On the Way to Glacier View

In August 1980, Dr. Desmond Ford was brought before a week-long tribunal of Seventh-day Adventist administrators, pastors, editors, and theologians at Glacier View Ranch, Colorado, to answer for his critique of the church’s unique doctrine of the investigative judgment. Called ‘The Sanctuary Review Committee’, the meetings were triggered by his October 27, 1979, presentation entitled, ‘The Investigative Judgment Historical Milestone or Theological Necessity’, which was addressed to the Pacific Union College chapter of the Association of Adventist Forums, Soon afterwards, Ford was barred from teaching his classes, his contract with PUC was broken, and he was given a leave of absence to accept a summons to General Conference headquarters in Washington D.C.

Ford believed that teaching that Jesus moved into the most Holy Place of the antitypical heavenly sanctuary in 1844 to begin His judgment of the dead and living saints—the SDA doctrine of the investigative judgement—was at odds with the gospel of righteousness by faith. Over the next six months he wrote his 991-page manuscript, ‘Daniel 8:14, the Day of Atonement, and the Investigative Judgment’, which offered both critique and positive solutions to the denomination's interpretative problems.

Several leaders were witnessed before the Glacier View meetings saying that Ford would be fired. During the Glacier View week, held from August 10–15, 1980, there was initial optimism on the part of scholars about the outcome. Elder Neal Wilson stated at the beginning that Ford was not on trial as a person, but his ideas were, but it soon became clear during the week at Glacier View that Ford’s only option was to change his mind and say he was wrong. This he was not prepared to do.

The consensus of the group went towards Ford’s views in about twelve areas, seven of them key. However, the leaders used instead a Ten-point Statement put together by six-people to judge Ford. This merely compared Des’s ideas to what the church had always traditionally taught. In the Friday afternoon disciplinary committee with PREXAD the church’s highest authority, this latter statement was used along with a four-point letter demanding among other things that Ford change his mind, say he was wrong, and teach the traditional view. This Ford could not conscientiously do.

Ford and his wife were also accused of collaborating with Robert D. Brinsmead, a known disrupter of the church. It was not true, but the leaders believed it to be so. It was clear to the Fords at the end of that meeting that it was all over, but the actual loss of Ford’s job and his credentials took place about five weeks later in Sydney, Australia. Lawyers working for the church in both America and Australia told Ford that he did not receive natural justice and that he had a case to sue. This Ford would never have done.

In this two-volume set of books, Ford’s widow Gillian has collected their writings about their experience of Des’s losing his job and having his teaching credentials taken away in 1980. This was followed two years later, in February 1983, by removing Ford’s ordination, as well as declaring him apostate. Leaders repeated sought to disfellowship them at the local church for nearly twenty years until they handed in their memberships on their return to Australia in 2001. Having been declared apostate in 1983 their application for membership in Australia would have been refused.

The first volume is written by the Fords, and the second volume adds others other voices. The books contain articles about the history of Glacier View, interviews with Ford, position papers, correspondence, and testimonials to the life and ministry of Desmond Ford. Written for the laity to understand, the primary documents offer a treasure trove for the researcher. Above all these books are a testament to a life spent preaching the gospel of justification by faith and a denomination that rejected the messenger.