Since Christ was and still remains a corporate personality, and all of humanity was taken into Him, when He died, we "all died" "in Him." This thought, Paul presented to the Corinthian believers: "For the love of Christ compels us, because we judge thus: that if One died for all, then all died" (2 Corinthians 5:14, NKJV).
All of humanity was there "in Christ," when He suffered and died--He was the Representative and Substitute for all mankind. Therefore, His death is counted as the death of all humanity. He could die for all, because all were represented "in Him." The Spirit of Prophecy clearly presents this concept. "Christ would have us realize that our interests are one. A divine Saviour died for all, that all might find in Him their divine source. In Christ Jesus we are one."[1]
This quotation brings together two important concepts--that Christ died for all, and the "in Christ" idea. By linking them together, it lends support to the thought that by virtue of the fact that all were "in Christ," He could and did die for all. All are indebted to Christ. This reality rules out Calvinist theories of limited atonement and double predestination. However, we shall soon see that the Spirit of Prophecy, which recognizes the full implications of the "in Christ" idea, also transcends Arminianism.
Arminianism: A Working Definition
Traditionally, most Seventh-day Adventists have considered themselves to be Arminians. In fact, if one peruses the description of the term Adventist, in the online Encyclopedia Britannica, the following entry may be found:
Seventh-day Adventists share many basic beliefs held by most Christians. They accept the authority of the Old and New Testaments. They are Arminian (emphasizing human choice and God's election) rather than Calvinist (emphasizing God's sovereignty) in their interpretation of Christ's atonement, and they argue that his death was "provisionally and potentially for all men," yet efficacious only for those who avail themselves of its benefits.[2]
A recent Adventist Review "Newsbreak" carried an article regarding the republication of the book Questions on Doctrine, which included the following statement:
QOD [Questions on Doctrine] did not depart from defending Adventism's more distinctive doctrines, including the seventh-day Sabbath, the state of the dead, and the present ministry of Christ in the heavenly sanctuary. Also defended was the Wesleyan-Arminian theology held by Methodists, Nazarenes, and others as well as by Adventists, in contrast to the Calvinism supported by Barnhouse.[3]
Historical, as well as contemporary mainstream Seventh-day Adventist doctrine follows Arminian theology. What is Arminianism?
The creed of the Arminians was set forth in the Five Articles of the Remonstrance addressed in 1610 to the State-General of Holland and West Friesland, from which fact its adherents received the name of Remonstrants.[4]
At this point it may be helpful to review the Articles of Arminianism presented in chapter 3. Articles one and two are of interest:
God has decreed to save through Jesus Christ those of the fallen and sinful race who through the grace of the Holy Spirit believe in him, but leaves in sin the incorrigible and unbelieving.
Christ died for all men (not just for the elect), but no one except the believer has remission of sin.[5]
As we consider these "official" statements of Arminianism, the question is: Does the Spirit of Prophecy present a view of the gospel which transcends Arminianism, as it is summarized in the statements cited above? We shall focus especially on articles number one and two.
1) "God decreed to save ... those ... who ... believe."
2) "No one except the believer has remission of sin."
The Spirit of Prophecy Transcends Arminianism
As was noted in chapter 3, there are three major schools of thought on the atonement: the Calvinist, the Arminian, and the Universalist. Neither the Calvinist nor the Universalist schools of thought result in the "double jeopardy" dilemma. However, their solutions to the problem are clearly unacceptable. While Arminianism avoids some of the weakness of the other two perspectives, it is the one perspective which embraces "double jeopardy" and ultimately presents a view of the gospel which fails to produce assurance of salvation for the believer. Perhaps more significantly, Arminianism also fails to vindicate the justice of God. If God's plan of salvation ultimately concludes in "double jeopardy," God's justice will be compromised. Such a plan cannot result in a successful denouement of the great controversy.
Our conviction is that the gospel of the Bible is neither Calvinist nor Arminian. In Romans, Paul presents a view of the gospel which embraces the truths of both systems, while rejecting the errors. "Therefore, as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Romans 5:18).
This verse of Scripture transcends Calvinism, by including "all men." Calvinism restricts the "gift" to the elect. Romans 5:18 also transcends Arminianism by declaring that "all" have been "justified." Does the Spirit of Prophecy present a view of the atonement, which is in harmony with our interpretations of Romans 5:18 and which also transcends both Calvinism and Arminianism?
Did God "decree" that Christ should "save" only the believers?
Christ was tempted by Satan in a hundredfold severer manner than was Adam, and under circumstances in every way more trying. The deceiver presented himself as an angel of light, but Christ withstood his temptations. He redeemed Adam's disgraceful fall, and saved the world.[6]
He took in His grasp the world over which Satan claimed to preside as his lawful territory, and by His wonderful work in giving His life, He restored the whole race of men to favor with God.[7]
Jesus knows the circumstances of every soul. The greater the sinner's guilt, the more he needs the Saviour. His heart of divine love and sympathy is drawn out most of all for the one who is the most hopelessly entangled in the snares of the enemy. With His own blood He has signed the emancipation papers of the race.[8]
A ransom has been provided at infinite cost, and it is not because there is any flaw in the title which has been purchased for lost souls that they do not accept it. It is not because the mercy, the grace, the love of the Father and the Son are not ample, and have not been freely bestowed, that they do not rejoice in pardoning love, but it is because of their unbelief, because of their choice of the world, that they are not comforted with the grace of God.[9]
For every human being, Christ has paid the election price. No one need be lost. All have been redeemed.[10]
The Spirit of Prophecy teaches that Christ has "saved the world," not just the believers, as argued by Arminianism. In the writings of Ellen White we find many strong affirmations of this truth. She says that Christ "saved the world." He "restored the whole race ... to favor with God." "He has signed the emancipation papers of the race." He "purchased" a "title" for "lost souls," including those who "do not accept it." "All have been redeemed." That means everyone has already been redeemed from the curse of the law. Were it not for this aspect of redemption, we would not have seen the light of day. The day that Adam sinned, he would have died, and we would have died with him. However, Christ stepped in and saved the entire race from the premature annihilation which it deserved. Clearly, the teachings of the Spirit of Prophecy transcend Arminianism.
Note that most of these expressions are legal expressions. The terms redeemed, title, and emancipation are all legal terms. Thus, we conclude that there was a legal aspect of salvation accomplished for everyone, believer and unbeliever alike, at the cross. This idea transcends the conditional or "provisional and potential" concepts of salvation which dominate the Arminian perspective of the gospel. In the quotations cited above we see explicitly presented the idea that everyone has already been "saved." The problem is that some will not believe in salvation. The unbeliever needs to appreciate that God has already saved him/her from the penalty of his/her sins.
The expression legal justification is used by some to refer to what we have called "corporate universal justification." By this terminology, we attempt to communicate more clearly the same corporate dimension of the plan of salvation. It must be freely acknowledged that the expression corporate universal justification does not appear in the Bible. However, the terms millennium, state of the dead, and remnant church do not appear in the Bible, either. These are terms which Adventists and other Christians have coined in order to more easily refer to concepts which are presented in the Bible. Likewise, we have used the expression corporate universal justification to refer to a biblical concept and to distinguish it from the Bible concept of justification by faith. Ellen White also taught this distinction, although she used different terms to express it.
The Reason There Is Life
Were it not for corporate justification via the "Lamb" that was "slain from the foundation of the world" (Revelation 13:8), none of us would be alive. The basis of this assertion is our understanding of the penalty for disobedience, which was clearly expressed to Adam. "The day you eat of it you will surely die" (Genesis 2:17, NKJV). This truth has been obscured by the teaching that Adam did die that day. He died spiritually, or so the idea goes. However, Adam should have died body, soul, and spirit, on the day he ate of the forbidden fruit. Thus, the penalty was not executed. Adam did not die. The Spirit of Prophecy presents the same idea.
Adam listened to the words of the tempter, and yielding to his insinuations, fell into sin. Why was not the death penalty at once enforced in his case?--Because a ransom was found. God's only begotten Son volunteered to take the sin of man upon Himself, and to make an atonement for the fallen race. There could have been no pardon for sin had this atonement not been made.[11]
That the thought could be expressed any more clearly is doubtful. The "penalty" was not "at once enforced." Adam continued to live, only because of Christ, who immediately became his and our Saviour. Please note that this quotation addresses the penalty for sin, not the consequences, which affected Adam during and at the end of his 930 years. Further note that the implication of this statement is that Adam received an immediate "pardon." The Spirit of Prophecy uses the term pardon in different ways, as does the Bible. The reference cited above is a reference to the first phase of pardon. Throughout this work, we use the term pardon to refer to the first phase of pardon, and we cite Spirit of Prophecy references which refer to that phase.
The world has been committed to Christ, and through Him has come every blessing from God to the fallen race. He was the Redeemer before as after His incarnation. As soon as there was sin, there was a Saviour. He has given light and life to all, and according to the measure of light given, each is to be judged.[12]
Notice that "every blessing," that everyone born on this planet has ever experienced, has come through Christ our "Saviour." The believer, as well as the unbeliever, has been redeemed and saved13 and blessed, through Christ. Most never come to accept this fact or appreciate and receive all that was included in it.
As soon as there was sin, there was a Saviour. Christ knew that He would have to suffer, yet He became man's substitute. As soon as Adam sinned, the Son of God presented Himself as surety for the human race, with just as much power to avert the doom pronounced upon the guilty as when He died upon the cross of Calvary.[14]
Our Lord has said, "Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you ... . For My flesh is meat indeed, and My blood is drink indeed." John 6:53-55. This is true of our physical nature. To the death of Christ we owe even this earthly life. The bread we eat is the purchase of His broken body. The water we drink is bought by His spilled blood. Never one, saint or sinner, eats his daily food, but he is nourished by the body and the blood of Christ. The cross of Calvary is stamped on every loaf. It is reflected in every water spring.[15]
From these statements and other similar expressions, we understand that the Spirit of Prophecy does teach a corporate aspect of salvation.[16] The Spirit of Prophecy clearly teaches that everyone who has ever lived on earth did so only because of the corporate aspect of salvation which Christ unconditionally accomplished for the whole "world." The death "penalty" was "not enforced." The day Adam sinned--yes, even that "instant"--he should have died, and we should have died in him.[17] We all should have been dead before sunset. However, at that instant, Christ stepped in and saved every human soul from the annihilation which we justly deserved in Adam. This truth is fundamental to the gospel, whether we ever come to believe and accept the fact or not.
Notes: