Crosscurrents in Adv Christology

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Table of Contents .

Acknowledgmentsi

PrefacexvIntroduction1

Chapter 1 HIT!"ICA# P$"P$CTI%$ A&' A'%$&TIT !"I$&TATI!& Historical Perspective to (eneral Christolog)* eventh+da) Adventist !rientation,-

Chapter II TH$ CH"IT!#!( !/ $##$& (!0#' HIT$ A Historical ketch of $llen ( hite2* Contextual /actors in Approaching her ritings*, $llen hite3s Christolog)*2 The Pre+existence of Christ** The Incarnation and &ature-4

The Incarnation and in5, Incarnation and (race16, Christ and $schatolog)165 An Interpretive Anal)sis of Three Problem Areas in $llen hite3s

Christolog)112 $valuation and Criti7ue141

Chapter III TH$ CH"IT!#!( !/ $##$T 8!$PH A((!&$" The Historical Context129 The Christolog) of $. 8. aggoner1*, The /irst Period1*, The econd Period1-4 The Third Period15,

$valuation and Criti7ue,,2

Chapter 1% TH$ CH"IT!#!( !/ $'A"' H$PP$&TA## Historical :ackground,49 Three alient Aspects of Heppenstall3s (eneral Theolog) ,2; The Christolog) of Heppenstall,-- The Person of Christ ,-* The ork of 8esus Christ ;6; A :rief Anal)sis of Heppenstall3s Christolog) ;15 $valuation and Criti7ue of Heppenstall3s Christolog);,6

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Chapter % TH$ CH"IT!#!( !/ H$":$"T '!0(#A A :rief #ook at the


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organi?ation in


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dialogue and discussion within the church hat relationship is there between theChristolog) of Adventism and its sense of mission and its soteriological message

The Problem.oon after &ew Testament times the earl) church began to reali?e thetheological problem of Christ. Against the background of the monotheism of 8udaismhow should the relationship between 8esus Christ and (od the /ather be seen 'id$bionism and the teaching of Adoptionism have the best answers To acknowledgeonl) the humanit) of Christ and to recogni?e the impartation of special powers at His

baptism when He was adopted b) the /ather would maintain the uni7ueness of (od!r did the answer lie in 'ocetism as the humanit) of Christ simpl) amanifestation and an illusion Perhaps Christ was the one (od of the universemas7uerading as a human being but in fact onl) being (od. Then again for a periodit appeared as if Arianism with its subordinate Christ might have the answer to theproblem of Christolog). However= the church at &icea D;,2 A.'.F took its standagainst Arianism and pronounced Christ as 3vere 'eus3 and 3vere homo3.

ubse7uent to &icea the church was to wrestle with the problem of the relationbetween (od and man in the f igure of 8esus Christ. Theologians grappled with theproblem and set forth differing solutions. /inall)= Chalcedon gave its verdict on therelationship between the two natures in the one person of 8esus Christ. CanChalcedon be considered the end of the controvers) or is it in some respects onl)the beginning of a further dialogue

Limitation.A thorough stud) of all Christological development within Adventism from1944 to the present would prove a far greater task than is possible within the scopeof this dissertation. The areas of concentration will= therefore= have to be delimited.

ithin Adventism there is general acceptance of the pre+existence of Christ as wellas His participation in creation. There were variant views on Christ and the Trinit) inearl) Adventism but toda) there is agreement that Christ is of the same nature andsubstance as the /ather. The 7uestion of the eternit) of Christ is also a settled issueand Arianism is reected. e will= therefore= not concentrate on these areas.2

!ur special field of concentration will be the incarnation. And even here the virginbirth will not detain us long. In the Incarnation was 8esus Christ trul) (od How wasHis divinit) affected b) the Incarnation hat of the kenosis hat was the natureof His humanit) hat of the doctrine of the two natures in one Person How did sinaffect the humanit) of Christ Is the sinlessness of Christ viewed in sinless or sinfulhuman nature hat of $bionism and 'ocetism and is Christ to be viewed 3fromabove3 or 3from below3 The whole 7uestion of the nature of 8esus Christ in theIncarnation will demand our attention.

As the person and work of Christ should not be divorced=3 we will seek to discoverhow Adventism has viewed soteriolog) in the light of its Christolog). And this latterarea will be largel) confined to Christ3s work in His life= death and resurrection.

Methodology.This dissertation is written in the area of dogmatics with specialemphasis on apologetics. The Christolog) of Adventism will be criticall) anal)?edand examined while at the same time viewing it against the background of theChristian church as a whole.

A dissertation of this nature could approach the problem chronologicall) from 1944to the present= or thematicall)= taking important themes in the Christologial field andholding them up to the light of investigation= or the problem could be studied in thelight of certain selected Adventist representatives.

In this case we wish to combine these approaches. /irstl)= we have selected fourwriters and theologians or closer scrutin). The) are $llen ( hite= $llet 8.aggoner= $dward Heppenstall and Herbert 'ouglass. A chapter will be devoted toeach one and their Christolog) will be criticall) examined. econdl)= thechronological approach will come into pla) as the first two writers will occup) thelatter half of the 15th centur) and the last two the period from 1526 to 1596. The

thematic approach will also be used as we confine the research to limited themes inChristolog) for each writer.

In this dissertation maor emphasis will be given to the presentation of evidence fromprimar) sources. &ot onl) will the maor works of the four authors be studied= buthundreds of periodical articles written b) these theologians will be used. Pamphletsand other documents= both published and unpublished= will also form a part of theevidence.

The Christolog) of the four writers will be compared and contrasted and will also bebrought into relation with Christological views in the Christian church outside ofAdventism. The great church councils of &icea and Chalcedon will be points ofreference but it should be remembered that the ultimate norm to test an) Christolog)

must be the criptures of the !ld and &ew Testaments. hile some cripturalreferences will be used in presenting the Christolog) of our four representatives= itwill not be possible in the scope of this dissertation to criticall) test theseChristologies against this norm. uch a stud) awaits the attention and research of)et another seeker after truth.

1 @arl :arth= Dogmatics in Outline= #ondonE C< Press= 15**= p.**EBThat iswh)...Christolog) is the touchstone of all knowledge of (od in the Christian sense=the touchstone of all theolog).B Gback

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2 $vidence will be cited in the first chapter for the above assertions. Gback

3ee ( C :erkouwer= The Person of Christ= (rand "apidsE m. : $erdmans=15*5= pp.161+116> P T /ors)th= The Person and Place of esus Christ= ;rd edition=(rand "apidsE m. :. $erdmans= p.*> ' 8onker= Christus! die Middelaar=PretoriaE & ( @erkboekhandel= 15--= b1.1-; .Gback

Chapter One

HISTORICAL PERSPECTIVE AND ADVENTIST ORIENTATION

In this first chapter attention will be given to two obectives. The first will attempt tooffer some perspective to the intricate histor) of Christolog)= whereb) the readerma) be reminded of the overall sweep of the subect. The second obective will be tofamiliari?e the reader with a brief orientation into the Adventist theological milieu.

I H!"t#r!$a% Per"pe$t!&e t# Genera% Chr!"t#%#'(

The purpose of this first section will be to offer a suggestion whereb) the vastcomplexit) of the histor) of Christolog) ma) be reduced into five broad categorieswhich can serve as a background to our detailed anal)sis of Adventist Christolog). Itis not m) intention to present a chronological outline of the histor) of Christolog).!thers have applied themselves to such a task and= furthermore= this would fallbe)ond the scope of the present dissertation.


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representative of truth than to confuse Him with the substance of an unknown 3(od3.Thus we can see that while these categories are not to be confined to watertightcompartments= the) do reflect consecutivel) the five dominant approaches in thehistor) of Christianit) from the first centur) to modern times.

A Ont#%#'!$a% Chr!"t#%#'(

It now becomes 7uite eas) to place certain Christological movements and trendsinto their appropriate categor). /or example= most of the Christological controversiesand subtleties of the earl) centuries and the middle ages ma) be classified asontological b) nature. This is true whether we think of the threat of docetism orebionism> or of the accommodation of or of the adoptionistic tendenc) ofd)namic monarchianism> or of the conflict concerning the concept 3homo+ousios3 and3homoi+ousios3 precipitated b) Arius of #aodicea. 'espite the wide differencesbetween each of these schools of thought the) all represent examples of ontologicalChristolog) because in each case the attention is focused on the 3being3 and3essence3 of Christ. The historic declaration at &icea D;,2 A.'.F remains a monumentto the ontological struggles in the Christolog) of the earl) centuries. 3

#ikewise= the mental and logical agilit) of men like Apollinaris= $uth)chus and

&estorius)

were devoted to the arena of ontological debate within Christolog). !nemoment it would appear as if Christ was trinitarian in nature> then the next momentHe was set forth in one unitar) nature> onl) a little later to be split again into two co+existing persons= namel)= the $ternal #ogos and the -in the "eformation thinking of such men as#uther and Calvin= .and even in the kenotic theories and proposals.1/


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radical form. /or


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0nder the skillful scalpel of :ultmann= dem)tholo+gisation)2became a furthercharacteristic of existential Christolog). /or him the s)noptic tradition is a productand proection of the needs of the earl) church known as #emeindetheologie.:ultmann proceeded to this earl) theolog) and to la) bare the essential element ofdecision concerning man3s self+understanding. The message of the Christ of faith issubected to an existential interpretation which means that it is understood inanthropological terms. Thus the connection between the historical 8esus and theChrist of faith can onl) be described in its existential application.

:ultmann sees salvation as man coming to his right Selbst$erstndiaand thishappens when he responds to the call which comes to him through the ker)gmaticproclamation. In the message of 8esus Christ= (od has acted eschatologicall) andthe message of the faith communit) becomes the vehicle for him to come to adecision. :ultmann reduces the work of Christ to His Bcall to repentanceB andChristolog) finds its kernel in what He is for us DpronobisF. In existential Christolog)there are strong leanings towards a functional Christolog). In fact= existentialChristolog) is closel) tied to anthropolog) and lies ver) much closer to a functionalthan to an ontological Christolog).

In all t)pes of existential Christolog) the actual being of Christ and His identit) ofsubstance with the /ather loses its importance. 8ust sufficient of an BimplicitChristolog)B in 8esus must be accepted to believe in the Bexplicit Christolog)B of theearl) communit) to act as a vehicle for this bearer of (od3s presence to make impactin the mind and heart of man. And thus as the gospel is proclaimed= man will bebrought to a point of decision for (od and will be able to discover his true identit)and his meaning in existence and communion with his fellow man.

E Fn$t!#na% Chr!"t#%#'(

e have alread) defined functional Christolog) as that t)pe of Christolog) whichfinds meaning and significance in 8esus in functional terms rather than in theintricacies of the language of substance and essence. In contrast to the ChalcedonChristolog)= the uni7ue significance of 8esus is not to be sought in something that is

before= above= or behind 8esus3 human realit). 8esus has uni7ue significance and isnamed on of (od because He is a human being in a uni7ue= exemplar) wa). In Hishuman realit) He is as it were sacrament= ephiphan)= manifestation= image=corporeal expression= event= presence of (od in the highest and unsurpassablewa).

/unctional Christologists would generall) feel uncomfortable with classicalChristolog). There could be man) reasons for this and @laus "einhardt hasadvanced three.)3The first obection is that traditional Christolog) is essentialist= thatis= Bit speculates about the essential constitution of the person of 8esus= and in doing

so forgets His significance for the histor) of salvation.B))A second obection is thatclassical Christolog) b) starting Bfrom aboveB presupposes belief in the trinitarian(od and explains the figure of 8esus in terms of an Incarnation of the divine #ogos.It is felt that such a Christolog) cannot reall) arrive BbelowB at the histor) of 8esus of&a?areth. The third obection offered is the dualistic starting point of traditionalChristolog) with its two+natures doctrine.

hether one is looking at /riedrich chleiermacher=)*the father of the modern

movement= or at one of his present sons or daughters= the usual characteristic offunctional Christolog) is that it is approached 3from below3 and 8esus is regarded asthe true= exemplar)= new human being. &ot that all Christologies which commence3from below3 necessaril) end up den)ing the essential divinit) of Christ. &ote= forinstance= Pannenberg= who while developing his Christolog) 3from below3)+holdsthat the ground of 8esus3 uni7ueness lies in His divinit) and divine onship.

In what one might term the new Christolog) as opposed to Chalcedon Christolog)=contemporar) theolog) is attempting a number of approaches to throw light on8esus3 uni7ueness. Amongst these are the experience of human existence= theexperience of the world in its universal development and the experience of histor)./unctional Christolog) is characteri?ed b) at least the first two approaches.

In the first approach 8esus is regarded as the Protot)pe of human existence and Heis looked upon either as the example of love and devotion=),or as the Bwitness offaithB)-in a godless world or as one who identified full) with His mission.).Here8esus is seen either as stimulus and example or as the absolute protot)pe in whomidea and individual are one. !ne ma) ask whether the uni7ue significance of 8esuscan reall) be maintained b) onl) accepting His exemplar) humanit) or His humantranscendence It is evident that these Christological approaches which regard8esus3 divine onship onl) as an BexpressionB of His humanit)=*/or see in 8esus therepresentative of the absent (od*1who vindicates (od3s cause because (odHimself does not intervene= would find it difficult to do so.

In the second approach 8esus is regarded as the BlastB


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fulfills the role of (od without partaking of an) supernatural characteristics>*)or evenas the revelation of (od without= however= partaking of His essential essence orbeing.**

An) serious consideration of functional Christolog) toda) must take into account theimportant works b) $dward chillebeeckx= the "oman Catholic theologian. /or himthe starting point of an) Christological reflection is the man 8esus. His esus an%&'eriment in ChristologyD15-5F and Christ the Christian %&'erience in the Modern

(orldD1596F are works that will have a permanent place in the Christological arena.

/unctional Christolog) is ver) attractive to the modern mind of the twentieth centur).It is able to discard man) of the hellenistic concepts thought to be existent in theclassical formulations of traditional Christolog). In the functional categor) Christ canremain full) human= and supernatural or metaph)sical explanations for His missionbecome unnecessar). (od reveals Himself in 8esus Christ as His revelation= Hispartner= His representative and as His ideal man. This man becomes the leader=example= pattern and model for all other men. The life that He lived= the faith that Hemanifested can be revealed b) others who show the same faith in (od. His humanachievement is a trailbla?er for all humanit) and if others would rel) on divine poweras He did the results would be the same. The life of 8esus Christ could be re+duplicated a thousand times b) those imbued with His spirit and b) those following inHis footsteps. /unctional Christolog) appeals to the reason of modern man andmeets the scientific and evolutionar) concepts of our time.

&ow that we have taken this short ourne) into the realm of general Christolog) b)wa) of these five routes= we are now read) to look at the Adventist theologicalscene= preparator) to taking a further ourne) into the more particulari?ed world ofeventh+da) Adventist Christolog).KKKKKKKKKKKKKKKKKKKKK

1 ' 8onker has basicall) divided Christolog) into the two broad categories ofontological and functional Christolog) with various shades in each. ee ' 8onker=Christus! die Middelaar= PretoriaE & ( @erkboek+handel= 15--. cf. 8ohn


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human nature of Christ receives divine attributes or that His divinit) partakes ofhuman properties. "ather= each nature communicates properties to the one Personof Christ while the two natures remain unmixed. In this wa) Calvin could teach thatwhile Christ was a babe in :ethlehem He at the same time= through His divinit)= wasruling the universe with His /ather D )bid.= p.491F. This view has become known asthe 3extra Calvanisticum.3 #uther3s interpretation of the 3communicatio idiomatum3was that each nature does in realit) receive properties from the other nature. In thiswa) #uther teaches the ubi7uit) of the human nature of Christ and that in the

sacrament of the supper Christ3s human presence is with us having received thepropert) of omnipresence from His divinit). Dee article O= 3The Hol) upper of our#ord=3 in the Augsburg Confession 7uoted in Creeds of the Churches= $d. 8 H #eith=revised edition= "ichmondE 8ohn @nox Press= 15-;= p.-1F. /or Calvin this concept isimpossible. Gback

1/The modern father of the kenosis doctrine was (ottfried Thomasius who in hisB:eitrge ?ur @irchlichen Christologie=B D1942F= proposed a partial la)ing aside of thedivine attributes in Christ. Another form of the doctrine was offered b) Th. A #iebnerwho proposed a complete la)ing aside of the divine attributes in the kenosis. A thirdform was propounded b) /ranck who believed that 8esus in the kenosis laid asidecompletel) His divine existence. :ishop Charles (ore of $ngland was an importantrepresentative of the modern kenosis doctrine in the earl) ,6th centur). He was

particularl) interested in stud)ing the human consciousness of Christ during theIncarnation and came to the conclusion that Christ lived entirel) on the level of thehuman. /or an overview of the histor) of the modern kenosis movement see8acobus 8ohannes onl) in this wa) can we askabout his divinit). How the divine #ogos= the econd Person of the Trinit)= would bethought of apart from the incarnation and thus apart from the man 8esus completel)escapes our imaginationB Dolfhart Pannenberg= esus - #od and Man= #ondonEC< Press #td.= 15*9= p.;2F. 8onker suggests that while Pannenberg approacheshis Christolog) 3von unten=3 he ma) be considered as belonging to the categor) ofontological Christolog). Dee 8onker= Christus die Middelaar= bl. 11,F. Gback

13ee his whole approach in his work on Christolog). alter @asper= esus theChrist= #ondonE :urns and !ates= 15-*. Gback

1)e refer the reader to ' 8onker= Christus die Middelaar. Gback

1*&ote the observation concerning !rigenE BThough conscious of a staunch fidelit)to the historic faith= he felt it essential that the contents of the creed should at thesame time be sublimated b) the methods of reverent speculation= provided onl) thatthe limits of ecclesiastical and apostolic tradition were recogni?edB D infried Corduan=

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BHegel in "ahner= A tud) in Philosophical Hermeneutics!5 "ar$ard Theological*e$ie6= %ol. -1= 15-9= pp.,92+,59> Hans @ung= Mensch6erdun, #ottes! %ine%infuhr7ng in "egels Theolo,isches Denken als Prolegomena /u einer k7nftigenChristolo,ie!/reiburg= 15-6. Gback

2)In man) respects Tillich is a theologian who stands Bon the boundar).B Dee B D)bid.=p.5-F. Amongst the milder opponents of the book was &eander who= while

recogni?ing that the book would be a danger to the church= appealed for an answerb) argument rather than b) arbitrar) banning. Gback

3/The fictitious B#ives of 8esusB of :ahrdt and %enturini at the end of the 19th andbeginning of the 15th centuries= first attempted to appl)= with logical consistenc)= anon+supernatural interpretation to the miracle stories of the (ospel. ee chweit?er=The 8uest of the "istorical esus= pp.;9+4-. Gback

31chweit?er writesE BThe) were eager to picture Him as trul) and purel) human= tostrip from Him the robes of splendour with which He had been apparelled= and clotheHim once more with the coarse garments in which He had walked in (alileeB D )bid.=p.2F Gback.

32 &ote the value that chweit?er places on this critical investigationE B/or thisreason the histor) of the critical stud) of the life of 8esus is of higher intrinsic valuethan the histor) of the stud) of ancient dogma or of the attempts to create a newoneB D)bid.= p.,F. Gback

33)bid.= p.;11. Gback

3)ee @ "ahner= BChalkedon+$nde oder AnfangB Das +on/il $on Chalkedon= ed.b) A (rillmeier and ll :acht= %ol. III= r?burg= 1524= pp.;+45> BProblems of Present+da) Christolog)=B @ "ahner! Theological )n$estigations= %ol= I= :altimore= 15*1.Gback

3*ee $ @semann= B'as Problem des historischen 8esus=B 9eitschrift f7rTheolo,ie und +irche= %ol. 21= 1524= pp.1,2+12;. /or the relation of the new to theold 7uest for the 8esus of histor)= cf. " lenc?ka= #eschichlichkeit und Personseinesu Christi.Studien /ur Christologischen Problematik der "istorischen esusfra,e!#ottingen= 15*-. Gback

3+@semann= while following in the footsteps of :ultmann= called for a drasticreversal from ker)gma orientation to histor) of 8esus interest. Amongst Catholicswho took up the challenge mention must be made of H 0 von :althasar= :reuning= H @Jng= H


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Hulsbosch= $ chillebeeckx= P chooenberg= C 'u7uoc= and 8 (alot. AmongProtestant theologians we mention @ :arth= H :raun= / :uri= ( $beling= $ /uchs= /(ogarten= $ 8Jngel= 8 @asper= $infahruno in den (lauben= H 0rs von :althasar= B/idesChristi=B in ponsa %erbi= $insiedeln= 15*6= pp.42+-5> ( $beling= Bas heisst(laube=B (%= ,1*= TJbingen= 1529> B8esus and /aith=B in ord and /aith= pp.,61+,4*> 'as esen des Christlichen (laubens= 8 C :


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:efore focusing on the particular Christological problems in Adventism we need toobtain a larger overview of the movement in order to more correctl) evaluate thesignificance of the parts to the whole. e plan= therefore= to firstl) obtain a picture ofAdventism as it sees itself in the religious spectrum of the times. econdl)= we willtrace briefl) the highlights of the Christological development within eventh+da)Adventism. Thirdl)= we will pause at the specific Christological problems that havearisen and show wh) the) have caused tension. #astl)= we propose to give a reasonfor the method of research and the choice of the four representatives that we have

chosen.

A A7&ent!"8 a" !t "ee" !t"e%

eventh+da) Adventism sees itself as a part of the Christian church standing in thetradition of the Protestant "eformation and having its roots running clear back to the&ew Testament.*+There is evidence that the movement considers itself as a restorerof old truths and a 3repairer of the breach3 in the law rather than as some fringe cultbent on startling the world with the 7ueer and the bi?arre.*,

eventh+da) Adventists believe that the heart of their message is 8esus Christ andHis atoning death on the cross. !ne well 7ualified to speak wrote the following

wordsE

BThe sacrifice of Christ as an atonement for sin is the great truth around which allother truths cluster. In order to be rightl) understood and appreciated= ever) truth inthe ord of (od= from (enesis to "evelation= must be studied in the light thatstreams from the cross of Calvar). I present before )ou the great= grand monumentof merc) and regeneration= salvation and redemption + the on of (od uplifted onthe cross. This is to be the foundation of ever) discourse given b) our ministers.B*-

The movement believes that it is to proclaim= along with other Christians= the $ternal%erities to a world lost in sin. According to #ero) $dwin /room= these $ternal%erities Bembrace the basic principles and provisions for the salvation of men= asspringing from and centering in the three persons of the (odhead= or Trinit).B*.The)

are eternal because (od is eternal. The) encompass ever)thing needed to carr) outthe sacred covenant + the Incarnation= Christ3s sinless life and vicarious= atoningdeath= resurrection and priestl) mediation and His glorious return. Central to theseverities is Christ3s spotless righteousness with which He clothes and transformssinners. Component factors embrace regeneration= ustification= sanctificationthrough the Hol) pirit and glorification. All of these are rooted in (od3s love= grace=compassion and power. These are the con7uering provisions to overcome sin and tobanish it from the universe. Thus= for /room= the $ternal %erities are simpl) the$verlasting (ospel in essence and operation. eventh+da) Adventism has beencalled to proclaim these essentials to the world.+/

/room has also demonstrated in his Pro'hetic


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increased his ecumenical stature..,The :ible Conference of 152, gave dueemphasis to a Christocentric approach in the church3s re+evaluation of dogma. .-

It is difficult to understand theological discussion within Adventism during the period152,+1591 without reference to "obert ' :rinsmead...Although on the fringes of theofficial church his impact has been significant. His soteriological message during the15263s and 15*63s was built on the traditional Adventist framework of the sanctuar)motif and embellished with ultimate perfectionism in the end time. 1//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.1/1

:rinsmead3s views were seen as divisive and the official church opposed aspects ofhis soteriolog) along with his Christolog).1/2Adventist theologians like Heppenstalland 'esmond /ord1/3advocated the sinless human nature of Christ and thecontrasting sinful human nature of man which would remain until glorification at thefinal eschaton.

In 152- Adventists published the book 8uestions on Doctrineas a result ofecumenical consultations with a group of non+Adventist scholars.1/)This book waslargel) the work of #ero) /room= alter "ead and "o) Anderson. Although not

approved b) an) official committee of the church it did have general exposure toman) Adventist minds.1/*It was an important watershed for Adventist Christolog).Adopting a classical ontological Christological stance the book has been widel)distributed amongst non+Adventists. It has helped to dispel the fears of evangelicalsregarding Adventist Christolog) but as the )ears have passed it has also served topolari?e Adventist thinking between so+called traditionalists and reformationists.


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Pauline expression representing the imputation of Christ3s righteousness to thesinner in ustification alone.122!n the other side of the spectrum has been Herbert'ouglass who maintains that 3righteousness b) faith3 is wider than ustification andincludes sanctification and in fact represents the possibilit) of saints livingrighteousl) as Christ did b) faith in (od.123


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relative to the sin problem.


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with theological themes. He continued his editorial work in $ngland and his articlesalso appeared regularl) in the Australian counterpart to the igns of the Times.1*2There are man) in the church toda) who believe that the contribution of $. 8.aggoner in the field of Christolog) is vital for the church3s fresh understanding of itsrole and for the forward thrust of the church as it seeks to fulfill its mission. In thelight of these facts it was thought important to look at the Christolog) of $. 8.aggoner.


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+*$ Heppenstall= BThe #aw in Adventist Theolog) and Christian $xperience=B'octrinal 'iscussions= ashington= '.C.E "eview and Herald PublishingAssociation= G15*,= pp.11+,*. Gback

++Hans @ #a "ondelle has studied at 0trecht tate 0niversit) and holds the Th.'.degree from the /ree 0niversit) of Amsterdam= where his promoter was 'r ( C:erkouwer. #a "ondelle oined the facult) of Andrews 0niversit)= The


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-2)bid.= pp.149+19,. Gback

-3)bid.= pp.1-2+1-*. Gback

-)8ames hite= BChrist $7ual with (od=B "eview and Herald= &ovember ,5= 19--=p.1-,. Gback

-*Se$enth-day Ad$entist %ncyclo'edia= $ditor ' / &eufeld= ashington= '.C.E"eview and Herald Publishing Association= 15**= pp.146*+1419. Gback

-+)bid.= pp.1,2;+1,24. :) 3spirit of prophec)3 the Adventist understands that (odspoke to and through $llen hite b) the inspiration of the Hol) pirit in a mannersimilar to prophets in :iblical times without impl)ing that her writings form part of thecriptural canon. Gback

-,/room= Mo$ement of Destiny= pp.12-+1-4. /room traces the semi+Arian views of0riah mith from 19*21959. He particularl) compares mith3s Thoughts on the"evelation as the author discusses "ev. 1E4. He notes mith3s modification of viewin comparing the first= second and third editions of 19*2= 19-2 and 1991. mith diedin 156; and /room states that in the 1544 revision of mith3s book this passage=

together with all others containing Arian concepts= were permanentl) deleted. /roomalso maintains that 8 H aggoner held to stricted view of Christ and denied thepersonalit) of the Hol) pirit. )bid.Gback

--illiam Prescott D1922+1544F educator and editor. as president of :attleCreek College D1992+1954F= then of 0nion College and alla alla College."ecogni?ed as a :iblical scholar. tarted ministerial training work at Avondalechool= Australia= then had charge of Adventist work in $ngland= where heassociated with $ 8 aggoner. In 1561 was elected vice+president of the (eneralConference. as chairman of "eview and Herald board= and editor of "eviewD156;+1565F= then of Protestant


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./"obert ' :rinsmead is an Australian of Adventist background who attendedAvondale College for a period but never entered the organi?ed church work. A self+made scholar and a writer of no mean abilit)= he championed the Banctuar)AwakeningB movement in the 15263s and 15*63s and then made a theologicalsomersault in the 15-63s to champion the "eformed doctrine of 8ustification b) /aithalone.


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the substitutionar) atonement of the cross and the primac) of 8ustification b) /aith.Gback

111"aoul / 'ederen= of "oman Catholic background= became a eventh+da)Adventist as a )oung man. ith a thorough $uropean educational background hetrained for the Adventist ministr) and worked as a minister and later as a trainer ofministers at the eventh+da) Adventist College at Collognes= /rance. Aftercompleting a doctoral degree in Historical Theolog) at the 0niversit) of (eneva= he

was called to lecture at the eventh+da) Adventist Theological eminar) at Andrews0niversit) in 15*4. 0pon the departure of Heppenstall in 15**= 'ederen wasappointed as chairman of the 'epartment of Theolog) and Christian Philosoph)= apost he still holds in 159, at the time of writing. 'ederen has consistentl) taught acourse in Christolog) at the eminar) during these )ears and has had an importantand moulding influence on the ministr) of the eventh+da) Adventist Church. Gback

112ee " ' :rinsmead=A *e$ie6 of the A6akening Message! , parts= Gn.p. =15-,+;> (eoffre) 8 Paxton= The haking of Adventism= 'elawareE Qenith Publishers=Inc.= 15--= pp.1,1+1,9. Gback

113ee Paxton= The Shaking of Ad$entism!pp.1,2+142. Gback

11)H $ 'ouglass= Bh) (od is 0rgent and et aits= *e$ie6 and "erald!specialissue= B"ighteousness b) /aithB D 8esus= the otherwise He could not have partaken of our nature= but would havehad an infinite and wholl) extra+human advantage which would have rendered faithunnecessar)B Dp.19-F. &otice the statement on perfectionE BThe primar) end andpurpose of the Advent and finall) in 15-9 itassumed its current name=Ad$entist *e$ie6.Perhaps the name most widel) usedto identif) the maga?ine in the 0nited tates is *e$ie6 and "erald. Gback

11-There is controvers) as to whether /room represents enlightened= progressiveAdventism built on the best in the past or whether he represents a subtle departurefrom the faith. Gback

11./room= Mo$ement of Destiny= pp.45;+21-. Gback

12/)bid.= pp.;2-+;-4. Gback

121A :ible Institute was held at


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3righteousness b) faith3 controvers). A statement was issued after the Conference.Gback

12*& C ilson= BAn !pen #etter to the Church=BAd$entist *e$ie6!B Gback

1)3$ ( hite= The #reat Contro$ersy et6een Christ and Satan=


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1)+)bid.= p.1;92. Gback

1),:ecame assistant editor of the Signs of the Timesin 1994 and editor in199*=which post he held until thirdl)= we will give an anal)sis of her Christolog)> and= lastl)= we will seekto give an evaluation and criti7ue of this aspect of her theological contribution.

1 A H!"t#r!$a% S=et$h # E%%en G Wh!te1

$llen (ould Harmon was born on &ovember ,*= 19,-= near (orham=


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/rom 192,+22 the) lived in "ochester= &ew ork= bus) printing church periodicalssuch as the *e$ie6 and "eraldand the outh>s )nstructor. In &ovember 1922 thehites moved to new head7uarters in :attle Creek= A Criti,ue ofthe ook Pro'hetess of "ealth= prepared b) the staff of the $llen (. hite $state=ashington= '.C.= 15-*> Arthur (rosvenor 'aniells= The Abiding #ift of Pro'hecy= '. A.

'elafield= %llen #. (hite in %uro'e= ashington= '.C.E "eview and HeraldPublishing Association= 15-2> T Houses 8amison=A Pro'het Among ou= 8 & #oughborough=The #reat Second Ad$ent Mo$ement!ashington= '.C.E "eview and HeraldPublishing Association= 1562= 1565> /rancis ' &ichol= %llen # (hite and "er Critics=ashington= '.C.E "eview and Herald Publishing Association= 1521> "onald #&umbers= Pro'hetess of "ealth0 A Study of %llen # (hite!&ew orkE Harper and"ow= 15-*> Se$enth-day Ad$entist %ncyclo'edia= Commentar) "eference eries=%ol. 16= ashington= '.C.E "eview and Herald= 15**= pp.146*+1419> Horace 8haw= BA "hetorical Anal)sis of the peaking of Arthur #. hite= %llen # (hite0 Messenger to the *emnant=ashington= '.C.E "eview and Herald Publishing Association= 15*5> Arthur #. hite=The %llen #. (hite (ritings= ashington= '.C.E "eview and Herald PublishingAssociation= 15-;> 8ames hite= Life Sketches! Ancestry! %arly Life! Christian%&'erience and %&tensi$e Labors! of %lder ames (hite! and "is (ife! Mrs. %llen #(hite= :attle Creek= /rancis


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hite and eventh+da) Adventism=B Ph.'. dissertation= Clark 0niversit)= 15;;.Gback

2illiam cf. Se$enth-day Ad$entist ible Students> Source ookCommentar) "eferenceeries= %olume 5= ashington= '.C.E "eview and Herald Publishing Association=15*,= pp.*2-+ **,> /rancis ' &ichol! The Midnight Cry= Takoma Park= ashington='.C.E "eview and Herald Publishing Association= 1544. Gback

3In


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and inspirational nuggets.

$llen hite3s range of theological interest covered aspects of the plan of salvationfrom the inception of sin in heaven to the final restoration of all things. This theme ofwhat she called 3the great controvers) between Christ and atan3 became theburden of much of her writing. These thoughts first found expression in four volumesentitled S'iritual #iftsappearing from 1929+19*4. The messages in these volumeswere refined and amplified in another four volumes appearing under the title= The

S'irit of Pro'hecyduring the )ears 19-6+1994. /urther development took place andthese books were replaced with the five volumes of the Conflict of the Ages series=namel)= Patriarchs and Pro'hetsD1956F> Pro'hets and +ingsD151-F> Desire of AgesD1959F>Acts of the A'ostlesD1511F and The #reat Contro$ersy:etween Christ andatan D1999F. The nature of these writings is not exegetical but could be describedas an expositor)= homiletical and descriptive surve) of the criptures set in adevotional and spiritual framework.

If one compares the st)le of the writing of $llen hite in her earlier works such as%arly (ritingsand S'iritual #iftswith such books as The Desire of AgesD1959F= TheMinistry of "ealingD1562F orActs of the A'ostlesD1511F= one discovers adevelopment and growth in her st)le of language and expression.

:uilding her own librar)=11

she devoted time to the reading of books of a devotionaland theological nature on :iblical and historical themes. All of this contributed to thedevelopment of her own writing st)le.

ith the tremendous amount of writing= $llen hite felt it necessar) to emplo)literar) assistants to aid in the checking= correcting= cop)ing and compiling of thematerial. The actual role of these literar) assistants has been the subect ofcontrovers).12The secretaries would often have to gather existing written materialb) $llen hite from periodical articles or manuscripts to form the basis of some newbook.13It is now also clear that in the preparation of her articles and books materialb) other authors found in various sources was carefull) selected for incorporation inher writings. This 7uestion of $llen hite3s use of other sources has also elicitedmuch discussion and is at present receiving scholarl) investigation b) the leadership

of the eventh+da) Adventist Church.1)

In the volume of material covering periodical articles= manuscripts= pamphlets= lettersand books it is understandable that there is a certain amount of repetition ofmaterial. This must be borne in mind in making an) investigation of the subect. It isimportant to find the context of a particular statement to see how the author intendedit to be understood. This is= of course= particularl) vital when material in compilationsput together after the death of $llen hite is studied. The compiler might take aparagraph and use it to emphasi?e a certain point when the original context of theparagraph might throw a different light on the material.

$llen hite is also not a s)stematic theologian and her views on Christolog) mustbe gleaned from her whole corpus of writings. Her magnum opus on Christolog)=The Desire of Ages= is= likewise= not a s)stematic theolog)= but a descriptive anddevotional stud) on the life of Christ.

KKKKK

."eference has alread) been made to the fact that as a result of the accident which

$llen hite had at the age of nine her formal education was hampered. Afterintermittent efforts= she made a brief last attempt at school at about the age of 1,=and again suffered failing health. Her later education came from reading and fromcontacts with others. he must have been strongl) motivated to have spent so muchof her life in writing. Gback

1/In harmon) with the provisions of $llen hite3s will calling for the publication ofbooks compiled from her manuscripts= and her instruction that various of her articleswhich had appeared in the ournals of the church should be reprinted= the :oard ofTrustees of the hite $state + which her will created to care for her writings haveissued man) posthumous works. A few selected titles are givenE Counsels on "ealthD15,;F> Messages to oung Peo'leD15;6F> %$angelismD154*F> The Ad$entist "omeD152,F> Selected Messages= :ooks 1 N , D1529F. /or a complete list up to 15*1 see

Comprehensive Index to the ritings of $llen (. hite=


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13&ote the articles in The *e$ie6 and "eraldfrom 8ul) ;= 151; to /ebruar) ,*=1514 which formed the substance of Pro'hets and +ingspp.9-+;66 which waspublished in 151*. Gback

1)This 7uestion of $llen hite3s use of sources will come up for more detaileddiscussion in the evaluation. Gback

III E%%en Wh!te" Chr!"t#%#'(

The material forming the substance of $llen hite3s Christolog) lies scatteredthroughout her writings. It is our task to discover the dominant themes andtendencies in her thought. Is there an) progression in her Christological views fromthe earliest times to her mature )ears Is there general harmon) in her ideas or isthere contradiction in the mass of material 'oes she approach Christolog) 3fromabove3 or 3from below3 ould she find herself comfortable in the ontological= thefunctional or some other classification of Christolog)

:ecause the main focus of this dissertation is on the Incarnation it was felt best toconcentrate on this area of Christolog) in our description of $llen hite3s position.This in itself is a broad field and offers much scope for the student of $llen hite.

After careful research and anal)sis it was decided to present three sections on theIncarnation= namel)= Incarnation and &ature= Incarnation and in and Incarnationand (race. The first will deal with the Person of Christ= the second with therelationship between Christ and sin and the third with the work of Christ. To giveperspective we will present $llen hite3s views of the pre+existence of Christ beforewe tackle the Incarnation and then will close with a picture of Christ in the future. #etus commence with her views regarding Christ3s preexistence.

A The Pre6e5!"ten$e # Chr!"t

$llen hite alwa)s professed the pre+existence of Christ and in her later writingscame out clearl) in support of the eternit) of Christ and His e7ualit) with the /ather

in nature and essence. &ote her declaration in 195,1*on the essential e7ualit) ofChrist with the /ather in His pre+existent stateE BThe onl) wa) in which the fallen racecould be restored was through the gift of His on= e7ual with Himself='ossessingthe attributesof (od.B1+To actuall) possess the attributes of (od would place Christon an essential e7ualit) with the /ather. In 195- $llen hite said of ChristE BHe isthe eternalself+existent on.B1,Here she is clear that Christ had no beginning but iseternal. In her book= The Desire of Ages= written in 1959= she states on His eternit)EB/rom the da)s of eternit) the #ord 8esus Christ was one with the /ather> He was3the image of (od3= the image of His greatness and maest)= 3the outshining of Hisglor).B1-In a ver) important article in the *e$ie6 and "eraldin 156* these

concepts regarding the pre+existence= the eternit) and the e7ualit) of Christ with the/ather were pennedE

B:ut while (od3s ord speaks of the humanit) of Christ when upon this earth= it alsospeaks decidedl) regarding His pre+existence. The ord existed as a divine being=even as the eternal on of (od= in union and oneness with His /ather. /romeverlasting He was the


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In the remainder of the passage in S'iritual #iftsthe suggestion is made that the/ather gave authorit) to His on= exalted Him and endowed Him with unlimitedpower and command. This is= of course= in connection with the coming creation ofman but it does sound as if the position of Christ was in doubt and as if (od the/ather bestowed the authorit) on Christ which was not His inherentl). It sounds inthis passage as if the on is subordinate to the /ather.

e move on to the comparative section as it appeared in The S'irit of Pro'hecy=%ol. 1= of 19-6E

Batan in Heaven= before his rebellion= was a high and exalted angel= next in honorto (od3s dear on...He GChrist was one with the /ather before the angels werecreated. atan was envious of Christ= and graduall) assumed command whichdevolved on Christ alone. The great Creator assembled the heavenl) host= that hemight in the presence of all the angels confer special honor upon His on...The/ather then made known that it was ordained b) himself that Christ= his on= shouldbe e7ual with himself> so that wherever was the presence of his on= it was as hisown presence. The word of the on was to be obe)ed as readil) as the word of the/ather. His on he had invested with authorit) to command the heavenl)host...atan was envious and ealous of 8esus Christ...:ut Christ was acknowledged

sovereign of Heaven= his power and authorit) to be the same as that of (odhimself...The) Gatan and his s)mpathi?ers were discontented and unhapp)because the) could not look into his G(od3s unsearchable wisdom and ascertain hispurposes in exalting his on 8esus= and endowing him with such unlimited powerand command. The) rebelled against the authorit) of the on...The) Glo)al angelsustified the act of (od in conferring honor upon 8esus Christ....The) clearl) set forththat 8esus was the on of (od= existing with him before the angels were created>and that he had ever stood at the right hand of (od=...22

The above is similar in sentiment but more expansive than the 1929 presentation.!nce again there is the ealous) on the part of atan over the exaltation andendowment of 8esus Christ and the conferring of honor upon Him. There is theadditional thought in the 19-6 material on the oneness of Christ with the /ather and

their e7ualit). &ote= BHe GChrist was one with the /ather before the angels werecreated...it was ordained b) himself that Christ= his on= should be e7ual withhimself.B23The unit) of the /ather and the on is stated= a unit) which reaches backbefore the creation of the angels. Christ is declared to be the on of (od existingbefore the angelic creation and that he had ever stood at the right hand of (od.However= it is not clear whether this unit) is an eternal one or whether the e7ualit) ofChrist with the /ather is a delegated e7ualit) or an inherent one of nature. It mustalso be said that the passage of 19-6 sounds clearer than the one of 1929=indicating that the unit) of the on and the /ather had been of long standing and thespecial exaltation and endowment of Christ was a special act in view of the

participation of Christ in the creation of man.

e now finall) look at Patriarchs and Pro'hets= written in 1956= and compare thesection covering the same ground as in the previous two worksE

BChrist= the ord= the onl) begotten of (od= was one with the eternal /ather + one innature= in character= in purpose + the onl) being that could enter into all the counselsand purposes of (od. 3His name shall be called onderful= Counselor= The might)

(od= the everlasting /ather= The Prince of peace3...The /ather wrought b) his on inthe creation of all heavenl) beings...in originated with him= who= next to Christ= hadbeen most honored of (od= and was highest in power and glor) among theinhabitants of heaven...And coveting the glor) with which the infinite /ather hadinvested his on= this prince of angels aspired to power that was the prerogative ofChrist alone ...#ucifer allowed his ealous) of Christ to prevail= and became the moredetermined...The @ing of the universe summoned the heavenl) hosts before him=that in their presence he might set forth the true position of his on= and show therelation he sustained to all created beings. The on of (od shared the /ather3sthrone= and the glor) of the eternal= self+existent !ne encircled both...The exaltationof the on of (od as e7ual with the /ather was represented as an inustice to#ucifer...There had been no change in the position or authorit) of Christ. #ucifer3senv) and misrepresentation= and his claims to e7ualit) with Christ= had made

necessar) a statement of the true position of the on of (od> but this had been thesame from the beginningB. 2)

Here there is still further progression of thought in stating that Christ3s e7ualit) withthe /ather is one of natureas well as character and purpose. The glor) of theeternal= self+existent !ne encircles both the /ather and the on. Here it is clearl)indicated that Christ3s e7ualit) with the /ather had ever been such= but that atan3sealous) over Christ concerning his participation in the creation of man had made adeclaration of the position necessar).

This writer submits that in comparing these three works over the period 1929 to1956 there is a progressive clarit) in enunciating the Christolog) of $llen hite withrelation to the nature and person of the pre+existent Christ. e would suggest that

what we are dealing with here is not contradiction. The earlier work did contain thegerminal thought which was expanded and refined through the )ears. hile neverclearl) adopting an Arian position= $llen hite was surrounded with some Adventistleaders who thought in this line and she= no doubt= worked in the theological milieuof her time. It is 7uite remarkable that while a form of semi+Arianism was evident inAdventism up to the end of the 15th centur) that $llen hite was able to avoid thepitfall.2*&o doubt her own thinking and understanding of the subect also grew andhence her language and expression became clearer.2+

It is important to note that well before the appearance of Patriarchs and Pro'hetsin

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1956=$llen hite was alread) using terms such as 3eternal3 and 3everlasting3 inrelation to Christ. In 19-9 she contrasts the unworthiness= weakness and inefficienc)of man with 3the eternal on of (od3.2,In 1991 when she described the price Christpaid on Calvar)= she sa)sE BHis throne is from everlasting= and his kingdom shallhave no end.B2-It is helpful to remember $llen hite3s ascription of Christ as eternaland e$erlastingin 19-9 and 1991 in giving consideration to the previousl) fromPatriarchs and Pro'hetsit simpl) states the position of Christ same from thebeginning.2.

It is also of interest to note that $llen hite said in 19-4 that the sentence of deathwould be borne b) a substitute of greater value than the law of (odE 3:ut a plan wasdevised that the sentence of death should rest upon a substitute of superior value tothe law of (od.33/To man) Christians this statement might appear banal but it shouldbe remembered that for eventh+da) Adventist who place such emphasis on themoral law of (od as the standard of righteousness and as a transcript of thecharacter of (od= the statement is significant for the person of Christ.

After 1956 $llen hite3s thoughts on the eternit) and the e7ualit) of the on with the/ather in Christ3s pre+existent state are clearl) and forcefull) enunciated. Could it bethat the and The #reatContro$ersy= p.45;E BChrist...was one with the eternal /ather= + one in nature= incharacter= and in purpose.B The reader will notice that certain words of $llen hiteare underlined for emphasis. This is m) own emphasis and will be occurring

throughout this chapter. If at an) point the emphasis is $llen hite3s own this will bestated. Gback

1,$. (. hite=


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the issue b) )ear= month and da). As $llen hite usuall) onl) had one article ineach issue it is eas) to locate the statement or thought. In the bibliograph) the fulltitle of articles and the page numbers in the relevant periodical will be given. G back

2-$. (. hite= *e$ie6 and "erald= August ,= 1991. ee also )bid.= !ctober ,-=1992E B8esus laid aside his robes of ro)alt)= stepped down from his eternal throne...Bee similar thought in )bid.= 'ecember 1= 1992. Gback

2.A significant title which $llen hite applies to Christ in His pre+existence as wellas during His Incarnation is 3195, Ste's to Christ> 195* Thoughts from the Mount of lessing> 1959 The Desireof Ages> 1566 Christ>s ObBect Lessons> 1566+1565 Testimonies= %ols. *=-=9=5> 156;%ducation> 1562 The Ministry of "ealing> 1511 The Acts of the A'ostles> 151;Counsels to Parents= Teachers and Students> 1512 #os'el (orkersDnew editionF>151- Pro'hets and +ings. Gback

0 The In$arnat!#n an7 Natre

#et us now address ourselves to $llen hite3s teaching regarding the Incarnationand the nature of Christ. e will firstl) present her views on the :iblical concept of

the kenosis> secondl)= her teaching in connection with the two natures of Christ>thirdl)= we will give attention to her understanding of the m)ster) of the Incarnation>fourthl)= we will show her concepts on the divinit) of Christ> and lastl)= we will noteher emphasis on the humanit) of Christ.

1 The Ken#"!"

hile $llen hite did not advocate the modern theories of the kenosis=32she didadvocate some form of kenosis in harmon) with the teaching of Philippians ,E*+9.hen the pre+existent Christ adopted humanit) and became man what did He

surrender and give up 'oes $llen hite believe that He laid aside some of theattributes of deit) or all of them or none of them 'oes she teach that Christ was still(od while on earth or does she teach that He ceased to be (od in the Incarnation

$llen hite in man) places states what Christ sacrificed and laid aside in becominga man. he states that He sacrificed His maest)= His splendor= His glor) and Hishonor in adopting humanit).33The glor) which He left is explained as the Bglor) ofthe heavenl) kingdom=B3)the Bglor) of the /atherB3*and Bthe glor) which He had withHis /ather before the world was.B3+/urthermore= she sa)sE BHe left the glor) ofcreation and the glor) of instituting and administering the law with the /ather.B3,$lsewhere she states that Christ Bleft His throne of glor)B= or exchanged Bthe throneof light and glor) which He had with the /ather for humanit)=B3-and Bstepped downfrom the glorious throne in heaven.B3.He Blaid aside His ro)al robes and His kingl)crownB)/and left BHis ro)al throneB)1and Bthe ro)al courts.B)2Christ also Bleft Hisriches and His high commandB)3and BHis heavenl) homeB))and Blaid off His gloriousdiadem.B)*

There are= therefore= man) things which $llen hite sa)s Christ laid aside inbecoming man. However= she does not state that Christ laid aside His essential deit)or divinit) or the attributes of (od in adopting human nature. Instead of sa)ing thatChrist laid aside His divinit)= she states repeatedl) that Christ Bclothed His divinit)

with humanit)B or He Bveiled His divinit) with humanit).B These phrases or similarones are used approximatel) 1,2 times in her *e$ie6 and "eraldarticles alone inthe period from 19-,+1514.)+These phrases are so important and representative of$llen hite3s thought that we wish to 7uote one clear example of eachE

B/or our sake He stepped down from His ro)al throne= and clothed "is di$inity 6ithhumanity. He laid aside His ro)al robe= His kingl) crown= that He might he one withus.B),

e give an example of the other phrase usedE BThe but He hadclothed His divinit) in humanit).B*1$llen hite does not propound a modern kenotictheor) which emaciates the divinit) of Christ. &otice her wordsE BHe veiled Hisdivinit) with the garb of humanit)= but "e did notpart with His divinit). B*2According

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to her= Christ did not lose His divinit) when He became man. He was not simpl) agood man who had been (od before. he sa)sE BThough He took humanit) uponHimself= He was divine. All that is attributed to the /ather Himself is attributed toChrist.B*3$llen hite has a ver) high view of the deit) of the and in "im #od "imself camedo6n from hea$en= and clothed Himself in the habitiments of humanit). B*)Indescribing the visit of 8esus Christ to the temple in 8erusalem she sa)sE BThe secondtemple was honored= not with the cloud of 8ehovah3s glor)= but with the livingpresence of !ne in whom dwelt all the fullness of the (odhead bodil)= + (od Himselfmanifest in the flesh.B**

2 The T9# Natre"

$llen hite maintains that the divine and human natures were combined to form oneperson. he writesE Bas the human nature of the on of the two natures were m)steriousl) blended inone person + the


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B:eneath the lowl) guise of 8esus= the) recogni?ed the presence of 'ivinit). The)gave their hearts to Him as their aviour= and then poured out their gifts + gold= andfrankincense= and m)rrh.B,)peaking of the priest who performed the dedication of8esus in the temple= $llen hite affirms that he did not sense that the !ne l)ing inhis arms was the @ing of glor).,*

$ven in the da)s of His childhood BHe was the divine on of (od= and )et a helplesschild.B,+

In the earthl) life of Christ the manifestation of His glor) was subdued and Hismaest) veiled that the weak vision of finite men might behold it. BIn the e)es of theworld He possessed no beaut) that the) should desire Him> )et He was theincarnate (od= the light of heaven and earth.B,,Christ did not surrender His essentialdeit) in becoming a man. In accomplishing the redemption of man= $llen hitecommentsE BThis was not done b) going out of Himself to another= but b) takinghumanit) into Himself.,-In 199- she wrote regarding Christ3s Person as being divineEBHe was (od while upon earth= but He divested Himself of the form of (od= and in itsstead took the form and fashion of a man...He laid aside His glor) and His maest).He was (od= but the glories of the form of (od He for a while relin7uished.B,.

In conversation with the Pharisees and rulers 8esus Christ made a startling

declaration regarding Himself in relation to Abraham when He said= B%eril)= veril)= Isa) unto )ou= before Abraham was= I A


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was not used to unfair advantage of His humanit). And )et there are the man)indications of the divinit) of His Person in His abilit) to read thoughts and hearts andthe future. He forgave sin in the capacit) of His being the eternal on of (od. Hismiracles were an evidence of His His bod) was strong and health)...Ph)sicall) as well as spirituall)= Hewas an example of what (od designed all humanit) to be through obedience to Hislaws.B112BChrist is a perfect representation of (od on the one hand= and a perfect

specimen of sinless humanit) on the other hand.B

113

In this section on Incarnation and nature we have sought to describe $llen hite3sviews on various aspects of this subect. e have presented her ideas on thekenosis= the two natures of Christ= the m)ster) of the Incarnation= the divinit) ofChrist and His humanit). In a later section on anal)sis we will take a closer= criticallook at the problem of the relationship between the divinit) and humanit) of Christ in$llen hite3s presentation. /or the present we turn our attention to her position onIncarnation and sin.

KKKKKKKKKKKKKKKKK

32The reader is referred to footnote 16 in chapter one. Gback

33$. (. hite= *e$ie6 and "erald=


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3, )bid.= 8anuar) 4= 1991. Gback

3-ee $. (. hite= *e$ie6 and "erald= 'ecember 5= 1994> eptember 11= 1999.Gback

3.$. (. hite= *e$ie6 and "erald= 'ecember 11= 1999. Gback

)/)bid.= 'ecember 1= 1992> 8une 11= 1995> /ebruar) 19= 1956> 8une 16= 1956>/ebruar) 2= 1952> 8ul) 5= 1952> eptember ,,= 195*> 8ul) 19= 1955> !ctober 1-=1955> &ovember ,1= 1955> eptember ;= 156;> /ebruar) 12= 151,. Gback

+/$. (. hite= BThe #ife of Christ=B *e$ie6 and "erald= 'ecember ;1= 19-,. Gback

+1$. (. hite= BThe "elation of Christ to the #aw is not 0nderstood=B *e$ie6 and

"erald= /ebruar) 4= 1956. Gback

+2$. (. hite= BChrist our Hope=B *e$ie6 and "erald= 'ecember ,6= 195,. Gback

+3$. (. hite= The Desire of Ages= p.;,*. Gback

+)$. (. hite= The Desire of Ages= p.26-. ee also *e$ie6 and "erald= April ,;=1952. Gback

+*$. (. hite= BThe Treasure of Truth "eected=B *e$ie6 and "erald. April ;= 1954.Gback

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oks/webster/ccac02-IIIb.htm#58!%2358!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#59!%2359!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#60!%2360!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#61!%2361!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#62!%2362!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#63!%2363!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#64!%2364!http://www.sdanet.org/atissue/books/webster/ccac02-IIIb.htm#65!%2365!


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++$. (. hite= B!ur ords + &o. ,=B *e$ie6 and "erald= 8anuar) ,2= 1959. Gback

+,$. (. hite= BCorrect %iews Concerning the Testimonies=B *e$ie6 and "erald=August ;6= 156*. Gback

+-$. (. hite= BCornelius= a eeker for Truth=B *e$ie6 and "erald= April *= 1511.ee also *e$ie6 and "erald= 8anuar) 1;= 156;> 8ul) 1*= 1514. Gback

+.$. (. hite=


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-+ )bid.= p.1;5. Gback

-,$. (. hite= The Desire of Ages= p.1*,. Gback

-- )bid.= p.1*9. It is interesting to note that $llen hite ascribes infinite wisdom toChrist. Gback

-. )bid.= pp.19-=195. Gback

./ )bid.= p.15-. Gback

.1!bserve her wordsE BHe knew that he was in the presence of !ne who could readthe thoughts= and to whom all things were possibleB DThe Desire of Ages= p.159F.Gback

.2 )bid.= p.,;9. B:ut 8esus gave them an evidence of His divinit) b) revealing theirsecret thoughts.B Gback

.3!bserveE BThe aviour read the heart of 8udas> He knew the depths of ini7uit) towhich= unless delivered b) the grace of (od= 8udas would sinkB DThe Desire of Ages=p.,54F. ee also )bid.= p.*2;. At the last supper= Bb) reading the secret purpose of

the traitor3s heart= Christ gave to 8udas the final= convincing evidence of His divinit)BD)bid.= p.*22F. It is interesting to note that $llen hite considers this abilit) asevidence of Christ3s divinit) rather than the guidance of the Hol) pirit as someprophet might experience. Gback

.)he writesE BHis prophetic glance takes in the experience of His servants throughall the ages till He shall come the second timeB DThe Desire of Ages= p.;2,F. Gback

.*8esus gave the rabbis an evidence of His divinit) b) showing that He read theirheartsB DThe Desire of Ages= p.42*F. ee also )bid.= p.*6,. Gback

.+In connection with the accusers of the woman caught in adulter)= $llen hitewrites of 8esusE BHe read the heart= and knew the character and life+histor) of ever)

one in His presenceB D)bid.= p.4*6F. This is certainl) a view of Christ which placesHim in a different categor) from other men. Gback

.,&ote her wordsE Bhile he Gimon thought himself reading his (uest= his (uesthad been reading himB D)bid.= p.2*-F. Gback

.-$llen hite links this phenomenon with certain important experiences in Christ3slife. The first is on Christ3s visit to 8erusalem at the age of 1,. he writes concerning8esus and His parentsE B!n His face was a light at which the) wondered. 'ivinit)was flashing through humanit)B DThe Desire of Ages= p.91F. Again in the wildernesstemptation Bdivinit) flashed through suffering humanit)B D)bid.= p.1;6F. Then at the

cleansing of the templeE B#ooking upon Christ= the) behold divinit) f lash through thegarb of humanit). The


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1/-$. (. hite= B&otes on Travel=B *e$ie6 and "erald= /ebruar) 16= 1992.Amplif)ing this thought $llen hite sa)s that because of His genuine humanit)Christ was brought to the Blevel of man3s feeble facultiesB D*e$ie6 and "erald='ecember 11= 1999F> Bsought strength from His /ather B D*e$ie6 and "erald= found pra)er Ba necessit) and a privilegeB D*e$ie6 and "erald= 'ecember9= 1564F. Gback

1/.$llen hite sa)s in this connection that BChrist knew the griefs of human natureBD*e$ie6 and "erald= that BHe fought the battle in painfulness5@*e$ie6 and "erald= April 15= 199-F> that He accepted humanit) with its attendantills D*e$ie6 and "erald!ctober ;= 151,F> and that He suffered as a man D*e$ie6and "erald= &ovember 19= 1956F. Gback

11/$. (. hite= The Desire of Ages= p.49. ee also #etter 5-= 1959= in 8uestionson Doctrine= p.***. Gback

111$. (. hite= #etter ;2= 1954= in 8uestions on Doctrine= p.*51. Gback

112$. (. hite= The Desire of Ages= p.26. Gback

113$. (. hite=


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2 The State # S!n

All will agree that $llen hite clearl) taught that Christ committed no actual sin inHis human life. hen it comes to the state of sin the issues are more complex. 'id$llen hite teach that Christ took the human nature of man before or after the fall'id Christ in His human nature start where all other children start 'oes $llen hitemaintain that the human race was affected b) original sin or not If the race hasbeen= was Christ also affected in this wa) or was He exempted 'id Christ have thesame human nature that the converted man has= and if so= can all Christians live theunsullied life which Christ lived To these issues in $llen hite we will now addressourselves.

a. Christ Took Fallen Human Nature

$llen hite states man) times that Christ took our nature upon Himself. BHe left Hisriches= His maest)= and His high command= and took upon Himself our nature.B12-Here she is clearl) speaking about human nature. BHe laid off His kingl) crown andro)al robe= and for our salvation assumed human nature.B12.However= $llen hitegoes further than this. In describing the humanit) which Christ took she sa)s thatBHe accepted humanit) when the race had been weakened b) four thousand )earsof sin.B13/

$llen hite in numerous passages states that Christ took upon Himself our fallennature. In 19-4 she wroteE BThe @ing of glor) proposed to humble Himself to fallenhumanit)U He would place His feet in Adam3s steps. He would take man3s fallennature and engage to cope with the strong foe who triumphed over Adam.B131In thethird volume of S'irit of Pro'hecywhich appeared in 19-9 she said of Christ inrelation to man that He B assumed their fallen nature.B132In 195* she was stillconsistentl) speaking in this vein when she wroteE

BChrist the spotless on of (od= honored humanit) b) taking upon Himself fallen

human nature.B

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In the same )ear she spoke of Christ connecting our fallen humannature with His divinit)E

BThough He had no taint of sin upon His character= )et He condescended to connectour fallen human nature with His divinit). :) thus taking humanit)= He honoredhumanit). Having taken our fallen nature= He showed what it might become= b)accepting the ample provision He has made for it= and b) becoming partaker of thedivine nature.B13)

In her classic= The Desire of Ages= which appeared in 1959= she wroteE B&otwithstanding that the sins of a guilt) world were laid upon Christ= notwithstandingthe humiliation of taking upon Himself our fallen nature= the voice from heavendeclared Him to be the on of the $ternal.B13*&ot onl) does $llen hite speak ofChrist taking our fallen nature upon Himself= but she also speaks of taking uponHimself man3s sinful nature. he wroteE BClad in the vestments of humanit)= the onof (od came down to the level of those He wished to save. In Him was no guile orsinfulness> He was ever pure and undefiled> )et He took upon Him our sinfulnature.B13+$llen hite furthers her thought b) stating that human nature Bdegradedand defiled b) sinB >13,came in Bthe likeness of sinful fleshB>13-upon Himself Btheoffending nature of manB>13.its deteriorated condition.1)/It is interesting in nature into note that $llen hite does not sa) that Christ possessed a sinful nature= but thatHe Btook upon Him our sinful nature.B

Thus far we have seen that $llen hite taught that Christ took upon Himselfhumanit)= fallen humanit)= our sinful nature= the infirmities of degenerate humanit)and our nature in its deteriorated condition. :efore addressing ourselves to thisparticular problem we will view the other side of the subect b) observing her strongpronouncements on the sinlessness of Christ in the extreme.

b. Christ's State of Sinlessness

There are strong indications that for $llen hite sin was foreign to Christ not onl) inword= thought or deed= but to the ver) depths of His soul. he sa)s repeatedl) thatChrist was free from the ver) taint of sin. BAnd thus He who knew not the taint of sin=pours out His life as a malefactor upon Calvar)...&ot onl) did Christ die as oursacrifice= but He lived as our example. In His human nature He stands complete=perfect= spotless.B1)1Christ was Bfree from the taint of sinB>1)2He was Bfree fromever) taint of selfishness.B1)3he is emphatic that Christ throughout His life was freefrom the taint of sin.1))

!ther terms which $llen hite emplo)s to indicate Christ3s state of sinlessness arethe absence of corruption= pollution and defilement. he writes of Christ that BHe

was unsullied with corruption= a stranger to sin.B1)*

imilar language is used whenshe sa)sE B8esus was incorruptible and undefiled...B1)+Throughout His life Christ wasuntainted with corruption.1),$llen hite sa)s clearl) that Christ was Bborn without ataint of sin= but came into the world in like manner as the human famil).B1)-This is apowerful dialectical statement showing the thinking of $llen hite on the birth ofChrist. Here she is not speaking of deeds and actions but of state. /or $llen hiteChrist had no original sin.

Contrasting the lepros) of sin with the pure life of Christ she wroteE B:ut 8esus=coming to dwell in humanit)= receives no pollution.B1).If Christ entered the worldwithout corruption= or taint of sin or pollution= does $llen hite teach that all other

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men came into the world in the same state

peaking of eth= ust one step awa) from Adam= $llen hite sa)sE Beth was aworth) character= and was to take the place of Abel in right+doing. et he was a sonof Adam= like sinful Cain= and inherited from the nature of Adam no more naturalgoodness than did Cain. He was born in sin...B1*/And )et with regard to Christ whowas born 4=666 )ears later and Baccepted the results of the working of the great lawof heredit)=B1*1we have noted that $llen hite sa)s that He was Bborn without thetaint of sin.B1*2Here is a clear contrast between eth and Christ. !ne was born in sinand the !ther was born without sin.

&ote the great gulf between Christ and the ChristianE Batan could find nothing in theon of (od that would enable him to gain a victor). He had kept His /ather3scommandments= and there was n

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Crosscurrents in Adv Christology