Ten Trumpets and 2 Guitars is an album by composer and conductor Pete Rugolo featuring performances recorded in 1961 and first released on the Mercury label as part of its audiophile Perfect Presence Sound Series. The Allmusic review by arwulf arwulf noted: "Ten Trumpets and Two Guitars showcases a skilled team of brass players who juggle trumpets and flugelhorns backed by a solid rhythm section featuring guitarists Howard Roberts and Al Viola. Although some of Rugolo's arrangements contain squirrel-like passages, most of the textures encountered here are characteristically cool and rooted in traditional jazz." All compositions by Pete Rugolo except. "Carnival of Venice" - 2:42 "Hot Lips" - 1:57 "Cherry Pink and Apple Blossom White" - 2:25 "Struttin' with Some Barbecue" - 2:23 "Trumpets at Large" - 2:20 "Guitarsville" - 2:35 "Ciribiribin" - 2:18 "Sugar Blues" - 2:23 "Whispering" - 1:38 "Echoes of Harlem" - 3:21 "Ten Trumpets Have I" - 1:50 "Two Guitars" - 3:24Recorded at United Recording Studios, Hollywood, CA on June 7, 1961, June 8, 1961, June 9, 1961.
Pete Rugolo - arranger, conductor Frank Beach, Bud Brisbois, Conte Candoli, Pete Candoli, Don Fagerquist Mannie Klein, Cappy Lewis, Ollie Mitchell, Uan Rasey, Joe Triscari, Ray Triscari - trumpet, flugelhorn Larry Bunker - vibraphone, cymbals Howard Roberts, Al Viola - guitar Joe Mondragon - bass Shelly Manne, Alvin Stoller - drums
Seventh-day Adventists Answer Questions on Doctrine is a book published by the Seventh-day Adventist Church in 1957 to help explain Adventism to conservative Protestants and Evangelicals. The book generated greater acceptance of the Adventist church within the evangelical community, where it had been regarded as a cult. However, it proved to be one of the most controversial publications in Adventist history and the release of the book brought prolonged alienation and separation within Adventism and evangelicalism. Although no authors are listed on the title of the book, the primary contributors to the book were Le Roy Edwin Froom, Walter E. Read, Roy Allan Anderson. In Adventist culture, the phrase Questions on Doctrine has come to encompass not only the book itself but the history leading up to its publication and the prolonged theological controversy which it sparked; this article covers all of these facets of the book's legacy. The publication of Questions on Doctrine grew out of a series of conferences between a few Adventist spokespersons and Protestant representatives from 1955 to 1956.
The roots of this conference originated in a series of dialogues between Pennsylvania conference president, T. E. Unruh, evangelical Bible teacher and magazine editor Donald Grey Barnhouse. Unruh was concerned because of a scathing review written by Barnhouse about Ellen White's book, Steps to Christ. Unruh had sent him a copy of the book in 1949. In the spring of 1955 Barnhouse commissioned Walter Martin to write a book about Seventh-day Adventists. Martin requested a meeting with Adventist leaders so that he could question them about their beliefs; the first meeting between Martin and Adventist leaders occurred in March 1955. Martin was accompanied by George Cannon and met with Adventist representatives Le Roy Edwin Froom and W. E. Read. Roy Allan Anderson and Barnhouse joined these discussions. Both sides viewed each other with suspicion as they worked through a list of 40 questions. Central to these concerns were four alleged items of Adventist theology: the atonement was not completed at the cross.
By the summer of 1956 the small group of evangelicals became convinced that Seventh-day Adventists were sufficiently orthodox to be considered Christian. Barnhouse published his conclusions in the September 1956 issue of Eternity magazine in the article, "Are Seventh-day Adventists Christians?" In it, they concluded, "Seventh-day Adventists are a Christian group, rather than an anti-Christian cult." This surprised its readers, 6,000 canceled their subscriptions in protest. Following this announcement, Adventists were invited to participate in Billy Graham's crusades. In Barnhouse's article it was stated that most Adventists believed in the sinless human nature of Christ and those who did not were part of the "lunatic fringe." M. L. Andreasen, a conservative Adventist theologian, took exception to this statement. Further debate broke out between Andreasen and Froom in February 1957 after Froom published an article on the atonement in Ministry magazine. In this article Froom argued that the atonement was a "full and complete sacrifice."
He furthermore asserted that "the sacrificial act on the cross a complete and final atonement for man's sins." Froom's articulation of the atonement still held to the Adventist belief in Christ's work in the heavenly sanctuary going into the Holy of Holies to begin a final atonement for humanity. Seventh-day Adventists have always believed in a complete atonement, not completed. Venden points out that the atonement must have been complete at the cross—the sacrifice was sufficient; when Jesus died for man's sin it was enough to purchase man's salvation and man cannot add anything to it. Yet, the atonement involves more; the process of redemption, the restoration of man's broken relationship to at-one-ment with God, was not completed at the cross, else there would be no more sin or sickness or pain or sorrow or separation or battered children or hospitals or funeral trains or tombstones or broken hearts. It is the winning of men back to a love relationship with God, not yet completed. Andreasen articulated a three-phase understanding of the atonement.
In the first phase Christ lived a perfect life despite having a fallen nature. During the second phase the death of Christ on the cross occurred, and during the third phase, Christ demonstrates that man can do what He did. Satan was not defeated at the cross but would be defeated by the "last generation" in its demonstration that an entire generation of people could live a sinlessly perfect life. Questions on Doctrine intensified the tensions over these issues because it brought more weight to the death of Jesus as a complete work of atonement and that though Jesus possessed Adam’s physical human nature after the fall, he did not inherit Adam's fallen spiritual nature. "When Adam Came from the Creator's hand, he bore, in his physical and spiritual nature, a likeness to his Maker—God created man in His own image." He had a sinless spiritual nature, the same as Adam had before his fall, concerning propensity or tendency to sin. Therefore it was natural for Jesus to be good. I was born with a sinful spiritual nature and it's natural for me to be bad.
As a consequence, Andreasen e