Adventist trends in Christ for us and Christ in us 

by koot van wyk (DLitt et Phil; ThD)

Kyungbook National University

Sangju Campus

South Korea

conjoint lecturer of Avondale College

Australia

15 December 2009

The Adventist history book of Richard Schwarz, Light Bearers to the Remnant 1979, is a good beginners book to use on Adventist History. From a historiographical point of view, the book is incomplete. However, so is any writing on history. One has to be selective.

The book by George Butler, Facts for the Times 1885 was a welcome supplement for me to restore lacunes in the book of Schwarz.

The book of Eric Webster, Cross-currents in Adventist Christology became a wonderful source of Adventist History as a very neutral presentation until 1984. Very informative. In fact, anyone who wants to get a balanced view of Adventist History of the 20th century until 1984, should purchase this book. Prof. Eric Webster was my teacher at Helderberg College as well as his wife Ruth.

The other book that is necessary for enjoying Adventism of the 20th century is E. Heppenstall's Our High Priest 1972. The book is a must since it is very inspirational. Another inspirational academic book, is that of G. Berkhouwer student, Hans K. La Rondelle, called Perfection and Perfectionism 1971/1984. La Rondelle took the ideas of Barth, saw how Th. Vriezen developed it further with Berkhouwer moving even further but then, La Rondelle move even further biblically with the concept. The imago Dei (page 62ff) is such a topic.

Christ for us and Christ in us

These are two strands of the DNA of Salvation that are in Adventism since its inception. What is left out of the history description of Schwarz is supplemented from data from the book of George Butler.

J. Waggoner focussed on Christ for us in his book and pamphlet The Atonement before 1885. But, that being said, he did not overlook the importance of Christ in us since he wrote a pamphlet entitled: "The Truth Found" which is about the nature and obligation of the Sabbath, also before 1885. Our detail is coming from the prefinal page in Butler book of 1885, mentioned above.

Ellen White wrote on the Life of Christ vol. II of the Great Controversy series, before 1885 which means, she focussed on Christ for us before 1885. She also focussed on Christ in us in her pamphlet "Bible  Sanctification" also before 1885.

James White wrote a pamphlet in which he focussed on Christ for us, "Redeemer and Redeemed" which is a work that sets forth the plan of Redemption in its three stages, this before 1885.

Thus, anyone who says that Adventists did not correctly understood the gospel before 1888, is unfactual. This is unfortunately the description we find from modern historiographers on the history of Adventism. A much more comprehensive and careful work on Adventist History is needed.

Before 1885 for example, there appeared a tract called: "Our Faith and Hope" and another one "Justification by Faith". 

Butler and Waggoner rifts

When one reads the book of George Butler Facts for the Times in 1885, it is clear that he understood Christ for us and Christ in us properly. He is very satisfied with The Atonement book by J. H. Waggoner and recommend the book as a "very good book".

In 1886 George Butler wrote a book on The Law in Galatians in which he argued that the Law in Galatians 3 is the ceremonial law and not the ten commandments. This is in line with his citation of non-Adventist scholars on the issue e.g. Buck's Theological Dictionary that made a differentiation between the moral law and ceremonial law (Butler 1885: 182). D. Canright wrote a pamphlet before Butler in which he did the same: "The Two Laws".

Even this distinction could not have been the origin of the rift between them, However, what happened is that in the end of 1886 and 1887 some problems developed and in 1888 J. Waggoner wrote a book to counter Butler, Law in Galatians 3 which stated that the law is both Ceremonial and the Ten commandments.

We all know about the classical answer that it is both. However, one must keep facts straight here. Galatians 3:10 is the ceremonial law but Galatians 3:12 is the Ten commandments.

Whether Waggoner and Jones were correct here is to be disputed since Galatians 3:10 is talking about the book of the Law and the Ten Commandments were written on tables of stone, not in a book.

That is probably why Uriah Smith and other scholars could not accept the view of Waggoner and Jones on Galatians 3.

When Ellen White said it is both, she did not clarify whether it is both in verse 10 and both in verse 12. It is both in two separate verses but in the same chapter.

Identity definition of SDA's

George Butler's book Facts for the Times in 1885 is an attempt to identify Adventist doctrines and describe them with the help from non-Adventist scholars. This is one of the earliest examples of an attempt to describe all the doctrines of Adventists.

Christ for us and Christ in us and 1888

It is hardly true that 1888 brought a new dimension on our view of soteriology. It rather appeared that two excited men were given a platform for the sake of keeping the unity of the church amid personality clashes.

Identity clarification of SDA doctrines in 1919

In Takoma conferences were held in 1919 dealing with many issues of Adventist doctrine. One interesting issue is Daniel 11:40-45 (R. Schwarz 1979: 400-401).

These conferences do not give any idea that SDA's are incomplete in their understanding of Christ for us or Christ in us.

Identity clarification of SDA doctrines in 1931

Again in 1931, an attempt was made to clarify SDA doctrines and Fundamental Beliefs was published.

Identity clarification of SDA doctrines in 1933

The Fundamental Beliefs evolved into the Church Manual in 1933.

Identity clarification of SDA doctrines in 1941

In 1941, as a result of the Fundamental Beliefs and the Church Manual, a  Baptismal Covenant was given out that served as a vow document for new baptized converts. My grandmother baptismal certificate is one of these. It is very insightful and the document indicate that they had a full understanding of Christ for us and Christ in us in a balanced biblical way.

Christ for us by HMS Richards 1945

The Voice of Prophecy Radio broadcasts had a sermon of H. M. S. Richards that he preached on the 11th of February 1945 "Our Divine Savior". This is a stress of Christ for us.

The same was done by him in his sermon "The Great I Am" on the 2nd of September 1945.

Identity clarification of SDA doctrines 1946-1954

Le Roy Froom worked on one of his masterpieces between 1946-1954 The Prophetic Faith of Our Fathers. It demonstrated that Adventism had a much longer history in their doctrines than was assumed.

Christ for us by HMS Richards in 1951

Again in 1951, HMS Richards preached a sermon on "The Virgin Birth". He had a full understanding of this topic in those days. Also on the 6th of July 1952 we find him preaching on "The Divinity of Christ". On the 23 of January 1955 he preached on "The Deity of Christ". These are all the topics that define Christ for us properly.

Identity clarification of SDA doctrines 1955-1956

Between these years, 1955-1956, 18 conferences were held to clarify doctrinal stances of Adventists.

Identity clarification of SDA doctrines 1957

These conferences culminated in Question on Doctrine in 1957. ֲ

Dispensational perfection of Robert Brinsmead 1959

In 1959, Robert Brinsmead came with the idea of a three dispensations of Perfection: (1) before 1844 grace sanctifies, (2) after 1844 grace provides relative perfection but (3) after the close of probation, absolute perfection. Although the last is biblical the view of a differentiation between dispensation 1 and 2 cannot uphold (See especially Webster 1984:  339 for these individualistic  perfectionistic trends of Brinsmead).

Christ for us by W. E. Read 1958

In August of 1958 W. Read preached a sermon "Christ the Logos - The Word of God". It stands close to the understanding of Christ for us.

Christ for us by HMS Richards in 1964

On the 12th of July 1964 HMS Richards preached a sermon "The Lord our Righteousness" and closer to Christ for us we cannot get.

Dissertation of Herbert Douglas in 1964

In 1964 a professor of PUC and AUC completed his dissertation on Emil Brunner "Encounter with Brunner". Brunner is an existentialist and he tries to erase the distinction between objective and subjective (Webster 1984: 348). What this means is that one has to be careful to brand Douglas as a perfectionist since he might use existentialistic terminology that is not ignoring Christ for us but do sound like a lot of emphasis on manpower or Christ in us. Whether this aspect was a great problem with Douglas is not clear at this point but one needs to take out a yellow card due to this research of his. One cannot appreciate the work of Brunner, not an SDA researcher. One has to be very critical. In this regard Heppenstall was very critical of existentialism.

Identity clarification of SDA doctrines 1965-1966

These were the years that Froom published his volumes on The Conditionalist Faith of our Fathers. The data demonstrates that Adventism with their historicistic exposition of prophecy had a long history.

Christ in us by Herbert Douglas in 1970

In 1970 Herbert Douglas emphasized the role of Christ working in us in his article "Beyond Excellence" in Review and Herald of 29 January 1970. He said at that time "Excellence with a burning commitment to reproduce Christ's way of life in the flesh again is the achievement for which all heaven still waits". If taken out of context, it may sound very perfectionistic. However, the biblical texts are many that support this call. The indwelling Christ is not ignored by Adventism.

Christ for us and Christ in us by H. K. La Rondelle 1971

Under Berkhouwer, La Rondelle completed his dissertation in 1971 on Perfection and Perfectionism. This great work is a balanced presentation of the biblical picture of Christ for us and Christ in us or the indwelling righteousness of Christ. It is very inspirational. The year before Edward Heppenstall retired from the teaching ministry.

Christ for us and Christ in us by E. Heppenstall in 1972-1977

A trilogy was published by Edward Heppenstall on Christ, His person and work: I Our High Priest in 1972 II Salvation Unlimited in 1974 and III The Man who was God in 1977. Excellent material. Very inspirational and balanced not to talk about cheap grace or legalism but one that calls for heart commitments to God. Heppenstall said about doctrines: "in doctrines all roads lead to Christ" (Webster 1984: 324).

Christ in us by Herbert Douglas

In the same time as the trilogy of Heppenstall appeared, 1972, 1973, 1974 and 1975, 1976 and 1977, Douglas wrote articles and books emphasizing Christ in us. In 1977 he wrote the book Jesus: The Benchmark of Humanity and in the same year a Adult Sabbath School series appeared: Jesus the Model Man. This is the year that George Knight said that he became converted with his "new theology" (see George Knight, I used to be Perfect 2001). The title is a bit strange since (except for Robert Brinsmead's excentric view of a later absolute perfectionism after the close of probation) where can one pick up in Adventism this doctrine? There is no Adventist that claims to be perfect but they do claim that they are perfect in Christ whos perfection is blameless before the Father.

Christ for us and Christ in us by Eric Webster 1984

When we look at the presentation of his dissertation by Eric Webster, Crosscurrents in Adventist Christology in 1984, one is amazed by the balanced way he presented the valuable information on our history. He is a very careful and spiritual academic. He is balanced in his view of what Christ does for us and also what Christ does in us. Similar to La Rondelle, one is encouraged reading his dissertation.

Identity clarification in SDA doctrines by DARCOM

The DARCOM series refer to the publications by SDA scholars on various aspects of interpretation. William Shea wrote the first volume in 1982 and they followed beyond 6 in 1992.

Death of Gerhard Hasel 1994

The death of Gerhard Hasel in 1994 brought to an end his work on navigating the church regarding Rationalism and its problems. Many other scholars are continuing in the same vein and thanks to his books on Hermeneutics and Interpretation, students and scholars can find their way out amid a swamp of divergent views.

Inroads in Adventism and Attitudinal deviations

When we come to this aspect of the diagram, we are merely listing what we saw or hear in general and wish not here to pinpoint individuals who are still alive and involved with these problems. The reason is that people are flexible and can change. Yesterday they promoted pluralism, today they rejected it since they have changed their view. 

Hermeneutics of Suspicion is the opposite of Hermeneutics of Affirmation. Instead of believing in the unity and harmony of the gospels, for example, a scholar will embark in trying to create four Christs or four Jesus personalities. It focus on the adverse, the  inconsistency etc. Sometimes our scholars studied in outside universities or read books by outside scholars that fascinated their imagination and they import these ideas then into Adventist thinking, resulting in major conflicts.

Secularism is another major problem since wealth and comfort can result in careless pursuit of ideas that harm the truth eventually.

Pluralism is the trend that Billy Graham fell into: the universal Christ of the new age that turn Jesus into Buddha, Mohammed, Hara Krisna or pagan.

Interfaith games are very dangerous and they do border on ecumenism. These organizations are skilled in trying to trick a treat Adventists into their networks and programs and thereby swing the Adventist truth to a sort of quietism.

Post-Modernism is a reality around us and trying to sympathize with those involve in post-modernism is not the answer to their problems. They are in that mode in the same vein as an alcoholic is in his. They need proper counsel in the same vein as the alcoholic do and to rationalize their position too much in their favor is not helping them and neither does it help us.

Popular Music from other churches are watched on television and their styles and mannerisms, movements, dancing, drama are imported into Adventist churches thinking that it brings a revival, but actually not. The content is very shallow and the biblical content is replaced with a cheap emotionalism. The church is facing the task how to modernize without becoming modern. 

Conclusion:

The Adventist church has never taught perfectionism, legalism, pharisaism, but had a balanced view of Christ for us and Christ in us.

Whoever wish to argue or complain about a doctrine of the Adventist church, needs to fully study DARCOM, Fundamental Beliefs and all the documents listed supra under identity clarification. Only then, such a person can point a finger to the church or individuals in the church in the past or present that do not follow the biblical demands.

God leads His church in a marvelous way to preserve a consensus of what Christ does for us and what He does in us in a balanced way. The doctrines of the church did not change either. Many have ventured to say this or that is no longer a doctrine in the Adventist church, but the diagram and investigation indicates the opposite. Doctrines are the systematic expressions of faith spread out over the Bible for us to seek and find and reconstruct and be surprised and moved by it. We live by it since it paints a picture of an organized God in control of His history and His people whoever follows the leading of the Shepherd.