Was Christ like
us or like Adam before the Fall? Eric Claude Webster Investigates
Introduction by Koot van Wyk
In his doctoral dissertation done at
Stellenbosch University, Eric Claude Webster (my professor who is now maybe 97
and lives in the USA) studied this aspect in Christology very well. He gave an
overview of the tensions in Adventism and how they originated. Take note how he
also described the neo-Adventism of Froom that had ecumenical reasons for
making a paradigm shift doctrinally different from Ellen White and earlier
Adventists. Raoul Dederen was his external examiner. Heppenstall, Dederen, LaRondelle were the
Reformist introducers to Adventism, says Webster. They followed Froom and Questions on Doctrine. Robert Brinsmead was first the opposite
than them giving the traditional Adventist view and not the Reformist Adventist
view post 1954. When Desmond Ford came he propelled the
same view as Heppenstall et al. The Reformist Adventist emphasis. La Rondelle
gave lectures to show how close Adventism have become to Calvin and Luther! Brinsmead joined Ford and changed his
view. Sanctification became for him a daily justification. The Pioneers and Ellen White had the view
that perfection on earth is possible. Froom, Heppenstall, Dederen, LaRondelle,
Desmond Ford and in modern times some at Sahmyook University, cling to the
views of the Heppenstallian era in Adventism with the neo-Adventism paradigm
shift as “truth” and they criticize Andrew Kang who is the same as Denis
Priebe, the same as Dough Batchelor, the same as Herbert Douglass, the same as
the Bible and Spirit of Prophecy really. They call him an “heretic”. A heretic
committee was established to investigate and pronounce Andrew Kang a heretic.
Did they? Not yet. Are they going to succeed? Only if they want to focus on
ontological Christology and not biblical Christology. Heppenstallian
Christology is ontological Christology
but Ellen White and Priebe and Kang is biblical
Christology. Do you have the line now? The pre-1954 Adventist position was that
Christ took our sinful nature after the Fall and shows us how to keep the law
which would lead eventually to perfection. The post-1954 Adventist leadership
position by Froom et al was that Christ took the sinless nature of Adam before
the Fall and thus due to a kind of “original sin” we cannot be the same as
Christ and perfection is not possible until the Coming of Christ. This last
view is the ontological Christological view. The first one is the biblical
Christological view. Clear? So let Webster tell us in chapter two of
his dissertation exactly what I told you now. Here he is: ________________________________________________________________ II. Seventh-day Adventist
Orientation by dr. Eric Claude Webster Source: http://www.sdanet.org/atissue/books/webster/ccac01b.htm
Before focusing on the particular Christological
problems in Adventism we need to obtain a larger overview of the movement in
order to more correctly evaluate the significance of the parts to the whole. We
plan, therefore, to firstly obtain a picture of Adventism as it sees itself in
the religious spectrum of the times. Secondly, we will trace briefly the
highlights of the Christological development within Seventh-day Adventism.
Thirdly, we will pause at the specific Christological problems that have arisen
and show why they have caused tension. Lastly, we propose to give a reason for
the method of research and the choice of the four representatives that we have
chosen. A. Adventism as it sees itself Seventh-day Adventism sees itself as a
part of the Christian church standing in the tradition of the Protestant
Reformation and having its roots running clear back to the New Testament.56 There is
evidence that the movement considers itself as a restorer of old truths and a
'repairer of the breach' in the law rather than as some fringe cult bent on
startling the world with the queer and the bizarre.57 Seventh-day Adventists believe that the heart
of their message is Jesus Christ and His atoning death on the cross. One well
qualified to speak wrote the following words: "The sacrifice of Christ as an
atonement for sin is the great truth around which all other truths cluster. In
order to be rightly understood and appreciated, every truth in the Word of God,
from Genesis to Revelation, must be studied in the light that streams from the
cross of Calvary. I present before you the great, grand monument of mercy and
regeneration, salvation and redemption - the Son of God uplifted on the cross.
This is to be the foundation of every discourse given by our ministers."58 The movement believes that it is to
proclaim, along with other Christians, the Eternal Verities to a world lost in
sin. According to Leroy Edwin Froom, these Eternal Verities "embrace the
basic principles and provisions for the salvation of men, as springing from and
centering in the three persons of the Godhead, or Trinity."59 They are
eternal because God is eternal. They encompass everything needed to carry out
the sacred covenant - the Incarnation, Christ's sinless life and vicarious,
atoning death, resurrection and priestly mediation and His glorious return.
Central to these verities is Christ's spotless righteousness with which He
clothes and transforms sinners. Component factors embrace regeneration,
justification, sanctification through the Holy Spirit and glorification. All of
these are rooted in God's love, grace, compassion and power. These are the
conquering provisions to overcome sin and to banish it from the universe. Thus,
for Froom, the Eternal Verities are simply the Everlasting Gospel in essence
and operation. Seventh-day Adventism has been called to proclaim these
essentials to the world.60 Froom has also demonstrated in his Prophetic
Faith of our Fathers that many of the positions taken by Adventists,
even in the field of prophetic interpretation and eschatology, are common to
scholars of past generations.61His two volumes on
conditionalism, likewise, reveal that the Adventist position on life, death and
the resurrection is not unique but has support in Christian thought.62 In fact, many
modern scholars recognize the holism of man and that the hellenistic concept of
the immortality of the soul is in conflict with the Biblical doctrine of the
resurrection of the dead.63 Adventist apologist Francis D Nicol has
also shown that Adventists are on common ground with the fundamental Protestant
position on the moral law of ten commandments as a standard of righteousness as
revealed n the historic creeds of the church.64 In fact,
:Edward Heppenstall's exposition of the law in Galatians and the function of
the law in the New Testament is in the best Reformed tradition.65 Hans K La
Rondelle in his course called "Protestant Theological Heritage,"
indicates to what extent Adventism stands in the light of Luther and Calvin in
many areas of theology.66 At the 1952 Adventist Bible Conference,
Heppenstall67 presented a
paper on the Law and the Covenants. Here he took the position that God has
presented to man essentially one unified covenant at various times in the
history of God's people.68 This is an
anti-dispensationalist view and echoes the Reformed position. The Adventist
teaching of one Sabbath covering both the Old and the New Testament eras and
dominating the one essential covenant is held as more logical than two
different Sabbaths in the one covenant of the traditional Reformed teaching. The appearance of Questions on Doctrine in
195769 was
well-received by the non-Adventist world and indicated what a wealth of
theological common ground actually exists between Adventists and the rest of
the Christian world. This has often been lost sight of as points of variance
have been emphasized. The voice of Harold M S Richards Sr,
pioneer broadcaster of the Voice of Prophecy radio programme, has been sounding
over the air for over 50 years,70giving a very
positive Christ-centered evangelical note which has greatly helped to dispel
the fog of suspicion and to establish the bona fides of Adventism as a
legitimate part of the great Christian church. In his book, Why I am a
Seventh-day Adventist, Richards gives a clear and concise statement of those
doctrines held in common with most other Protestant churches, a shorter list of
teachings which are shared with some other Christians and then finally a brief
listing of those beliefs considered unique to Adventism.71 Froom has sought to show in his Movement
of Destiny that Adventism72 seen in its
best light takes a strong stand on the 'eternal verities' such as the full and
complete atonement on the cross and the sinlessness of our Lord. For Froom,
Adventism has been raised up of God to call the Christian church back to
loyalty to God and the Scriptures and the 'eternal verities' of truth. Seventh-day Adventism has been convicted
of its Christian responsibility, embodied in its name, of drawing the attention
of the world to the importance of the seventh-day Sabbath and the imminence of
the second advent of Christ. Prominent in the early works on the Sabbath was
the standard treatise by John Nevins Andrews.73 Through the
years a great deal of literature has been produced on this doctrine. With this
emphasis on the Sabbath, Adventists have often appeared as legalists and given
the impression of advocating the Galatian heresy.74 However,
evidence is strong that in spite of a burden for the Sabbath, Adventism has
strongly advocated salvation by grace alone through faith in Christ apart from
the works of the law.75 More recently
the scholarly work on the Sabbath and the origin of Sunday worship by Samuele
Bacchiocchi76 has appeared,
eliciting much favourable interest and comment in the scholarly world.
Undoubtedly, this will encourage a new look at the Sabbath question as an
important aspect of soteriology. Adventism sees itself as a last-day
reformatory movement entrusted with the 'Elijah message,'77 to bring all
men to the point of decision concerning allegiance to Christ and obedience to
God. The challenge of presenting the 'everlasting gospel' in the setting of the
three angels' message of Rev. 14:6-12 is considered in a serious light. Whether
the core of this message is justification by faith or an imitation of the faith
and life of Christ is the cause of some tension within the ranks of Adventism. B. Christological Development within
Adventism In the aftermath of the second advent
awakening78 and the
Millerite movement,79 Seventh-day
Adventism was born. Men drawn from various religious backgrounds united in
heralding the soon-coming Christ.80 The
Christological stance of most of these proponents of the message was
trinitarian,81 but in some
cases the position advocated on Christ and the Holy Spirit was unorthodox.82 In the formative years of the movement the
thrust of the message was eschatological and with the emphasis on the imminence
of the second advent, time was not taken for definitive statements on
Christology. James White, one of the early leaders of
the Adventist movement, had come from the Christian Connection which held Arian
views regarding Christ. In some early statements White showed his Arian bias,83 but by 1877
came out clearly on the equality of Christ with the Father.84 Ellen White came into Adventism from a
Methodist background85 and this, no
doubt, influenced her Christology. Seventh-day Adventists believe that the
lifework of Ellen White was blessed with the gift of the 'spirit of prophecy'86 and in the
next chapter evidence will be given for her role in the Christological
development within Adventism. Joseph H Waggoner and Uriah Smith were
both prominent Adventist leaders who lent weight to the position of a derived
and subordinate Christ.87 Ellet J Waggoner, son of J H Waggoner, was
destined to play an important role in the Christological development of the
Seventh-day Adventist Church. This role will be studied in detail in the third
chapter of this work. Suffice it to say that Waggoner's part in the Minneapolis
Conference of 1888 was prominent and this conference and its aftermath resulted
in greater expansion of the Christology of Seventh-day Adventism. The influence of William W Prescott88 during the
late 19th century and the early twentieth century up to the important Bible
Conference of 1919 and beyond was significant. Thoroughly imbued with the
concept that Jesus Christ should be the centre and heart of all doctrine,
Prescott produced a College Bible textbook, The Doctrine of Christ89 in 1920,
which was the first serious attempt to produce a systematic theology around the
person of Christ. Froom states: "In the belief of many, the Prescott
emphasis constitutes a bridge, a major connection, between what had been and
what must be."90 Another important man in the history of
Seventh-day Adventist Christological development was Arthur G Daniells.91 Not only as
President of the General Conference, but also in the Ministerial Institutes
which he conducted in the 1920's his influence was vital. Froom testified that
it was during the Nashville Institute of 1925 that Daniells' passion for Christ
deeply affected his own life and influenced him to transfer his love from a
message to a Person.92 In 1926
Daniells produced his Christ our Righteousness which was destined to have a
strong Christocentric influence upon the rank and file of Seventh-day
Adventists.93 Largely through the influence of Daniells
the latter part of the 1920's witnessed the founding of the Ministry Magazine,94 which through
the years was to play an important role in Christological development. The
story of the preparation of the statement of fundamental beliefs in the 1930's
and the uniform "Baptismal Covenant and Vow" of 1941 is important in
the Christological drama of Adventism.95 During the
1940's the Christological crescendo heightened in the continued emphases of men
like Leroy Edwin Froom, Walter E Read and Roy Allan Anderson.96 Froom's
position was one of prominence and his monumental works in prophetic
interpretation increased his ecumenical stature.97 The Bible
Conference of 1952 gave due emphasis to a Christocentric approach in the
church's re-evaluation of dogma.98 It is difficult to understand theological
discussion within Adventism during the period 1952-1981 without reference to
Robert D Brinsmead.99 Although on
the fringes of the official church his impact has been significant. His
soteriological message during the 1950's and 1960's was built on the
traditional Adventist framework of the sanctuary motif and embellished with
ultimate perfectionism in the end time.100 Along
with this went a view of the sinful human nature of Christ without the practice
of sin. Traditional Adventist support could be found for his thesis.101 Brinsmead's views were seen as divisive
and the official church opposed aspects of his soteriology along with his
Christology.102 Adventist
theologians like Heppenstall and Desmond Ford103 advocated
the sinless human nature of Christ and the contrasting sinful human nature of
man which would remain until glorification at the final eschaton. In 1957 Adventists published the
book Questions on Doctrine as a result of ecumenical
consultations with a group of non-Adventist scholars.104This
book was largely the work of Leroy Froom, Walter Read and Roy Anderson.
Although not approved by any official committee of the church it did have
general exposure to many Adventist minds.105 It
was an important watershed for Adventist Christology. Adopting a classical
ontological Christological stance the book has been widely distributed amongst
non-Adventists. It has helped to dispel the fears of evangelicals regarding
Adventist Christology but as the years have passed it has also served to
polarize Adventist thinking between so-called traditionalists and
reformationists. Milian L. Andreasen, one-time professor at
the Adventist Seminary, was particularly outspoken in his opposition to the
Christiology of Questions on Doctrine.106 This
opposition sought to draw support from the past and also acted as a vanguard
for resistance in the subsequent years.107 On the opposite end of the spectrum,
Heppenstall led in a renewed emphasis on the centrality of Christ in
soteriology and the inability of sinful man to save himself or attain to
ultimate perfection. Serving at the Adventist Theological Seminary, he acted as
a catalyst to train a generation of Adventist ministers in a closer Reformation
stance on the nature of Christ, the nature of man, original sin and
righteousness by faith.108 As
a result of Heppenstall's influence at the Seminary during the 1950's and
1960's and then his subsequent writings in the 1970's,109 one
can almost speak of much of the period as the Heppenstallian era of Adventism. Following on the heels of Heppenstall at
the Seminary came Raoul F Dederen and a little later Hans K LaRondelle, both
trained in the Adventist Reformation mould.110 Both
excellent scholars and teachers, they have continued many of the Christocentric
and Christological emphases of Heppenstall and built upon them.111 Far away in Australia, Desmond Ford,
chairman of the Religion Department at Avondale Adventist College, likewise
taught in the style of Heppenstall. Throughout the 1960's and 1970's he
espoused the cause of Reformationist Adventism, believing its roots to he found
in the 1888 Minneapolis revival and accepting this as the true intent of the
writings of E G White. It was, no doubt, the influence of this
triumvirate of Heppenstall, LaRondelle and Ford which unseated Brinsmead
theologically and drew him into the camp of the Reformationists early in the
1970's.112 With
the radical reversal in the theological thinking of Brinsmead there came a
reaction in certain Adventist circles. It was actually discovered that a fairly
large residuum of Adventist thought was sympathetic with many aspects of
Brinsmead's earlier soteriology and Christology. His apparent divisive effects
had kept many from openly espousing his cause. Now that Brinsmead had changed
his thought some Adventist writers and scholars openly propounded aspects of
his earlier views which they felt reflected traditional Adventist belief.113 Editors
Wood and Douglass of the Review and Herald during the 1970's now supported
soteriological and Christological views reminiscent of Brinsmead's earlier
views.114 Wieland and Short115 who
in the 1950's and 1960's were somewhat in disfavour with the official view of
the church, now appeared in a better light. Wieland had always believed that
the Christology and soteriology of E J Waggoner of Minneapolis fame had been
lost sight of through the work of men like Froom, Anderson and Heppenstall and
that a revival of the truth regarding the nature of Christ and 'righteousness
by faith' would bring the latter rain.116 Wieland's
latest book on the message of 1888 has been prominently advertised in the
Review and Herald.117 The book, Movement of Destiny, by L E
Froom in 1971 could well represent the capstone in what might be termed
neo-Adventist thought.118 Attempting
to give a history of the development of certain aspects of dogma in Adventism,
Froom came out strongly in favour of the full atonement at the cross and the
sinlessness of Jesus Christ.119 His
disapproval of the position of Wieland and Short is apparent.120 This
work is in the mould of Questions on Doctrine and represents Froom's earnest
efforts to steer Adventism into an acceptable Christian stream and to the
fulfilment of its destiny. Closely allied with the Christological
controversy has been the so-called 'righteousness by faith' dialogue. The roots
of this discussion lie deeply embedded in the Minneapolis saga.121 Leading
out on the one side of the issue has been Desmond Ford who maintains that
'righteousness by faith' is a New Testament Pauline expression representing the
imputation of Christ's righteousness to the sinner in justification alone.122 On
the other side of the spectrum has been Herbert Douglass who maintains that
'righteousness by faith' is wider than justification and includes
sanctification and in fact represents the possibility of saints living
righteously as Christ did by faith in God.123 Many
have participated in these discussions and conferences have been held seeking
greater clarity. The Palmdale Conference of 1976 was an important event in this
dialogue.124 It
is clear that Christology is also deeply involved in this whole discussion. At
one stage it was felt that the agitation on these issues was so divisive that a
moratorium on further discussion was called.125Further
conferences were held by church committees and in 1979 the statement
"Dynamics of Salvation" appeared.126 To
many this acted as a mediating position in the field of soteriology. The deeper
involvements of the Christological conflict did not feature in this statement.127 The discussions within Adventism have been
observed by those outside the ranks as evidenced by Geoffrey Paxton's book, The
Shaking of Adventism.128 While
this work concentrates on the soteriological claim of Adventism the question of
Christology is closely linked.129 In order to complete the picture of the
historical development of Adventist Christology we wish to quote the relevant
Christological statements in the Fundamental Beliefs voted at the 53rd General
Conference Session of Seventh-day Adventists held at Dallas, U.S.A., April
17-26, 1980. These statements are amongst the twenty-seven articles of belief
which are a revision of chapter two of the Church Manual.130 The Trinity. There is one
God: Father, Son and Holy Spirit, a unity of three co-eternal Persons. God is immortal,
all-powerful, all-knowing, above all, and ever present. He is infinite and
beyond human comprehension, yet known through His self-revelation. He is
forever worthy of worship, adoration, and service by the whole creation. (Deut.
6:4; 29:29; Matt. 28:19; 2 Cor. 13:14; Eph. 4:4-6; 131 1
Peter 1:2; 1 Tim. 1:17; Rev. 14:6,7). The Son. God the eternal
Son became incarnate in Jesus Christ. Through Him all things were created, the
character of God is revealed, the salvation of humanity is accomplished, and
the world is judged. Forever truly God, He became also truly man, Jesus the
Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He
lived and experienced temptation as a human being, but perfectly exemplified
the righteousness and love of God. By His miracles He manifested God's power
and was attested as God's promised Messiah. He suffered and died voluntarily on
the cross for our sins and in our place, was raised from the dead, and ascended
to minister in the heavenly sanctuary in our behalf. He will come again in
glory for the final deliverance of His people and the restoration of all
things. (John 1:1-3, 14; 5:22; Col. 1: 15-19; John 10:30; 14:9; Rom. 5:18;
6:23; 2 Cor. 5:17-21; Luke 1:35; Phil. 2:5-11; 1 Cor. 15:3,4; Heb. 2:9-18;
4:15; 7:25; 8:1,2; 9:28; John 14:1-3; 1 Peter 2:21; Rev. 22:20) .132 The Life, Death, and Resurrection of
Christ.
In Christ's life of perfect obedience to God's will, His suffering, death, and
resurrection, God provided the only means of atonement for human sin, so that
those who by faith accept this atonement may have eternal life, and the whole
creation may better understand the infinite and holy love of the Creator. This
perfect atonement vindicates the righteousness of God's law and the
graciousness of His character; for it both condemns our sin and provides for
our forgiveness. The death of Christ is substitutionary and expiatory,
reconciling and transforming. The resurrection of Christ proclaims God's
triumph over the forces of evil, and for those who accept the atonement assures
their final victory over sin and death. It declares the Lordship of Jesus
Christ, before whom every knee in heaven and on earth will bow. (John 3:16;
Isa. 53:2; 2 Cor. 5:14,15; 19-21; Rom. 1:4; 3:25; 4:25; 8:3,4; Phil 2:6-11; 1
John 2:2; 4:10; Col. 2:15).133 C. Specific Christological Problems Within
Adventism Having viewed the fundamental beliefs in
the Dallas statement relative to Christology one might be led to believe that
the Christological issue within Adventism has been finally settled. However,
this is not so. While there is general agreement in most areas, there remains
divergence of belief regarding the nature of Christ in the Incarnation with
reference to the sin problem. Almost all would agree that Christ did not
perform acts of sin in word, thought or deed. But did Christ begin where all
men begin? Are men born in a state of sin before committing acts of sin? Do men
possess a sinful human nature prior to deeds of sin? Is the possession of a
sinful human nature equivalent to the theory of original sin? If Christ came
into the world in the same nature as man, did He also possess a sinful human
nature or was He different to sinful man in this respect? Could it be that
while Christ partook of man's sinful human nature that He was not inherently
affected by sin like all other men? Or when we speak of Christ and man taking
sinful human nature, do we only mean weakened human nature affected by sin and
susceptible to temptation? However, Adam and Eve before possessing sinful human
natures were susceptible to temptation. Do we then see Christ and man coming
into the world on the same level weakened by the effects of sin but in
actuality being innocent? Are all men born into the world in a state of
neutrality, or innocence, or holiness or sinfulness? Does Christ start on the
same level as all men either in the state of neutrality, or innocence, or
holiness or sinfulness? The essential question is this did Christ begin life in
the Incarnation exactly in the same state as all men relevant to the sin
problem or was there any difference? There are two basic trends within
Adventism in connection with the above problem. One trend seeks to narrow the
gap between sinful man and Christ as much as possible. The other trend results
in widening the gap between man and Christ relative to the sin problem. Many
evidences of these two trends could be cited. We wish to refer briefly to two
books both published by the Review and Herald Publishing Association within
recent years. The one appeared in 1977 entitled The Man Who is God by
Edward Heppenstall and the other in 1979, Was Jesus Really Like Us?
by Thomas A Davis.134 The
titles immediately indicate that the one author would emphasize the uniqueness
of Christ and the other the similarity of Christ to all other men .The general thrust of Davis, book is that
the human nature of Christ was that of a born-again Christian, albeit, the
truly fully dedicated born-again person. At times he will speak of Christ's
weak, fallen nature and of His nature being in a sense a sinful nature.135 On
the other hand, for Heppenstall, Christ is completely different from man when
it comes to the state of sin. Heppenstall is unequivocal with regard to the
absence of a sinful nature in the humanity of Christ.136 It
likewise becomes clear that because of their divergent Christology, Davis and
Heppenstall end up with different concepts of human perfection.137 These two different trends in Adventist
Christology have far-reaching consequences for the soteriology of the movement.
Almost every area of belief is influenced by one's departure point regarding
the nature of Christ. One's view of Christ radically affects one's concept of
such soteriological issues as the great controversy motif, the atonement, the
nature of man and of sin, justification and sanctification, the nature of
obedience and the issue of perfection. To what extent can plurality of belief
on Christology be allowed without impairing the impact of the movement? Are the
two basic differences in Adventist Christology at the foundation of the
polarization in the church's soteriology? We maintain that it is important to
study Christology within Adventism with the view to seek avenues of
rapprochement without compromise of Scriptural truth in order to clarify
divergences and to seek for a strong united voice of witness. Not only is Christology important for the
internal unity and stability of the church. Up to the publication of Questions
on Doctrine Adventists were often under attack by other Christians on the
questions of the atonement and the nature of Christ. Froom endeavoured to show
in his Movement of Destiny that minority views had indeed given rise to some of
these accusations and that the church had taken steps to rectify matters.138 There
have been those within the church and on the fringes thereof who have expressed
objection to Froom's positions and feel that he along with others has been
leading the church away from the traditional position into Babylonian side
paths.139 For
the sake of the Christian world outside of Adventism it is imperative for the church
to clarify the issues and let all know where it stands. We, of course, must be patient when we
remember that Christological controversies have been part of the Christian
church since the very beginning of New Testament times. Adventism claims to
have the 'spirit of prophecy' but it is still made up of fallible men who must
seek to interpret the message of the Scriptures. It is, therefore, not immune
to misinterpretation and limited understanding. Along with other Christian
churches it must humbly wait on God for greater clarity and understanding. Woe
to any church which feels that it is increased with goods (theological truth)
and has need of nothing. The Lord stands ready to bless the church as it humbly
waits for the Spirit's greater illumination of divine truth. D. Proposed Approach to the Problem In the introduction we indicated the
methodology to be followed in this dissertation. Four representative
Seventh-day Adventist writers and theologians would be selected for this
Christological study. They are Ellen White, Ellet Waggoner, Edward Heppenstall
and Herbert Douglass. I now wish to motivate my choice of these four
individuals. Ellen G White occupied a prominent place
in Seventh-day Adventism from the beginning of the movement in 1844 to the time
of her death in 1915. Her influence reaches to the present largely through the
prodigious amount of writing which she has left to the church. Seventh-day
Adventists hold her writings in special esteem, believing that the 'gift of
prophecy' was manifested in her life and work.140 She
herself preferred not to call herself a prophet but rather "the messenger
of the Lord."141 She
had the highest regard for the Bible and believed that her writings should be
tested by this norm.142 She
firmly believed that the canon of Scripture was closed with the New Testament143 and
that while her writings are doctrinally instructive they do not form part of
the canon of Scripture and are "a lesser light to lead to the greater
light."144 In view of the authoritative nature of her
writings for Seventh-day Adventists and the very considerable amount of
material dealing with Christology it was felt that it would be very difficult
to give a true picture of Christology within Adventism without giving attention
to her contribution in this field. It should further be noted that her husband,
James White, was a leading Seventh-day Adventist minister, writer and editor as
well as serving his church as president of the General Conference.145 The second choice is Ellet J. Waggoner who
occupied an important place in Adventism as a writer, editor and preacher.146 He
rose to prominence as editor of the Signs of the Times, contributing many
theological articles to its pages.147 He
is especially remembered for his part along with Alonzo T. Jones in the
historic Minneapolis Conference of 1888.148 There
is some uncertainty as to the exact nature of his discourses at this Conference
but it is believed that the law in Galatians and its relation to justification
by faith featured prominently.149 The
subject of Christology became prominent especially in his published books
subsequent to Minneapolis.150 Waggoner
was a leading speaker at church conventions during this period151 dealing
with theological themes. He continued his editorial work in England and his
articles also appeared regularly in the Australian counterpart to the Signs of
the Times.152 There
are many in the church today who believe that the contribution of E. J.
Waggoner in the field of Christology is vital for the church's fresh
understanding of its role and for the forward thrust of the church as it seeks
to fulfill its mission. In the light of these facts it was thought important to
look at the Christology of E. J. Waggoner. My third choice is Edward Heppenstall who
has played an important role as a leading theologian in the Seventh-day
Adventist Church. He was especially prominent in the Theological Seminary
during the 1950's and 1960's where he had a moulding influence on a generation
of Adventist ministers,153 A
thought-provoking and provocative teacher, he challenged his students to think
and was often on the frontier of new horizons in Adventist thought. After
moving from the Seminary to Loma Linda University he continued making
theological impact and his books have added to his influence.154 Heppenstall's
Christology is in the classical and Reformation style and has elicited strong
support as well as antagonism within the ranks of Adventism. His Christology
has affected all areas of his theology and because his views have made impact
within the church and represent a strong wing of the movement it was felt
imperative to give attention to Heppenstall. My last representative is Herbert E
Douglass, writer, editor and theologian.155 As
a college president, associate editor of the Adventist Review and book editor
of the Pacific Press he has had wide influence. His Christology is different
from that of Heppenstall and represents another strong wing within Adventism.
Opposed to the Christology of Questions on Doctrine, he finds himself closer in
thought to M L Andreasen and R. J. Wieland in his Christological stance.
Convinced of the special role of the Seventh-day Adventist Church in the
closing drama,156 he
has developed and refined a "harvest theology"157 which
closely links Christology to soteriology. His view on Christology has given
special impetus to his understanding of 'righteousness by faith' and his
emphasis on a special demonstration by the last generation of saints plays a
vital role in his concept of the vindication of God. Because of. the
considerable influence of Douglass in the field of Christology and because he
represents what many believe to be the traditional view of Christology I
thought it important to include his contribution. ________________ 56 LeRoy
Edwin Froom writes: "Our roots did not simply begin in 1844 - nor even
with the antecedent worldwide Second Advent Awakening and Movement of the early
decades of the nineteenth century, particularly the 1830's and 1840's. We stem
back, in spiritual ancestry, not only to Protestant Reformation times, but
clear through to the Apostolic founding period of the Christian church"
(Froom, Movement of Destiny, Washington: Review and Herald
Publishing Association, 1971, pp.27,28). [back] 57Note
Froom again: "We need to sense clearly that we are not simply another
denomination, arising belatedly in the nineteenth century - too late to come
under the category of the Reformation churches. Neither are a cult, holding
certain strange, heretical positions. We are emphatically not a people apart,
isolated, and unrelated to God's true church of the past. Instead, we are tied
inseparably into the noble line of His designated people stretching across the
centuries" (Ibid., p.27). [back] 58 Ellen
Gould White, Gospel Workers, Washington, D.C.: Review and Herald Publishing
Association, 1915, p.315. Note also: "Christ, His character and work, is
the center and circumference of all truth. He is the chain upon which the jewels
of doctrine are linked. In Him is found the complete system of truth" (E G
White, "Contemplate Christ's Perfection, Not Man's
Imperfection," Review and Herald, August 15, 1893). [back] 60 See
Froom, Movement of Destiny, p.34. [back] 61 Leroy
Edwin Froom, The Prophetic Faith of our Fathers, Vols. 1-4, Washington, D.C.:
Review and Herald Publishing Association, 1946-1954. These volumes present the
historical development of prophetic interpretation from the early church period
to modern times. Comprising nearly 4,000 pages, these volumes are the result of
20 years of research on the part of the author, requiring 3 extensive trips to
Europe, protracted study in South America and Inter-America and examination of
available sources in all the great libraries of North America. [back] 62 L
E Froom, The Conditionalist Faith of Our Fathers, Vols. 1-2, Washington, D.C.:
Review and Herald 1965-6. Covering 2,476 pages, Froom presents evidence
regarding the conflict of the ages over the nature and destiny of man. [back] 63 See
Oscar Cullmann, Immortality of the Soul or Resurrection of the Dead?, New York:
The MacMillan Company, 1958; J J F Durand, "Life and Death as a
Theological Problem," Journal of Theology for Southern Africa, September,
1981, No. 36, pp.18-26. [back] 64 Francis
D Nichol, Reasons for our Faith, Washington, D.C.: Review and Herald, 1947,
pp.229-249. [back] 65 E
Heppenstall, "The Law in Adventist Theology and Christian
Experience," Doctrinal Discussions, Washington, D.C.: Review and Herald
Publishing Association, [1962?], pp.11-26. [back] 66 Hans
K La Rondelle has studied at Utrecht State University and holds the Th.D.
degree from the Free University of Amsterdam, where his promoter was Dr G C
Berkouwer. La Rondelle joined the faculty of Andrews University, Michigan, in
1967, and currently is professor of theology and Christian philosophy at the
Seventh-day Adventist Theological Seminary, Andrews University. One of the
classes he teaches is called "Protestant Theological Heritage."
[back] 67 Edward
Heppenstall has spent most of his working life in the classroom. He has taught
at La Sierra College in California, where he was head of the religion
department, and at the Seventh-day Adventist Theological Seminary at both
Washington, D.C., and Berrien Springs, Michigan, as chairman of the department
of theology. Since his retirement, Dr Heppenstall has taught in the Division of
Religion at Loma Linda University and also authored Our High Priest,
Washington, D.C.: Review and Herald Publishing Association, 1972; Salvation
Unlimited, Washington, D.C.; Review and Herald, 1974; The Man Who is God,
Washington, D.C.: Review and Herald, 1977. [back] 68 E
Heppenstall, "The Covenants and the Law," Our Firm Foundation,
Vol. 1, Washington, D.C.: Review and Herald, 1953, pp.437-492.[back] 69 Seventh-day
Adventists Answer Questions on Doctrine, Washington,
D.C.: Review and Herald Publishing Association, 1957. "Prepared by a
Representative Group of Seventh-day Adventist Leaders, Bible Teachers and
Editors." This book was produced as a result of a series of eighteen
conferences between a group of Seventh-day Adventist scholars and Evangelical
representatives during 1955 and 1956. Principal participants from the
Evangelical side were Dr Donald Grey Barnhouse and Walter Martin. For details
on this episode in Adventist history, see Froom, Movement of Destiny, pp.476-492.
[back] 70 Harold
M S Richards began a radio ministry in 1930 which soon became known as
"The Voice of Prophecy." In 1980 the Voice of Prophecy celebrated its
Golden Jubilee. Joined by his son, H M S Richards, Jr., father and son have
done much to dispel the suspicion of legalism in favour of a Christocentric
image. [back]] 71 H
M S Richards, Why I am a Seventh-day Adventist, Washington,
D.C.: Review and Herald Publishing Association, 1965. [back] 72 L
E Froom, Movement of Destiny, Washington, D.C.: Review and Herald
Publishing Association, 1971. [back] 73 See
J N Andrews, History of the Sabbath and First Day of the Week, Third
Edition, Revised, Battle Creek, Michigan: Review and Herald Publishing
Association, 1887. [back] 74 By
the Galatian heresy we understand the system whereby man either on his own or
with the help of God endeavours to contribute to his salvation by a process of
moral or ceremonial acts. The concept is based on Paul's epistle to the
Galatians. [back] 75 See
"Relation of Works to Salvation, the Witness of Seventh-day Adventist
Leaders on Historical Record," The Ministry, Vol. 19, No.
6, May 1946, pp.3-6. In this article 15 prominent Seventh-day Adventists
express themselves as to their conviction on salvation by faith in Jesus Christ
alone apart from works of obedience which are a fruitage of salvation. [back] 76 Samuele
Bacchiocchi, From Sabbath to Sunday, A Historical
Investigation of the Rise of Sunday Observance in Early Christianity, Rome: The
Pontifical Gregorian University Press, 1977. Bacchiocchi was the first
Protestant to complete doctoral work in the Roman Catholic Pontifical Gregorian
University in over four hundred years of her history. [back] 77 The
term is taken from Malachi 4:5,6 and while fulfilled in the life and work of
John the Baptist (Matt.11:14), a final eschatological fulfilment is expected.
See P G Damsteegt, Foundations of the Seventh-day Adventist Message and
Mission, Grand Rapids, Michigan: W B Eerdmans Publishing Company,
1977, pp.250-253. [back] 78 The
term applied to a renewed emphasis on the imminence of the second advent of
Christ which took place particularly in England and in North America in the
early 19th century and gathered momentum prior to 1844. See Seventh-day
Adventist Bible Students' Source Book, Edited by Don F. Neufeld and
Julia Neuffer, Washington, D.C.: Review and Herald Publishing Association,
1962, pp.933,934; A. W. Spalding, Origin and History of Seventh-day
Adventists, Vol. 1, Washington, D.C.: Review and Herald Publishing
Association, 1961, pp.11-23. [back] 79 F.
D. Nichol, Reasons for Our Faith, Washington, D.C.: Review and
Herald Publishing Association, 1947, pp.43-64; The Midnight Cry, Washington,
D.C.: Review and Herald Publishing Association, 1944. [back] 80 L
E. Froom, The Prophetic Faith of our Fathers, Vol. IV, Washington
D.C.: Review and Herald Publishing Association, 1954, pp.503-554. [back] 81 Froom, Movement
of Destiny, pp.146-147. [back] 82 Ibid.,
pp.148-182. [back] 83 Ibid.,
pp.175-176. [back] 84 James
White, "Christ Equal with God," Review and Herald, November 29, 1877,
p.172. [back] 85 Seventh-day
Adventist Encyclopedia, Editor D F Neufeld, Washington, D.C.: Review and
Herald Publishing Association, 1966, pp.1406-1418. [back] 86 Ibid.,
pp.1253-1254. By 'spirit of prophecy' the Adventist understands that God spoke
to and through Ellen White by the inspiration of the Holy Spirit in a manner
similar to prophets in Biblical times without implying that her writings form
part of the Scriptural canon. [back] 87 Froom, Movement
of Destiny, pp.157-174. Froom traces the semi-Arian views of Uriah Smith
from 18651898. He particularly compares Smith's Thoughts on the Revelation as
the author discusses Rev. 1:4. He notes Smith's modification of view in
comparing the first, second and third editions of 1865, 1875 and 1881. Smith
died in 1903 and Froom states that in the 1944 revision of Smith's book this
passage, together with all others containing Arian concepts, were permanently
deleted. Froom also maintains that J H Waggoner held to stricted view of Christ
and denied the personality of the Holy Spirit. Ibid. [back] 88 William
W Prescott (1855-1944) educator and editor. Was president of Battle Creek
College (1885-1894), then of Union College and Walla Walla College. Recognized
as a Biblical scholar. Started ministerial training work at Avondale School,
Australia, then had charge of Adventist work in England, where he associated
with E J Waggoner. In 1901 was elected vice-president of the General
Conference. Was chairman of Review and Herald board, and editor of Review
(1903-1909), then of Protestant Magazine (1909-1916). Was principal of
Australia Missionary College in 1922, head of the Bible Department of Union
College (1924-1928), then of Emmanuel Missionary College (1930-1934) -
thenceforth writing, editing, and researching until his retirement in 1937. See
Froom, Movement of Destiny, p.377. [back] 89 The
Doctrine of Christ consists of 18 sections all revolving around the central
pivot of Christ. "Each section is comprised of a series of lessons. Each
lesson is composed of a series of propositions, followed by a list of
supporting texts. And each chapter closes with a series of notes or citations
that illustrate and enforce the thought of the lesson." See Froom, Movement
of Destiny, p.381. For a discussion of the book see Ibid. pp.380-391. [back] 90 Ibid.,
p.391.[ back] 91 President
of the General Conference of Seventh-day Adventists from 1901-1922. For brief
biographical sketch see Seventh-day Adventist Encyclopedia, pp.326,327.[back] 92 Froom, Movement
of Destiny, p.397. [back] 93 See
Arthur G Daniells, Christ our Righteousness, Washington, D.C.: Review
and Herald Publishing Association, 1926 (1941). In this work Daniells sets
forth the principles of righteousness by faith in the light of the Word of God
and the writings of the Spirit of Prophecy. [back] 94 In
January 1928 the first issue of The Ministry, edited by the Ministerial
Association and published by the Review and Herald made its
appearance. See Froom, Movement of Destiny, p.402. The
Ministry has appeared regularly on a monthly basis since 1928. It serves
particularly the ministers of the Seventh-day Adventist Church. [back] 95 For
the story of the preparation of the "Fundamental Beliefs" in the
Yearbook of 1931 and the unified Baptismal Certificate and Vow of 1941 see
Froom, Movement of Destiny, pp.409-422. [back] 96 Leroy
E Froom was a leading Seventh-day Adventist editor and scholar. Particularly as
editor of The Ministry (1928-50) his influence on the ministry
of the church was strong. Walter E Read was a leading Adventist scholar and
chairman of the Institute of Biblical Research from 1952 to 1959. Read has
given great impetus to sound Biblical exegesis in his contribution to Adventist
Christology. Roy A. Anderson, an Australian by birth, became a leading
evangelist in Australia, England and the U.S.A. His influence became pronounced
as editor of The Ministry (1950-66) and as Secretary of the Ministerial
Department of the church, first as associate (1941-5D), then as secretary
(1950-66). [back] 97 Mention
has already been made of the four volumes of The Prophetic Faith of our
Fathers by Froom which appeared from 1946-1954. See footnote 61 in
this chapter. [back] 98 The
1952 Bible Conference was held in the Sligo Seventh-day Adventist Church in
Takoma Park, Washington, D.C., September 1-13. For a full coverage of the
presentations given at the 1952 Bible Conference see Our Firm
Foundation, Vols. 1,2, Washington, D.C.: Review and Herald Publishing Association,
1953. [back] 90 Robert
D Brinsmead is an Australian of Adventist background who attended Avondale
College for a period but never entered the organized church work. A self-made
scholar and a writer of no mean ability, he championed the "Sanctuary
Awakening" movement in the 1950's and 1960's and then made a theological
somersault in the 1970's to champion the Reformed doctrine of Justification by
Faith alone. More recently Brinsmead has moved further away from Adventism by
adopting a strong anti-Sabbatarian stance. His present position on Law and
Grace is more in harmony with a form of Lutheran dispensationalism than with
the Reformed tradition. See Robert D Brinsmead, "The Sabbath and Genesis
2:2,3; The Heart of New Testament Ethics; A Reply to Desmond Ford's Sabbatarian
Arguments," Fallbrook, California: Verdict Publications, 1982. Best known
today as editor of the magazine entitled Verdict. [back] 100 Brinsmead
took the Mosaic sanctuary as a lesson book on soteriology and found the
courtyard representing justification, the first apartment of the sanctuary
symbolizing sanctification and the most holy apartment anticipating perfection.
Linking the Adventist concept of the judgment taking place in the heavenly
sanctuary after 1844 with the ministry of Christ in the second apartment of the
sanctuary, Brinsmead taught a bestowal of ultimate perfection on the righteous
dead and the righteous living in the pre-Advent judgment. See R D Brinsmead,
God's Eternal Purpose, Missouri: Ministry of Healing Health Centers, 1959. [back] 101 See
M L Andreasen, The Sanctuary Service, Second Edition, Revised,
Washington, D.C.: Review and Herald Publishing Association, 1947, pp.299-321.
See "A Condensed Summary of the Historic SDA Positions on the humanity of
Jesus," (Prepared by Herbert Douglass and consisting of selected
statements on the topic through the years by numerous Seventh-day Adventists).
A non-Adventist critic is of the opinion that prior to the 1950's almost all
Adventist authors taught the sinful nature of Christ and His uncompleted work
of atonement at the cross (see Paxton, The Shaking of Adventism, p.88). Leroy
Froom and Roy Anderson denied that this was the fundamental teaching of
Adventism. [back] 102 See
General Conference of Seventh-day Adventists, Some Current Errors in
Brinsmead Teachings, Washington, D.C.: Defense Literature Committee,
1963; Perfection, Washington, D.C.: Defense Literature Committee, 1965; The
History and Teaching of Robert Brinsmead, Washington, D.C.: Defense Literature
Committee, 1968. [back] 103 Desmond
Ford, an Australian by birth and a leading Seventh-day Adventist scholar. A professor
of theology at Avondale College, Australia, from 1961-77. Obtained a Ph.D. in
New Testament from Manchester University in 1972, his thesis being The
Abomination of Desolation in Biblical Eschatology. Through the years he has
been a prolific writer contributing many articles to The Ministry magazine
chiefly in the field of apocalyptic and eschatology. His main books have been
Daniel, Nashville, Tennessee: Southern Publishing Association, 1978, and Daniel
8:14, The Day of Atonement, and the Investigative Judgment, Casselberry,
Florida: Evangelion Press, 1980. The latter book, in manuscript form, was the
basis of a church convention at Glacier View, Colorado, (August 10-15, 1980),
to examine his views. Subsequent to that meeting Ford has lost his credentials
as a teacher and minister in the church but has retained his membership. The
aftermath of this development has been somewhat divisive. [back] 104 For
the recital of this episode in Adventist history see Froom, Movement of
Destiny, pp.476-492. See also footnote 69 of this chapter. [back] 105 See Questions
on Doctrine, pp.7-10. [back] 106 Milian
L Andreasen, Letters to the Churches, Queensland, Australia:
Judgment Hour Publishing Company, [n.d.]. These were a series of unofficial
'letters' which Andreasen circulated expressing his personal opposition to what
he felt were departures from traditional Adventist views on the nature of
Christ and the atonement. Subsequently these 'letters' were privately
published. [back] 107 Adventist
editors and scholars like Kenneth Wood, editor of the Adventist Review, H
Douglass, former associate editor of the Adventist Review and
now book editor of the Pacific Press, and C Mervyn Maxwell, Professor of Church
History at the Seventh-day Adventist Theological Seminary, have basically
followed Andreasen in opposition to the Christology of Questions on
Doctrine. Note, for example, the following from a letter written by H E
Douglass to E C Webster on January 18, 1973: "As you no doubt know, there
are many, many denominational leaders on many campuses and in many leading
offices around the world who do not feel that the book Questions on
Doctrine adequately handled this central problem in Christian
theology. There will be much more discussion of this as time goes by, I am
sure." [back] 108 Heppenstall
has been a leading Adventist theologian who takes a strong Christocentric stance
maintaining the sinlessness of the human nature of Christ versus the inherent
sinfulness of man and his inability to attain to ultimate perfection in this
life apart from the merits of Christ. See E Heppenstall, "Let Us Go On
Unto Perfection," Perfection, the Impossible Possibility, Nashville:
Southern Publishing Association, 1975, pp. 61-88. [back] 109 For
details on Heppenstall's main works see footnote 67 of this chapter. [back] 110 By
'Adventist Reformation mould' I mean that type of theology which lays emphasis
on the inherent sinfulness of man, the contrasting sinlessness of Christ, the substitutionary
atonement of the cross and the primacy of Justification by Faith. [back] 111 Raoul
F Dederen, of Roman Catholic background, became a Seventh-day Adventist as a
young man. With a thorough European educational background he trained for the
Adventist ministry and worked as a minister and later as a trainer of ministers
at the Seventh-day Adventist College at Collognes, France. After completing a
doctoral degree in Historical Theology at the University of Geneva, he was
called to lecture at the Seventh-day Adventist Theological Seminary at Andrews
University in 1964. Upon the departure of Heppenstall in 1966, Dederen was
appointed as chairman of the Department of Theology and Christian Philosophy, a
post he still holds in 1982 at the time of writing. Dederen has consistently
taught a course in Christology at the Seminary during these years and has had
an important and moulding influence on the ministry of the Seventh-day
Adventist Church. [back] 112 See
R D Brinsmead, A Review of the Awakening Message, 2 parts,
[n.p.] , 1972-3; Geoffrey J Paxton, The Shaking of Adventism, Delaware: Zenith
Publishers, Inc., 1977, pp.121-128. [back] 113 See
Paxton, The Shaking of Adventism, pp.125-145. [back] 114 H
E Douglass, "Why God is Urgent and Yet Waits, Review and Herald, special
issue, "Righteousness by Faith" (May 16, 1974); Jesus, the Model Man,
Adult Sabbath School Lesson Quarterly, April-June 1977; "Men of Faith-The
Showcase of God's Grace," Perfection, the Impossible Possibility,
pp.13-56. Kenneth H Wood, "Jesus Made the Way Plain in Parables,"
Review and Herald, special issue, "Righteousness by Faith" (May 16,
1974); "For Your Information," Pt. 1, Review and Herald, October 21,
1976; "For Your Information," Parts 2-4, Review and Herald, October
28, 1976, November 4, 1976, November 18, 1976; "Fit for a Wedding," Review
and Herald, December 2, 1976. [back] 115 Donald
K Short and Robert J Wieland, 1888 Reexamined, Baker, Oregon: The
Adventist Forum Association, [1966?]. Early in the 1950's the above
two missionaries from East Africa returned to the U.S.A. on furlough and while
studying at the Seventh-day Adventist Seminary in Washington, prepared a
document entitled 1888 Re-examined. They maintained that the church had
rejected the message of the Lord in 1888 and corporate confession of the guilt
was necessary. Notice their statement on Christ: "He had, therefore, no
natural born righteousness any more than we have; otherwise He could not have
partaken of our nature, but would have had an infinite and wholly extra-human
advantage which would have rendered faith unnecessary" (p.187). Notice the
statement on perfection: "The primary end and purpose of the Advent
Movement in world history was the attainment by a remnant church to a perfect
character which would completely vindicate the sacrifice of Calvary. No other
community of 'saints' in all history had attained to such a maturity of
experience. This last community of saints should become fully worthy to
constitute the population of a New Jerusalem,' having overcome all the mistakes
of all previous generations of the professed people of God" (pp.9,10). [back] 116 The
"Latter rain" is a term applied to a special bestowal of the Holy
Spirit upon the church in the end-time, enabling Christians to witness mightily
for Christ. This results in the earth being 'lightened' with the message of the
gospel, enabling all men to decide between truth and error. [back] 117 See Adventist
Review, May 29, 1980, p.17. The advert speaks of Wieland and Short as
"two long-time advocates of Christ's righteousness." This periodical
went through several changes in nomenclature. At its inception in 1850 the name
was Second Advent Review, and Sabbath Herald; in 1851 the name
changed to The Advent Review, and Sabbath Herald; in 1861
to Review and Herald; in 1971 it went back to the old name Advent
Review and Sabbath Herald; and finally in 1978 it assumed its current
name, Adventist Review. Perhaps the name most widely used to
identify the magazine in the United States is Review and Herald. [back] 118 There
is controversy as to whether Froom represents enlightened, progressive
Adventism built on the best in the past or whether he represents a subtle
departure from the faith. [back] 119 Froom, Movement
of Destiny, pp.493-517. [back] 120 Ibid.,
pp.357-374. [back] 121 A
Bible Institute was held at Minneapolis from October 10-17, 1888, followed by a
General Conference Session from October 17-November 4. At these meetings E. J.
Waggoner and A. T. Jones featured prominently and the emphasis on justification
by faith in Jesus Christ was strong. [back] 122 D
Ford, "The Scope and Limits of the Pauline Expression 'Righteousness by
Faith'," Documents From the Palmdale Conference on Righteousness by
Faith,' pp.1-13. [back] 123 That
is exactly what the process, righteousness by faith, is all about - to
produce...someone just like Jesus," (H Douglass, Perfection, the
Impossible Possibility, p.29). [back] 124 See
"Christ our Righteousness," Review and Herald, May 27,
1976, pp.4-7. At the Palmdale Conference a group of Adventist theologians,
editors and administrators from Australia and the U.S.A. met to discuss the
issues of the 'righteousness by faith' controversy. A statement was issued
after the Conference. [back] 125 N
C Wilson, "An Open Letter to the Church," Adventist Review, May
24, 1979. In this letter, Neal C Wilson, president of the General Conference of
Seventh-day Adventists, appealed for a halt to the debate on the subject. He
announced that the church intended to study the issues in Conference and
appealed for patience and prayerful study. [back] 126 The
Dynamics of Salvation," Adventist Review, July 31, 1980,
pp.3-8. [back] 127 Ibid.
In "Background on the statement 'The Dynamics of Salvation'," we
quote: "Certain aspects of this inexhaustible theme, such as the nature of
Christ, perfection, and original sin, are not dealt with in detail in this
paper" (p.3). [back] 128 G
J Paxton, The Shaking of Adventism, Wilmington, Delaware: Zenith
Pub. Inc., 1977. [back] 129 Ibid.,
especially pp.82-96. [back] 130 General
Conference of Seventh-day Adventists, Seventh-day Adventist Church Manual, Revised
1976, pp.32-39.[back] 131 Adventist
Review, May 1, 1980, p.23. [back] 132 Adventist
Review, May 1, 1980, p.23. [back] 133 Ibid.,
p.25. [back] 134 Thomas
A Davis, Was Jesus Really Like Us?, Washington, D.C.: Review and
Herald Publishing Association, 1979; Edward Heppenstall, The Man Who is
God, Washington, D.C.: Review and Herald Publishing Association, 1977.
[back] 135 Note
the thought of Davis: "We must keep before us the concept around which our
whole investigation points, that Jesus had a nature like that of a born-again
person" (Davis, Was Jesus Really Like Us? p.53). Speaking of Jesus'
success in defeating Satan, Davis says of Christ: "He never gave His weak,
fallen nature a chance" (Ibid., p.70). Then Davis also speaks of
Christ's nature as one "affected by sin just as fully as our natures are
touched by sin, and in that sense was a sinful nature. Yet He had no sin"
(Ibid., p.80). One does wonder if there is not an element of
contradiction in the book when one reads elsewhere: "I suggest that Jesus
was born with a spiritual nature and a will as unfallen as that of Adam before
the Fall" (Ibid., p.96). [back] 136 In
view of the fact that we will be devoting an entire chapter to the Christology
of Heppenstall we will not enlarge now on his position, except to give one
quote to illustrate his contrasting view to that of Davis. Heppenstall writes:
"The connection of all other men with Adam has produced in them a fallen,
human nature with tendencies to sin. Christ is the one exception in that He had
no such inclination or bent to sin" (Heppenstall, The Man Who is
God, p.132). [back] 137 In
reading Davis one does come away with the impression that for him sin is to be
completely eradicated from the Christian's life. Concerning man Davis speaks of
"a life in which all sin is subdued" (Davis, Was Jesus Really Like
Us? p.120); of "no sin, no weakness, no besetment - of thought,
action, word, impulse or feeling -that we cannot overcome" (Ibid.,
p.129); and that there is no excuse "for continuing in sin in any way or
in any degree" (Ibid., p.156). We will discover when dealing
with Heppenstall that his doctrine of Christian perfection has a different
nuance. More on that in the Heppenstall chapter. [back] 138 Froom, Movement
of Destiny, pp.148-181, 409-492. [back] 139 Fred
T Wright, The Destiny of a Movement, Palmwoods, Queensland: The
Judgment Hour Publishing Company, 1976. [back] 140 We
refer the reader to footnote 86 of this chapter. [back] 141 E
G White, "A Messenger," Review and Herald, July 26,
1906. [back] 142 E
G White, "A Missionary Appeal," Review and Herald, December
15, 1885. "The Bible and the Bible alone, is to be our creed, the sole
bond of union;" [back] 143 E
G White, The Great Controversy Between Christ and Satan, Mountain
View, California: Pacific Press Publishing Association, 1911, pp. v-xii.
"In like manner, after the close of the canon of Scripture, the Holy
Spirit was still to continue its work, to enlighten, warn, and comfort the
children of God" (p.viii). [back] 144 E
G White, Colporteur Ministry, Mountain View, California:
Pacific Press Publishing Association, 1953, p.125 [back] 145 Seventh-day
Adventist Encyclopedia, Commentary Reference Series, Vol. 10,
pp.1419-1425. [back] 146 Ibid.,
p.1385. [back] 147 Became
assistant editor of the Signs of the Times in 1884 and editor
in 1886,which post he held until May 1891. From 1892-1903 he was editor of the
British Present Truth. [back] 148 The
Minneapolis Bible Institute was conducted from October 10-17, with the General
Conference following from October 17-November 4, 1888. [back] 149 For
some discussion regarding the content at the Conference see footnote 56 in
chapter three where we deal with the Christology of Waggoner. [back] 150 E.
J. Waggoner, Christ and His Righteousness, Mountain View: Pacific
Press Publishing Association, 1890; The Gospel in Creation, Battle
Creek, Michigan: International Tract Society, 1895; The Glad Tidings, Oakland,
California: Pacific Press Publishing Company, 1900; The Everlasting
Covenant, London: International Tract Society, 1900. [back] 151 E.
J. Waggoner presented 16 sermons on the Romans at the 1891 General Conference
Session and studies on Hebrews at the 1897 session. He also at the 1899, 1901
and 1903 sessions. [back] 152 Became
editor of the Present Truth in England in 1892 and continued
until 1903. Articles by E. J. Waggoner were used frequently in the
Australian Bible Echo and Signs of the Times. [back] 153 Edward
Heppenstall was professor of theology at the Seventh-day Adventist Theological
Seminary from 1955-1967. See footnotes 67 and 108 of this chapter. [back] 154 Mention
has already been made of his books, Our High Priest, Salvation
Unlimited and The Man Who is God. Heppenstall has
also been a regular contributor to periodicals like The Ministry and These
Times. [back] 155 We
will give a historical sketch of Douglass in the chapter devoted to him. He was
associate editor of the Review and Herald from 1970-1976. [back] 156 H.
E. Douglass, "The Unique Contribution of Adventist Eschatology,"
North American Bible Conference, 1974, Washington, D.C.: General Conference of
Seventh-day Adventists, 1974. [back] 157 'Harvest
Theology' is based on the parable of the growing seed in Mark 4:26-29. When the
grain is ripe the sickle is put to it because the harvest is come. This concept
maintains that eventually a final generation of saints will reach such a point
of spiritual maturity that the harvest of the earth will be ripe and Christ
will return. [back]
59 Froom, Movement of Destiny, p.34. [back]