(Chapters 5 and 6)
The first sentence of chapter 5 is pathetically true—this idea of "the two Adams" is indeed "one of the most neglected and misunderstood doctrines of the Bible." As a consequence of "our" rejecting "in a great degree" the 1888 message, for the better part of a hundred years we have been starved for this most fundamental truth of Scripture. "Historic Adventism" fully shares this famine. In fact, it was "historic Adventists" who initially rejected the message a century ago. Christ's appeal in die Laodicean message applies to them as well as to all others of us. Without this truth, justification by faith loses a powerful motivation to make the believer "obedient to all the commandments of God" (see Testimonies to Ministers, pp. 91-93).
Sequeira seeks to shed light on this passage of Scripture that has perplexed Adventists—Romans 5:12-18. He examines the popular theories about it and finds them wanting. Conclusion: the 1888 view is the only one that "makes sense" of all its otherwise perplexing details.
We cannot overthrow Paul's analysis of the "second death" as the condemnation passed on Adam and the human race being incorporate in him. If one admits that truth, the corollary follows immediately—the human race is likewise incorporate in Christ as our second Adam, and in that sense has been "redeemed" and legally justified.
We might differ with the author in one particular, but believe that he would possibly revise the sentence himself: "Only those who by faith receive God's gift of justification will enjoy the benefits of Christ's obedience" (p. 55). If by "obedience" the author means His sacrifice, then we would have to recognize that "all men" already "enjoy its benefits" in the physical life and temporary happiness they now enjoy. Every loaf of bread is stamped with the cross. But this is a minor objection. We agree of course that only those who have faith will enjoy eternal benefits.
Those who feel they must oppose this book say they are "aghast" at the alleged "satanic deception" in it. As we time and again re-read these two chapters word by word, we cannot join them in condemning what is so obviously scriptural truth.
In these two chapters there is no antinomian sentimental-ism. We must confess that years ago we too took a deep breath when we first read Sequeira's view of Romans 5:12. Since it was so different from what we had traditionally understood, we can sympathize with those who find this unsettling to their preconceived ideas. (That was the opposing brethren's initial reaction to what Jones and Waggoner taught a century ago). But isn't it time that we learn our lesson from our own history? Luther said that if a humble ass comes telling us the truth we should believe her. We note twenty logical, progressive, irrefutable scriptural facts that Sequeira cites in establishing this idea of our corporate identity "in Adam" and "in Christ." This "motif," far from being "satanic," solves the problems raised by original sin and the nature of Christ. It glorifies Him, humbles human pride in the dust, and grips the believing heart with total dedication to Christ.
On pp. 63, 64 Sequeira again gives full recognition to sanctification. "At conversion, or the new-birth-experience," we begin to live out subjectively the life that Christ lived, "a life that has perfectly obeyed the law of God in every detail.... Sin will be put to death in our lives.... The fruits of this doctrine lead to holy living, or sanctification." Amen! This again is clear evidence, although his opponents say this book fails to give sanctification its due emphasis.