Unity of Adventist Belief

Our world mission program reveals our unity of pur­pose as a people.

R.A.A. is editor of the Ministry.

Our hearts thrill as reports come to us constantly telling of the progress of God's work in all the earth. Our world mission program reveals our unity of pur­pose as a people. From our very begin­ning we have sensed a divine commission to proclaim to all the world the everlasting gospel and to give that message in the prophetic setting of God's great judgment hour. As a people we stand together on our common objectives. That very thing makes us somewhat unique.

But there is something else that makes us unique as a people, and that is the unanimity of our witness before the world. This was impressed upon us in a particular way when the manuscript for our recent book Questions on Doctrine was sent for appraisal to representatives in all the world field. Some 250 denominational leaders—ministers, Bible teachers, editors, administrators—carefully studied that man­uscript before it went to the publishers. And the heartening thing was that except for minor suggestions, no change whatso­ever in content was called for. In view of the purpose of this book, and knowing that it would be studied by critical readers, and that an accurate statement of our beliefs was imperative, this group of readers was asked to be particularly careful in their examination of the answers given.

It was months before we received all the reports, for as already indicated, these read­ers were situated in every division of the world field. When the reports came back, the unanimous and enthusiastic accept­ance of the content of the manuscript gave remarkable testimony to the unity of belief that characterizes us as a people. Some val­uable suggestions were offered, but in no area of doctrine was any major change called for. And that is all the more impres­sive when we realize that as a denomina­tion we have no "creed" except the Bible, nor have we ever published a systematic theology.

One simple explanation for this, un­doubtedly, is the profound influence of the Spirit of prophecy writings upon our theo­logical thought. While our appeal is con­stantly to the Word, of God, for it is from Scripture and Scripture alone that we get our doctrines, yet such books as The De­sire of Ages, Steps to Christ, and The Great Controversy have influenced us more than we realize. And for this we can thank God.

A careful reading of Questions on Doc­trine makes one aware that alongside the Bible is the constant confirmation of our denominational beliefs by the Spirit of prophecy. In the light of this we are sur­prised that a section of this book, as well as certain statements in THE MINISTRY, has evidently been misunderstood by a very few. This is particularly surprising to us in the light of the universal appraisal that has come.

The book Questions on Doctrine as well as 'Du MINISTRY magazine teaches that Christ was both Priest and Victim on the cross, and that Christ, "having obtained eternal redemption for us," then entered upon His heavenly ministry. This is what the Scripture and the Spirit of prophecy teach.

The reason for our mentioning this is that a number who have become aware of this misunderstanding have expressed their surprise that anyone reading the book or THE MINISTRY article referred to should get such obviously wrong impressions. While we are quite confident that the great ma­jority of our workers will make their own evaluation of the situation, yet lest some might become confused, we feel it wise to make some facts clear.

As already stated, from all parts of the world field have come expressions of heart­felt gratitude for the convincing and schol­arly answers this book contains. The ques­tions asked are not new; they have chal­lenged us for many decades. Nor are the answers new. However, the way some of the questions were asked called for pro­tracted answers. The unanimous approval of the book from all parts of the world field reveals the unanimity of our denomi­national beliefs, and a careful reading of Questions on Doctrine will reveal that it is in complete accord with the clearest state­ments of the Spirit of prophecy, which we have had in our libraries for more than half a century.

The real point at issue centers in the atonement. As already mentioned, the book teaches that Christ was "both priest and victim," both "offerer and offering." But these expressions are taken directly from the pen of Sister White. It has been stated erroneously that "Christ was victim, not priest on the cross," and that His death was nothing more than a sacrifice, His priesthood beginning only after His ascen­sion into heaven. Reference has been made to a particular editorial that appeared in one of our journals prior to the historic Minneapolis Conference, which stated:

Christ upon the cross was acting as our sacrifice, not as our priest.... It is as priest that Christ makes atonement; but all His work as priest is performed in the heavenly sanctuary. Hebrews 8:4-6. And from the type we learn that the atonement is the final and closing work of His priesthood.

Clearer light on these subjects came later through the study of God's Word, and during the next ten or fifteen years such books as The Desire of Ages, Christ's Ob­ject Lessons, Prophets and Kings, The Acts of the Apostles, and a wealth of articles and smaller books from the pen of the Lord's messenger greatly clarified these areas of thought. In fact, on no subject -is Ellen G. White so clear as on that which relates to our Lord and "His atoning sac­rifice." And this is the expression used over and over again. Note just a few of scores of similar statements. She says:

The sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster.—Gospel Workers, p. 315.

The study of the incarnation of Christ, His aton­ing sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall p. 251.

Gather up the strongest affirmative statements regarding the atonement made by Christ for the sins of the world. Show the necessity for this atone­ment.—Evangelism, p. 187.

When the Father beheld the sacrifice of His Son, He bowed before it in recognition of its perfec­tion. "It is enough," He said. "The atonement is complete."—The Review and Herald, Sept. 24, 1901.

When He offered Himself on the cross, a perfect atonement was made for the sins of the people.—Signs, June 28, 1899.

Our great High Priest completed the sacrificial offering of Himself when He suffered without the gate. Then a perfect atonement was made for the sins of the people.—The SDA Bible Commentary, vol. 7, p. 913.

The cross must occupy the central place because it is the means of man's atonement.—Testimonies, vol. 6, p. 236.

He [Jesus] ascended to the heavenly courts, and from God Himself heard the assurance that His atonement for the sins of men had been ample, that through His blood all might gain eternal life.—The Desire of Ages, p. 790.

Through the atoning sacrifice, through the im­puted righteousness of Christ, the repentant sinner stands justified before the law.—The Review and Herald, May 23, 1899.

The ransom paid by Christ—the atonement on the cross—is ever before them.—Testimonies, vol. 5, p. 190.

Christ emptied Himself [through the incarna­tion], and took the form of a servant, and offered the sacrifice, Himself the priest, Himself the vic­tim.—Southern Watchman, Aug. 6, 1903.

Many of these statements are repeated in the Spirit of prophecy books and articles. For example, the thought of this last state­ment is found in The Desire of Ages, page 25 and in The Acts of the Apostles, page 33.

That there is more than one phase of Christ's priestly work is clearly taught by the Spirit of prophecy. Our Lord was in­deed both priest and victim at Calvary. In fact, even before His sacrifice He was offi­ciating as priest. Note these words in de­scription of the scene in the upper room, where our Lord was offering His high-priestly prayer.

Christ gives His elect church into the Father's arms. As a consecrated high priest He intercedes for His people. As a faithful shepherd He gathers His flock under the shadow of the Almighty, in the strong and sure refuge. For Him there waits the last battle with Satan, and He goes forth to meet it.—The Desire of Ages, p. 680.

This, we repeat, was even before Geth­semane. One of the most impressive of the many statements on this subject is this:

He fulfilled one phase of His priesthood by dying on the cross for the fallen race. He is now fulfill­ing another phase [of His priesthood] by pleading before the Father the case of the repenting, believ­ing sinner.—The SDA Bible Commentary, vol. 7, p. 929.

Much more could and perhaps should be said on these points. However, at this time we wish simply to express our joy that these subjects are so clearly set forth. It surely is cause for great satisfaction that these great doctrines can be broadcast with all these impressive statements from the Spirit of prophecy. The popularity of the book has brought such a plethora of orders that it is now being published not at S5.00 as at first, but at $1.50.

Our workers have been urged to "exer­cise their faculties to acquire knowledge, to become deep-thinking men," to win "in the field of investigation of vital doctrines concerning the salvation of the soul."— Fundamentals of Christian Education, pp. 374, 375. These vital doctrines center in Christ, and "the great truth around which all other truths cluster" is "the sacrifice of Christ as an atonement for sin."—Evan­gelism, p. 190. And having through that atoning death reconciled us to God, He is now "interceding for His people, not as a petitioner to move the Father to compas­sion, but as a conqueror, who claims the trophies of His victory."—Gospel Workers, p. 154.

He who conquered death, who, as we read in The Desire of Ages, page 25, carried "human nature" "into the highest heaven," and who as the "'Son of man' . . . shares the throne of the universe," be­ing coregent with His Father, does not need to move the Father to compassion, for "God was in Christ, reconciling the world unto himself" (2 Car. 5:19). He was not accepting a gift; He was making a gift. And as our surety and victory He will return to receive us unto Himself.

This is the message we are called of God to proclaim to the world. But to do that we must know Him and His message thor­oughly, so that we will be able to give a reason for the hope that is within us with meekness and fear.

R. A. A.


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R.A.A. is editor of the Ministry.

March 1958

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