You shall therefore be
holy, for I am holy. ~ Leviticus 11:45
Here is the patience of
the saints; here are those who keep the commandments of God and the faith of
Jesus. ~ Revelation 14:12
Jesus answered them,
"Most assuredly, I say to you, whoever commits sin is a slave of sin. And
a slave does not abide in the house forever, but a son abides forever.
Therefore if the Son makes you free, you shall be free indeed. ~ John 8:34-36
And shewing mercy unto
thousands of them that love me, and keep my commandments. ~ Exodus 20:6
"Eschatological
perfectionism" is the teaching that a final generation of believers must
achieve a state of complete sinlessness (or Christlikeness) in the final period
just before the second coming of Jesus (see Last Generation Theology).
Non-progressive Adventists consider the life and character of Christ as a
perfect example that all must imitate. Accordingly, the cleansing of the
heavenly sanctuary, or investigative judgment, is thought to also involve the
cleansing of the lives of believers on earth. This belief in sinlessness arose
particularly from M. L. Andreasen's interpretation of the investigative
judgment doctrine, itself based on concepts found in The Great Controversy by
Ellen G. White.
Original Sin
According to Anglican
Geoffrey Paxton, during the 1960s scholars such as Ford and Edward Heppenstall
brought the concept of original sin into Adventist theology.[22]
Early Adventists (such
as George Storrs, Ellen White and Uriah Smith) tended to de-emphasise the
corrupt nature inherited from Adam, while stressing the importance of actual,
personal sins committed by the individual. They thought of the "sinful
nature" in terms of physical mortality rather than moral depravity.
Adventist Joe Crews states...
There is a very important difference between
the inclination to sin and the guilt of sin, and it is that small degree of
difference that has triggered a series of other doctrinal errors. Said the
prophet, "The son shall not bear the iniquity of the father, neither shall
the father bear the iniquity of the son" (Ezekiel 18:20).
Adventists
traditionally understand sins of commission, stating sin is willful
transgression of God's law. They believe sins of commission involve our choice.
They base their belief on texts such as "Whosoever committeth sin
transgresseth also the law: for sin is the transgression of the law." (1
John 3:4) [23] This is not the belief of some Progressive Adventists who
believe in some form of original sin.[24][25]
Robert Brinsmead &
Debate
Under Ford's influence,
Brinsmead ultimately rejected perfectionism.[17] Around
1970, there was a major
controversy amongst Australian Adventists over whether "righteousness by
faith" included both justification and sanctification.[17] This had been
sparked by Brinsmead, and Ford became caught up in it.[17] Tensions over Ford
and the theology teaching at Avondale more generally led to a meeting of
Australian church leaders on 3–4 February 1976 to hear accusations by a group
of "Concerned Brethren". Ford's understanding of righteousness by
faith was the main issue,[26] while the report mentions "the Sanctuary,
the Age of the Earth and Inspiration."[27] In April a group of church
leaders and theologians including Ford met in Palmdale, California to discuss
the meaning of righteousness by faith.[28] Ford was the "center of
attention", and the resulting document known as the "Palmdale
statement".[29][30]
Ford disagreed with
Brinsmead and like-minded Adventists who place a greater emphasis on
sanctification with less emphasis on justification, proclaiming justification
and sanctification are like the horse and the cart respectively, and that
success is favored by placing the horse first. Both Ford and perfectionist
Adventists believe both justification and sanctification are necessary for
salvation; and included in the study of "righteousness by faith".[31]
A few texts that perfectionist Adventists use to support their beliefs are...
Do you not know that
the unrighteous will not inherit the kingdom of God? Do not be deceived.
Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor
sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners
will inherit the kingdom of God. And such were some of you. But you were
washed, but you were sanctified, but you were justified in the name of the Lord
Jesus and by the Spirit of our God. ~ 1 Corinthians 6:9-11
Therefore, brethren, we
are debtors—not to the flesh, to live according to the flesh. For if you live
according to the flesh you will die; but if by the Spirit you put to death the
deeds of the body, you will live. For as many as are led by the Spirit of God,
these are sons of God. ~ Romans 8:12-14
Now the works of the
flesh are evident, which are: adultery, fornication, uncleanness, lewdness,
idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish
ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and
the like; of which I tell you beforehand, just as I also told you in time past,
that those who practice such things will not inherit the kingdom of God. But
the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness,
faithfulness, gentleness, self-control. Against such there is no law. 24 And
those who are Christ's have crucified the flesh with its passions and desires.
~ Galatians 5:19-24
United States, and
increasing tensions with church leadership
In response to
criticisms of his theology, in 1977 the church moved him to the United States,
where he taught Religion at Pacific Union College for three years.[5][18][32]
The classes he taught included public speaking, homiletics, evangelism, life
and teachings of Christ, the Pauline epistles, Christian apologetics, Daniel
and Revelation, the major and minor prophets of the Old Testament, introduction
to theology, and biblical theology.[5]
In October 1979 Ford
was invited to address a chapter meeting of the Association of Adventist Forums
(now Adventist Forums) held at the College, on the topic of Hebrews 9 and its
implications for the Adventist investigative judgment teaching.[5] The talk was
titled, "The Investigative Judgment: Theological Milestone or Historical
Necessity?" The talk criticized some aspects of the traditional
understanding, Ford was summoned to the General Conference headquarters in
Washington, D.C.[5] He was given six months to write up his views. Late in
1979, he stopped lecturing and moved to Takoma Park, Maryland.[18] Ford
produced the 991-page manuscript, Daniel 8:14, the Day of Atonement, and the
Investigative Judgment .[33] (Another source says he produced a 900-page
manuscript called Daniel 8:14, the Investigative Judgment, and the Kingdom of
God).[5]
Ford together with the
majority of Christendom believes the atonement was completed on the cross when
Jesus cried out "It is finished." Some Adventists disagree with Ford
and define the atonement in terms of God's work to cleanse our character from
sin added to the payment of the penalty for sin Christ completed on the cross.
They state the work of Christ in the heavenly sanctuary is a continuation of
the work of atonement begun on the cross, rather than the application of the
benefits of the already completed atonement. They believe the following verse
supports their position... Who shall bring a charge against God's elect? It is
God who justifies. Who is he who condemns? It is Christ who died, and
furthermore is also risen, who is even at the right hand of God, who also makes
intercession for us. ~ Romans 8:33-34
Expulsion from teaching
and ministry
Main article: Glacier
View controversy
In August 1980, a group
of Adventist theologians and administrators convened at Glacier View Ranch in
Colorado to examine Ford's views. According to TIME magazine, he "made the
case that White's 'sanctuary' explication of 1844 no longer stood up in the
light of the Bible, and that 'investigative judgment' undercut the whole basis
of Protestantism: belief in salvation by God's grace apart from good
works."[34] The culmination of this event was Ford losing his employment
with the denomination [34] as a minister and theology professor.[18] After
counsel from the General Conference, the Australasian Division withdrew "Ford's
ministerial credentials"[35] Ford disagrees with Adventists, both historic
and current [36] who state that Jesus Christ was born with the fallen nature
that has been passed on to all of humanity.[37] Adventists base their beliefs
on the following texts
"For what the law could not do in that
it was weak through the flesh, God did by sending His own Son in the likeness
of sinful flesh, on account of sin: He condemned sin in the flesh." Romans
8:3 (NKJV)
"For we do not have a high priest who is
unable to sympathise with our weaknesses, but we have one who has been tempted
in every way, just as we are—yet was without sin." Hebrews 4:15 (NIV)
"...concerning his Son (Jesus), who was
descended from David according to the flesh..." Romans 1:3 (ESV) "Therefore, in all things He had to be
made like His brethren, that He might be a merciful and faithful High Priest in
things pertaining to God, to make propitiation for the sins of the
people." Hebrews 2:17 NKJV
Adventists
traditionally believe that Jesus took on human nature with all of the post fall
moral weaknesses and frailties that post fall humans experience. Despite this,
they say because he managed to resist temptation both from within and without,
and lived a perfectly obedient life, Jesus is therefore our supreme Example in
whose footsteps, all Christians must follow, and also achieve a perfectly
obedient life. The fact that Jesus overcame sin completely, despite having no
advantage over other post fall human beings, demonstrates that we too must live
a life of complete obedience, as we trust in him. Adventist believe Ellen White
supports their position when she states "The Lord Jesus came to our world,
not to reveal what a God could do, but what a man could do, through faith in
God's power to help in every emergency. Man is, through faith, to be a partaker
in the divine nature, and to overcome every temptation wherewith he is
beset." ."[38] and...
"Notwithstanding that the sins of a
guilty world were laid upon Christ, notwithstanding the humiliation of taking
upon Himself our fallen nature, the voice from heaven declared Him to be the
Son of the Eternal"
— Ellen White, The Desire of Ages, p. 112.
Ford does not agree
with any of the above statements that claim Jesus has a post fall human nature
but proclaims Christ came with Adam's pre-fallen nature.[39][40]
To commemorate the 30
year anniversary of Glacier View, the Sydney Adventist Forum held a pretend
courtroom trial to assess the accuracy of Ford's claim that the Consensus
Document has been largely in agreement with him. They concluded, "Ford was
found to be substantially correct in claiming that the 114-member SRC Consensus
Document was in agreement with his twelve propositions—while Ministry was
judged to have considerably over-stated its case." It concluded, "In
retrospect, it is clear that the SRC made—in five days—more progress in
understanding this biblical doctrine than the church has typically made in any
fifty years of its history."[41]
Personal life
Ford married Gwen Booth
with whom he had three children – Elènne Gwen Ford (born 29 October
1955)[42][43] Paul Wesley Ford (born 20 December 1957),[44] and Luke Ford (born
1966).[45] Gwen died of breast cancer in April 1970.[46] Ford remarried to
Gillian Wastell ("Gill"), in November of that year.[47] Elènne works
as a barrister. She also owns the "Mango Hill Farm" organic farm
attraction Queensland's Sunshine Coast which includes farmstays, a small
function centre, cooking school, etc.[48][49] It is located in Peachester, and
is the location of Ford's twice-a-month church services. Luke converted to
Judaism and is a controversial internet blogger.[50]
Ford made some
reconciliation with his father in the 1970s. His parents both died in 1987, at
87 years of age.[51]
"His mother complained
that he ate too fast, talked too fast, walked too fast, and drove too
fast." This was also due to the pressure on him.[52]
Publications
Ford has written over
twenty books and numerous articles.[53]
Unlocking God's Treasury, 1964
Answers on the Way, 1977
Daniel, 1978 (does not fully reflect his
current views)
The Abomination of Desolation in Biblical
Eschatology, 1979
Physicians of the Soul, God's Prophets
Through the Ages, (Nashville, TN: Southern Publishing Association, 1980) ISBN
0-8127-0262-X. Includes Ford's views on Ellen G. White as a prophetess. It also
traces Ford's childhood encounters with Adventists and the influence of Ellen
G. White's books on helping him find Christ and becoming an Adventist.
The Forgotten Day, 1981, about the Sabbath
For the Sake of the Gospel: Throw out the
bathwater, but keep the Baby, 2008. See reviews.[54]
Also:
Inside Story
Why Believe? Source Book
References
^ Peter H. Ballis (1999). Leaving the
Adventist Ministry: A Study of the Process of Exiting. Praeger. p. 123.
^ http://desford.org.au/live/
^ Hook, p9–10
^ Hook, p11–16
^ a b c d e f g h i j k l Des Ford, a brief
biography on the Good News Unlimited website
^ Hook, p10
^ Hook, p17, 20–24. Desmond Ford,
Physicians of the Soul (Nashville, Tennessee: Southern Publishing, 1980),
p99–100, 105, 108
^ Hook, p26–30
^ Hook p27, 32–36.
^ Hook, p39–43
^ a b Colin and Russell Standish, The
Gathering Storm and the Storm Burst, p53
^ Hook, p46
^ a b Interview with Desmond Ford by Adrian
Zytkoskee in Spectrum 11:2 (November 1980), 53–61
^ See Hook, p30–32, 39-40, 47–49. Another
source is Archibald Hefren, "Life Sketch of Gwen Ford". Australasian
Record (25 May 1970), p14; cited in Hook, p37
^ Hook, p50–51
^ Hook, p51–54
^ a b c d e "Ford, Desmond (1929-
)" in Historical Dictionary of Seventh-day Adventists by Gary Land
^ a b c d e Reflections On Adventism: An
Interview With Dr. Desmond Ford by Adventist Today Forum. Accessed 25 October
2007
^ "The Abomination of
Desolation". Retrieved 15 June 2006.
^ Schwarz, Richard W. (1979). Light Bearers
to the Remnant. Boise, Idaho; Oshawa, Ontario, Canada: Pacific Press and
General Conference Department of Education. pp. 456–461. ASIN B0006CZ2QO.
^ Evangelicals And Adventists Together See
Item # 4 in article
^ Pain and Progress: The 1960s, chapter of
The Shaking of Adventism by Geoffrey J. Paxton
^ Are We Born Saved or Lost? See quote in
article "Willful choice makes one a sinner (1 John 3:4; Isaiah
59:2)."
^ Original Sin in Questions On Doctrine
Manuscript by Froom, Anderson
^ Original Sin
^ "Advance and Retreat: The
1970s" chapter in The Shaking of Adventism
^ "Church Growth Experiments in
Secular Australia" by E. Bruce Price in Here We Stand: Evaluating New
Trends in the Church edited by Samuel Koranteng-Pipim. Berrien Springs,
Michigan: Adventists Affirm, 2005. ISBN 0-9677622-1-9 (publisher's page).
Chapter republished in Samuele Bacchiocchi's Endime Issues Newsletter No. 130.
The quote is from the official report, as reprinted in Price's chapter
^ "Christ Our Righteousness"
(DjVu). Adventist Review (Washington, D.C.: Review and Herald) 153 (22): 4–7.
ISSN 0161-1119. Retrieved 23 October 2007.
^ Adventisarchives.org"DjVu.
^ Adventists: Heirs of the Reformation,
chapter 1 of The Shaking of Adventism by Geoffrey J. Paxton
^ Evangelicals And Adventists Together?
^ L. R. Tarling, The Edges of Seventh-day
Adventism (Bermagui South: Galilee, 1981), 215-16; D. Ford, "The
Historical Background of the Crisis," in D. & G. Ford, The Adventist
Crisis of Spiritual Identity (Newcastle, Cal.: Desmond Ford Publications,
1982), 23.
^ Ford, Desmond (November 1980).
"Daniel 8:14 and the Day of Atonement" (PDF). Spectrum (Roseville,
California: Adventist Forums) 11 (2): 30–36. ISSN 0890-0264. Retrieved 24
October 2007.
^ a b Ostling, Richard N.; Jim Castelli,
Dick Thompson (2 August 1982). "The Church of Liberal Borrowings".
Time (Time Inc.). ISSN 0040-781X. Retrieved 22 October 2007.
^ Sanctuary Debate Documents
^ Half Adam? a sermon by Larry Kirkpatrick
^ Christ's Human Nature by Joe Crews
^ Ellen G. White, 7BC p. 929 par. 6
^ Evangelicals And Adventist Together? See
Item # 2
^ The Legacy of Ford
^ Trevor G Lloyd, "Sydney Adventist
Forum assesses Desmond Ford and Ministry magazine against Consensus
Document". Adventist Today online, 12 November 2010
^ Hook, p54–55
^ Chapter of a recent Ford book. Reprinted
from notes from a presentation made by Desmond Ford to the Sydney Adventist
Forum meeting at the Castle Hill Adventist Church (website) in 1997
^ Hook, p63–64
^ Hook, p104
^ Hook, p104–111
^ Hook, p119–121
^ Mangofillfarm.com, Cath Fouracre,
"Love at First Sight Impressions Last". Caboolture News 20 August
2008, p9; reprint
^ "A Labour of Love Bears Fruit";
reprint
^ Noah Shachtman (1 February 2001).
"'The Most Hated Man in Web Porn'". Wired. Retrieved 14 June 2007.
^ Hook, p25 footnote 5
^ Hook, p47
^ The Great Invitation: Presented by Dr
Desmond Ford, a website "set up by the family and friends of Dr Desmond
Ford"
^ Clifford Goldstein criticizes Ford for
not interacting with the Daniel and Revelation Committee Series of books –
"Instead, he takes pot shots at the books and then continues pushing the
same worn out and largely discredited arguments that he's been deceiving
himself and others with for decades now—arguments that have been in many cases
refuted by the series that he openly refuses to tackle head on!" "A
Review of the References to Des Ford's New Book", blog on the Adventist
Today website, 12 September 2008
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