EGW Theology R. Brinsmead

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    Good News for Seventh-Day Adventists

    The Theology of Ellen G. White

    Introduction

     As editor of Present Truth Magazine, I have, over the last four years, written reviews on

    three great sections of the Christian church—Romanism, Pentecostalism andevangelicalism. This has been done in the light of the great central doctrine of justificationby faith. ith !uther, I believe that this is the article of the standing and falling church. Ialso agree with T. ". Torrance, who said that justification by faith must call all systems,churches, creeds and #ractices into $uestion.

    %o we have #ublished material on justification by faith and Romanism, justification byfaith and the charismatic movement, justification by faith and the holiness movement, justification by faith and the current religious scene, etc. It seemed inevitable, therefore,that I should get around to justification by faith and Adventism.

     Adventism stands somewhat a#art from the rest of conservative Christianity. Thoughnumerically not very great &about three million strong', the %eventh(day Adventist Churchis nevertheless a strong body with far(flung mission stations, im#ressive institutions,indeed an organi)ational a##aratus which dwarfs that of most Protestant churches manytimes larger.

     Adventism is a real theological system. I feel that critics have not been as effective asthey might have wished because they have #ic*ed u# a few doctrinal #oints here andthere while failing to get to the roots of that system.

     Adventism is best re#resented by +llen . hite.-

     Although rs. hite did not write asystematic theology, there is no doubt but that she wrote in the framewor* of a theologicalsystem. %he herself fre$uently referred to Adventism as a /system of truth./

    %ur#risingly, no one, either a#ologist or critic, has heretofore #ublished a systematicanalysis of +llen hite0s theology. A#ologists have defended her visions, lauded hercontributions in the field of health &which are $uite considerable, too', and justified certain#redictions, etc. Critics have written on snatches of her teachings here and there. 1ut todate there has not been a #ublication which has really gra##led with her theology in asystematic way. That is the #ur#ose of this #ublication.

    I can claim some $ualification for the tas* at hand. "or several years I have gatheredmaterial for this wor*, not only by reviewing the theology of +llen hite, but by carefullyrelating every doctrinal #oint to the major theological controversies in the history of the

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    church.

    Plan of Aroach

    The reader should be a##raised of my #lan of a##roach2

    !. To begin with, if the reader is interested in chea# #olemics, he will be verydisa##ointed. I am not interested in that sorry business.

    ". 1oo* - is neither a criticism nor a defense of +llen hite0s theology. 3ur first tas* is tounderstand the system. And may I say $uite #ointedly, If any #erson is not interested inunderstanding +llen hite0s theology, he should not be interested in critici)ing it either4Irres#onsible criticism does more harm than good, and oftentimes it harms most the very#eo#le we are trying to set straight.

    3ur first tas*, therefore, is to lay the entire theological system right out so that we canreally understand its #roblem areas. 5aving done that, we can attem#t in 1oo* 6 AnEvangelical Reflection.

    #. Truth, justice and charity demand that we loo* at a #erson0s theology in its best light.hat a lesson 5ans 7ung, the great Catholic theologian, gives us in his boo* on 7arl1arth &Justification: The Doctrine of Karl Barth and a Catholic Reflection'4 In the first halfof the boo* 7ung #resents a digest of 1arth0s doctrine of salvation. 8oes he #ut 1arth inhis very worst light9 :o. Rather, he #resents his theology in its best light, holding u# itsstrongest #oints just as if he were in 1arth0s shoes. 5e does the tas* so well that 1arthhimself congratulates 7ung for #resenting such an accurate reflection of his theology.

    %hould any less be e;#ected of us9 I therefore invite the reader—es#ecially the one whowants to be a res#onsible critic—to come with me on an honest(to(goodness survey of+llen hite0s theology. 8on0t be afraid to ac*nowledge anything good. 8on0t bedisa##ointed if you find that she is even orthodo; on some #oints on which you were sureshe was heterodo;. &!ove rejoices in the truth. It is ready to believe the best of everyone.'rs. hite was, after all, the most #rolific woman writer of all time &about si;ty boo*s, orthirty million words', and very few men have ever written as much. 5er wor*s even attaina high degree of literary e;cellence.

    Therefore my tas* in 1oo* - is to #resent an outline of +llen hite0s doctrinal systemfrom beginning to end.

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    eternal verities—the odhead, the Trinity, Christology, the blood atonement, the finishedwor* of Christ, and above all, justification by grace, for Christ0s sa*e, through faith9

    ". e shall survey rs. hite0s theology in a systematic way, covering e#istemology&1ible', theology &od', anthro#ology &man', Christology &Christ0s Person and wor*',soteriology &law and gos#el, justification, sanctification', ecclesiology &church' and

    eschatology &last things'.

    #. e shall fre$uently #ause to see where rs. hite0s theology stands in the greatstream of church history. Particular note will be ta*en of where she stands in relation tothe great Christological and soteriological controversies in that history. 5ow does this#oint or that #oint com#are with the teachings of !uther, Calvin, esley, Arminius,Pelagius and so on9

    %. I have made it my business to try to read all  that rs. hite has said about a certainsubject before attem#ting a digest of her view#oint.

     Any res#onsible critic *nows the ha)ard of building a case on an incidental statement.reatest weight must always be given to #assages where a #articular matter is treated ina systematic way. It is shameful to erect straw men out of isolated statements. e alsoneed to be aware of the fact that rs. hite did not try to be a theologian in the classicalsense of the word. %he had no formal theological education. In fact, due to a childhoodmisfortune, she only obtained a third grade education. ost of her literature is of a very#ractical nature, written in the conte;t of concrete situations which arose in her ownchurch. These things are not #ointed out so that the reader will e;#ect to review theologyof /one candle #ower/ mentality. rs. hite was clearly a religious #henomenon andliterary genius in her own right. 1ut for all that, we must ma*e allowances for the way she

    e;#ressed theology in her own unso#histicated style. 3ur tas* is to get to the content andnot to haggle over isolated e;#ressions.

    &. The reader needs to e;ercise some #atience, because the #oints of real controversy inthe Adventist system are in the last cha#ter &eschatology'. any ma*e the mista*e oftrying to critici)e Adventist eschatology before they understand Adventist soteriology. Thisis a mista*e. !et us first ta*e a little time to e;amine the roots of the system.

    '. I have tried to be thorough in #resenting the outline of the following cha#ters withoutbeing too tedious. The reader will have to judge how well I have succeeded.

    1oo* - sim#ly attem#ts to faithfully #ortray The Theology of Ellen ! "hite. :o effort ismade to defend. :o effort is made to refute.

    Come, let us reason together4

    ——————————————————

    - rs. +llen . hite &-=6>(-?-@', along with her husband ames, was among those who founded the%eventh(day Adventist Church in the middle of the last century. "or a #eriod of seventy years of #ublic

    ministry, she was the authoritative s#o*esman of the church0s aims, outloo* and beliefs.

     Although she led Adventists in establishing a very thorough church organi)ation having duly a##ointedleaders, rs. hite herself held no administrative #osition in the church. 5er overwhelming influence in the

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     Advent movement stemmed from her unusual gifts as a charismatic leader. %eventh(day Adventistsrecogni)ed her as /the !ord0s messenger,/ who gave, as they believed, the !ord0s counsel and guidance tothe fledgling church.

    The Theology of Ellen G. White

    1ible

    rs. hite does not leave her readers in doubt about her estimation of the 1ible. AboutB, direct references are made to its im#ortance, #lace, value, etc. 5er #osition isbasically the traditional #osition of conservative Christianity. The 1ible is fre$uentlyreferred to by such terms as /the 1oo* of od,/ /the ins#ired record,/ /the holy ord,/ /theblessed 1oo*,/ /the %u#reme authority,/ and /the 1oo* of boo*s./

    The Authority of the 1ible/The 5oly %cri#tures are to be acce#ted as an authoritative, infallible revelation of 5isDod0s' will. They are the standard of character, the revealer of doctrines, and the test of

    e;#erience./- The entire 1ible is to be acce#ted as infallibly reliable. 1y it all doctrines ando#inions must be called into $uestion—even the doctrines and o#inions of %eventh(day Adventists. /There is no e;cuse for anyone in ta*ing the #osition . . . that all oure;#ositions of %cri#ture are without an error,/ declares rs. hite to her own church. /Thefact that certain doctrines have been held as truth for years by our #eo#le is not a #roof

    that our ideas are infallible./6 /e cannot hold that a #osition once ta*en, an idea onceadvocated, is not, under any circumstances, to be relin$uished. There is but 3ne who is

    infallible—5e who is the way, the truth, and the life./B / . . . every #osition we ta*e shouldbe critically e;amined and tested by the %cri#tures. /E

    The authority of the 1ible must stand above all human e;#erience—either the #rivatee;#erience of the individual or the collective e;#erience of the church. /A 0Thus saith the

    !ord0 is not to be set aside for a 0Thus saith the church.0 . . . /@ %ince the 5oly %#irit hasins#ired the 1ible, the %#irit and the ord must always agree. /The %#irit was not given—nor can it ever be bestowed—to su#ersede the 1ibleF for the %cri#tures e;#licitly state that

    the ord of od is the standard by which all teaching and e;#erience must be tested./G

    The Pers#icuity &clarity' of the 1ible

    %ome #ortions of the 1ible are difficult to understand. There are mysteries that we willnever com#rehend in this life. Het all the truths necessary for salvation are #lainlyrevealed. /The 1ible was not written for the scholar aloneF on the contrary, it was designedfor the common #eo#le. The great truths necessary for salvation are made as clear asnoondayF and none will mista*e and lose their way e;ce#t those who follow their own

     judgment instead of the #lainly revealed will of od./> /. . . the words of ins#iration are so

    #lain that the unlearned may understand them./= /. . . there will be no e;cuse for any onewho #erishes through misa##rehension of the %cri#tures. . . . In the word the #lan of

    salvation is #lainly delineated./? /Ta*e the 1ible as your study boo*. All can understand its

    instruction./-

    This does not mean that man has innate ability to com#rehend saving truth. Although /oddesires man to e;ercise his reasoning #owers,/ he cannot understand saving truth e;ce#t

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    by the gracious illumination of the 5oly %#irit.--

    The %ufficiency of the 1ible

    The canon of %cri#ture o#ens with oses and closes with the Revelation of %t.

    ohn.-6 /The 1ible contains all the #rinci#les that men need to understand in order to be

    fitted either for this life or for the life to come./-B rs. hite $uotes a##rovingly from theillustrious Protest of the Protestant #rinces at the 8iet of %#ires in -@6?, which says2

    There is no true doctrine but that which conforms to the ord of od. The !ord forbids the teaching of anyother faith. The 5oly %cri#tures, with one te;t e;#lained by other and #lainer te;ts, are, in all thingsnecessary for the Christian, easy to be understood, and ada#ted to enlighten. e are therefore resolved bydivine grace to maintain the #ure #reaching of od0s only ord, as it is contained in the scri#tures of the 3ldand :ew Testaments, without anything added thereto. This ord is the only truth. It is the sure rule of alldoctrine and life, and can never fail or deceive us.

    rs. hite adds, /. . . there is need of a return to the great Protestant #rinci#le—the 1ible,

    and the 1ible only, as the rule of faith and duty./ -E

    The Ins#iration of the 1iblers. hite does not subscribe to the mechanical view of verbal ins#iration which isgenerally held by fundamentalists. od did not dictate to men the words that a##ear in the%cri#tures. This is obvious from the diverse literary styles—de#ending u#on whether thewriter was a humble she#herd or fisherman, or a learned courtier or rabbi.

    The writers of the 1ible had to e;#ress their ideas in human language. It was written by human men. Thesemen were ins#ired of the 5oly %#irit . . .

    The 1ible is not given to us in grand su#erhuman language. esus, in order to reach man wherehe is, too* humanity. The 1ible must be given in the language of men. +verything that is humanis im#erfect. 8ifferent meanings are e;#ressed by the same wordF there is not one word for

    each distinct idea. The 1ible was given for #ractical #ur#oses . . .

    The 1ible is written by ins#ired men, but it is not od0s mode of thought and e;#ression. It isthat of humanity. od, as a writer, is not re#resented. en will often say such an e;#ression isnot li*e od. 1ut od has not #ut 5imself in words, in logic, in rhetoric, on trial in the 1ible. Thewriters of the 1ible were od0s #enmen, not 5is #en. !oo* at the different writers.

    It is not the words of the 1ible that are ins#ired, but the men that were ins#ired Ins#iration actsnot on the man0s words or his e;#ressions but on the man himself, who, under the influence ofthe 5oly host, is imbued with thoughts. 1ut the words receive the im#ress of the individualmind. The divine mind is diffused. The divine mind and will is combined with the human mind

    and willF thus the utterances of the man are the word of od.-@

    The Creator of all ideas may im#ress different minds with the same thought, but each may

    e;#ress it in a different way, yet without contradiction.-G

    The 1ible #oints to od as its authorF yet it was written by human handsF and in the varied styleof its different boo*s it #resents the characteristics of the several writers. The truths revealed areall /given by ins#iration of odF/ yet they are e;#ressed in the words of man. The Infinite 3ne by5is 5oly %#irit has shed light into the minds and hearts of 5is servants. 5e has given dreamsand visions, symbols and figuresF and those to whom the truth was thus revealed havethemselves embodied the thought in human language. . .

    ritten in different ages, by men who differed widely in ran* and occu#ation, and in mental and

    s#iritual endowments, the boo*s of the 1ible #resent a wide contrast in style, as well as adiversity in the nature of the subjects unfolded. 8ifferent forms of e;#ression are em#loyed bydifferent writersF often the same truth is more stri*ingly #resented by one than by another. . . .

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    5e DodJ guided the mind in the selection of what to s#ea* and what to write. The treasure wasentrusted to earthen vessels, yet it is, nonetheless, from 5eaven. The testimony is conveyedthrough the im#erfect e;#ression of human language, yet it is the testimony of odF and theobedient, believing child of od beholds in it the glory of a divine #ower, full of grace and

    truth.->

    This view of ins#iration is neither fundamentalist nor liberalKneo(orthodo;. It stands

    between the /right/ and the /left./

    The Two Testaments of the 1ible

    The 3ld and :ew Testaments are e$ually ins#ired and of e$ual value.-= :o discord or

    great contrast e;ists between the 3ld and the :ew.-? The :ew does not ta*e the #lace of

    the 3ld and therefore does not #resent a new religion.6 Rather, the :ew Testament is an

    advancement and unfolding of the 3ld Testament.6- The 3ld Testament finds its fulfillment

    in the Christ of the :ew Testament.66/The :ew Testament does not #resent a new religionFthe 3ld Testament does not #resent a religion to be su#erseded by the :ew. The :ew

    Testament is only the advancement and unfolding of the 3ld./6B

    If com#arison will be hel#ful, rs. hite0s general view seems to agree with these remar*sby 8r. ohn 1right2

    The 3ld Testament is, therefore, an incom#lete boo*. . . . It is a noble building indeed—but it lac*s a roof.That roof, by its own affirmation, the :ew Testament su##lies. . . . It is im#ossible to set the :ew Testamenta#art and to construct a #urely :ew Testament religion without regard to the faith of Israel. The :ewTestament rests on and is rooted in the 3ld. To ignore this fact is a serious error in method, and one that isbound to lead to a fundamental misunderstanding of the 1ible message. 5e who commits it has disregardedthe central affirmation of the :ew Testament gos#el itself, namely that Christ has come to ma*e actual whatthe 3ld Testament ho#ed for, not to destroy it and re#lace it with a new and better faith . . . .

    "or if anything is clear, it is that Christ did not come to contribute a new ethic. . . . :or was

    Christ0s mission to teach 5is #eo#le some new and loftier idea of od. . . . The :ew Testament,then, does not #resent us with a new religion we may study for itself alone . . . .

    The two Testaments are organically lin*ed to each other. The relationshi# between them isneither one of u#ward develo#ment nor of contrastF it is one of beginning and com#letion, of

    ho#e and fulfillment. . . . The 1ible is one boo*.6E

    The Theme of the 1ible

    Christ is the theme of the entire 1ible. Concerning the 3ld Testament2

    In every #age, whether history, or #rece#t, or #ro#hecy, the 3ld Testament %cri#tures are irradiated with the

    glory of the %on of od. %o far as it was of divine institution, the entire system of udaism was a com#acted#ro#hecy of the gos#el. To Christ /give all the #ro#hets witness./ "rom the #romise given to Adam, downthrough the #atriarchal line and the legal economy, heaven0s glorious light made #lain the footste#s of theRedeemer. %eers beheld the %tar of 1ethlehem, the %hiloh to come, as future things swe#t before them inmysterious #rocession. In every sacrifice Christ0s death was shown. In every cloud of incense 5isrighteousness ascended. 1y every jubilee trum#et 5is name was sounded. In the awful mystery of the holy

    of holies 5is glory dwelt.6@

    Concerning the :ew Testament2

    In Christ is gathered all the glory of the "ather. In 5im is all the fullness of the odhead bodily. 5e is thebrightness of the "ather0s glory, and the e;#ress image of 5is #erson. The glory of the attributes of od aree;#ressed in 5is character. The gos#el is glorious because it is made u# of 5is righteousness. It is Christ

    unfolded, and Christ is the gos#el embodied. +very #age of the :ew Testament %cri#tures shines with 5islight. +very te;t is a diamond, touched and irradiated by the divine rays.

    e are not to #raise the gos#el, but #raise Christ. e are not to worshi# the gos#el, but the

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    !ord of gos#el.6G

    Concerning the entire 1ible2

    Christ as manifested to the #atriarchs, as symboli)ed in the sacrificial service, as #ortrayed in the law, and asrevealed by the #ro#hets, is the riches of the 3ld Testament. Christ in 5is life, 5is death, and 5isresurrection, Christ as 5e is manifested by the 5oly %#irit, is the treasure of the :ew Testament. 3ur %aviour 

    the outshining of the "ather0s glory, is both the 3ld and the :ew.6>

    The %tudy of the 1ible

    The ord of od is an infinite treasure that a thousand years of research could not

    e;haust.6= 3ne sentence is worth more than -, ideas of men.6?

    The word of the living od is not merely written, but s#o*en. The 1ible is od0s voice s#ea*ing to us, just assurely as though we could hear it with our ears. If we reali)ed this, with what awe would we o#en od0sword, and with what earnestness would we search its #rece#ts4 The reading and contem#lation of the

    %cri#tures would be regarded as an audience with the Infinite 3ne.B

    e should not #ut a forced, mystical or s#iritualistic inter#retation on the #lain words of the1ible.B- They are to be ta*en literally and at their face value unless it is clear that a symbol

    is being used. A symbol must not be ta*en literally.B6 In short, rs. hite advocates thehistorical(grammatical a##roach.

    The 1ible is its own inter#reter and e;#ositor.BB e should be careful to notice the conte;t

    of te;ts.BE And when we want to *now what the 1ible teaches about a given subject, we

    should bring together all that is said on that subject.B@ 3ne te;t should be e;#lained by

    other and #lainer te;ts.BG

    The central theme of the 1ible should always be *e#t in view.B> %#eculation should be

    avoided on things not clearly revealed and matters which will not hel# us s#iritually.B= eshould not major on minors, but always try to *ee# our views and religious e;#erience

    within the bounds of the 1ible.B? /1efore acce#ting any doctrine or #rece#t, we should

    demand a #lain 0Thus saith the !ord0 in its su##ort./E

     A great number of #eo#le do not search the 1ible for themselves, but /acce#t its teachings

    as inter#reted by the church . . . ./E- This is a warning for all—including %eventh(day

     Adventists.E6 Het there is need to counsel with brethren of e;#erience before receiving or

    advocating new ideas.EB rs. hite had much to say about the need for counselingtogether, law and order in the church, and the need to submit to the authority of the

    church. 1ut if it comes to a crunch between individual conscience bound by the %cri#turesand the authority of the church &any church', she is decidedly Protestant—the ord of

    od is above the authority of the visible church.EE

    %ummary

    3ne further $uestion may #ersist in view of rs. hite0s claim to the charismatic gift of/the s#irit of #ro#hecy./ 8oes this negate her own claim that the %cri#tures are all(sufficient9

    There are three things which she says about her writings2

    -. %he saw her s#ecial wor* as being od0s /messenger/ to the Advent movement. 5er

    #articular gift was not to be made an issue before the rest of the Christian church.E@

    6. If the Adventist #eo#le had studied and obeyed the ord of od, they would not have

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    needed this charismatic counsel.EG 3ne almost gets the im#ression that she regarded hercounsels, re#roof s, and a##eals for radical holiness as #edagogic—a sort of disci#linaryagent to lead od0s #eo#le to Christ and justification by faith. If this is true, her wor*stands as a re#roof rather than a commendation to %eventh(day Adventists.

    B. rs. hite called her writings /a lesser light/ to lead her own #eo#le bac* to the 1ible,because the very movement which she believed had a od(given mission to #erform had

    neglected the 1ible.E> %he em#hatically disclaimed that her /testimonies/ constitute anynew rule of faith. Those who are continually say, /%he says, she says,/ while they neglectthe 1ible severely re#roved, as the following verbatim remar*s indicate.

    !ay %ister hite right to one sideF lay her to one side. 8on0t you ever $uote my words again as long as youlive, until you can obey the 1ible. hen you ta*e the 1ible and ma*e that your food, and your meat, and your drin*, and ma*e that the elements of your character, when you can do that you will *now better how toreceive some counsel from od. 1ut here is the ord, the #recious ord, e;alted before you today. Anddon0t you give a ra# any more what /%ister hite said—%ister hite said this, and %ister hite said that, and%ister hite said the other thing./ 1ut say, /Thus saith the !ord od of Israel,/ and then you do just what the

    !ord od of Israel does, and what 5e says.E=

    :ow od wants every soul here to shar#en u#. 5e wants every soul here to have 5is

    converting #ower. Hou need not refer, not once, to %ister hiteF I don0t as* you to do it. E?

    1ut don0t you $uote %ister hite. I don0t want you ever to $uote %ister hite until you get yourvantage ground where you *now where you are. Luote the 1ible. Tal* the 1ible. It is full ofmeat, full of fatness. Carry it right out in your life, and you will *now more 1ible than you *nownow. Hou will have fresh matter—3, you will have #recious matterF you won t be going over andover the same ground, and you will see a world saved. Hou will see souls for whom Christ hasdied. And I as* you to #ut on the armor, every #iece of it, and be sure that your feet are shod

    with the #re#aration of the gos#el.@

    It is often said that %eventh(day Adventists, in #ractice if not in theory, #ut the writings ofrs. hite on a #ar with the 1ible and even in #lace of the 1ible. It is clear, however, that

    she did not encourage them to do this.@-

     ——————————————— 

    - C >6 C B@B T -@E +v G?@ AA G? &cf. C 6E'G C >> %C =? &cf. @T BB-'= -G

    ? "C+ -=>- =T 6??-- %C -?, ---6 C @F AA @=@-B +d -6B-E C 6E, 6@-@ -% -?(6--G -% 66-> C @(>-= C 6GF C3! -6G-? G1C -G-6 %8 E=F GT B?66- GT B?666 AA 6E>6B GT B?66E ohn 1right, The 7ingdom of od in the 1ible and Church, ##. -?@(6.

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    6@ 8A 6--, 6-66G >1C ?>6> C3! -6G6= "+ EEE6? >T >-B GT B?BB- C @?=F -% -?GF AA E>E, E>@F -E>

    B6 C @??F R5 :ov. 6@, -==EBB CT EG6F +v @=-F C @6-BE +v B@=B@ C @--BG C 6BB> +d -6@B= -E>B? 6% BBE C @?@E- C @?GE6 T -G, ->EB %T 6?BEE C 6E

    E@ T BE, B@EG !% -?=(6-E> +v 6@>F 6T E@@F %T 6BE, G>EF 6T G@E= %#alding(agan Collection, #. -G>.E? Ibid., #. ->.@ Ibid., #. ->E.@- +v 6@G, 6@>

    The Theology of Ellen G. White

    Godrs. hite0s doctrine of od is generally in harmony with the three great catholic&universal' creeds of the ancient church—that is, the A#ostles0 Creed, the AthanasianCreed and the :icene Creed. od is +ternal, Infinite, Almighty, Creator, 8ivine %overeign,7ing, !awgiver, 3mni#otent, 3mniscient, Immortal, Infallible,

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    reasons why od cannot be ade$uately &savingly' *nown in the things of nature. "irst,man is blinded by sin and therefore is unable to correctly read od0s message in thelesson boo* of nature. %econd, because of man0s sin even nature itself is not #erfect. +vil

    is also at wor*.E Therefore man needs a more direct revelation of od. an cannot

    search 5im out.@ The gracious od must reveal 5imself to man. This revelation is given inthe ord—first in the written ord, and then su#remely in the ord made flesh.

    The right conce#t of od is given only in the 1ible.G e should all s#eculative *nowledge

    and be careful not to go beyond the message revelation.> There is far more that isunrevealed about od than is revealed, but 5e has given us sufficient evidence of 5is

    love, justice and truth for us to gladly trust 5im.= /The greatness of od is to us

    incom#rehensible./?

    The revelation of 5imself that od has given us in 5is word is for our study. This we may see*to understand. 1ut beyond this we are not to #enetrate. . . . !et not finite man attem#t tointer#ret 5im. !et none indulge in s#eculation regarding 5is nature. 5ere silence is elo$uence.

    The 3mniscient 3ne is above discussion . . . .

     As we learn more and more of what od is, and of what we ourselves are in 5is sight, we shallfear and tremble before 5im . . . .

    an cannot by searching find out od. !et none see* with #resum#tuous hand to lift the veil

    that conceals 5is glory.-

     All that man needs to *now or can *now of od has been revealed in the life and character of

    5is %on.--

    Christ, the !ight of the world, veiled the da))ling s#lendor of 5is divinity and came to live as aman among men, that they might, without being consumed, become ac$uainted with their

    Creator. :o man has seen od at any time e;ce#t as 5e is revealed through Christ.-6

    od0s awful majesty and transcendent glory are cause for us to come before 5im with

    reverent aweF yet we may *now 5im—savingly *now 5im.-B /If we *ee# the !ord everbefore us, allowing our hearts to go out in than*sgiving and #raise to 5im, we shall have acontinual freshness in our religious life. 3ur #rayers will ta*e the form of a conversation

    with od as we would tal* with a friend./-E rs. hite continually tries to blend twoconce#ts—the transcendent od before whom we come with no trace of familiarity, yet anintimate "riend who is ever near.

    The Personality of God

    rs. hite #laces great em#hasis on the fact that od is a Person. This is a genuinecornerstone of her entire theology and undergirds her whole s#irituality. 5e is continually#resented as the od who sees me, *nows me, loves me, and is interested in everything Ido. Het this od sits enthroned /above the distractions of the earth/ and /from 5is great

    and calm eternity . . . . orders that which 5is #rovidence sees best./-@ This sovereigntydoes not roll over humanity li*e a great im#ersonalistic determinism. 

    od is a s#iritF yet 5e is a #ersonal being, for man was made in 5is image. As a #ersonal

    being, od has revealed 5imself in 5is %on . . . . As a #ersonal %aviour 5e came to the world. As a #ersonal %aviour 5e ascended on high. As a #ersonal %aviour 5e intercedes in theheavenly courts . . . . 5e has an intimate *nowledge of, and a #ersonal interest in, all the wor*s

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    of 5is hand.-G

    od is not /an all(#ervading #rinci#le, an activating energy./ hile 5is #ower broughtnature into e;istence, ordained the laws of nature, and sustains all life continually, that#ower is not od. od does not #ersonally dwell in the things of nature. 5e ordained lawsto govern the things which 5e has made, but 5e is not bound by 5is laws, for 5e is above

    all law. Thus the least a##roach to #antheistic sentiments is stoutly resisted.->

    :o intangible #rinci#le, no im#ersonal essence or mere abstraction, can satisfy the needs andlongings of human beings in this life of struggle with sin and sorrow and #ain. It is not enoughto believe in law and force, in things that have no #ity, and never hear the cry for hel#. e needto *now of an Almighty arm that will hold us u#, of an infinite "riend that #ities us. e need toclas# a hand that is warm, to trust in a heart full of tenderness. And even so od has in 5is

    word revealed 5imself.-=

    The *haracter of God

    If rs. hite0s theology has a dominant theme, it is the character of od. This was the#revailing theme in the #ersonal ministry of esus on earth.-? It must therefore be thedominant theme of 5is servants.

    hat ma*es this world dar* is the misa##rehension of the character of od.6 %atan—who is regarded in the conservative Christian sense as a #ersonal, rebel angel—has asu#reme object in his wor* of dece#tion, and this is to falsify the character of od. 5esee*s to clothe the just and loving Creator with his own attributes of character so that menwill hate 5im. %atan has deceived men into thin*ing that od is selfish and o##ressive,lac*ing in com#assion and #ity, revengeful and im#lacable, tyrannical, stern and severe, aharsh and e;acting creditor, a vindictive tas*master, the author of suffering, sin and

    death.6-

    "rom the beginning it has been %atan0s studied #lan to cause men to forget od, that he mightsecure them to himself. 5ence he has sought to misre#resent the character of od, to leadmen to cherish a false conce#tion of 5im. The Creator has been #resented to their minds asclothed with the attributes of the #rince of evil himself,—as arbitrary, severe, and unforgiving,—that 5e might be feared, shunned, and even hated by men. %atan ho#ed to so confuse theminds of those whom he had deceived that they would #ut od out of their *nowledge. Then hewould obliterate the divine image in man and im#ress his own li*eness u#on the soulF he wouldimbue men with his own s#irit and ma*e them ca#tives according to his will.

    It was by falsifying the character of od and e;citing distrust of 5im that %atan tem#ted +ve to

    transgress. 1y sin the minds of our first #arents were dar*ened, their natures were degraded,and their conce#tions of od were molded by their own narrowness and selfishness.66

    In this conte;t we are directed to understand the mission of Christ to this earth.

    The earth was dar* through misa##rehension of od. That the gloomy shadows might belightened, that the world might be brought bac* to od, %atan0s dece#tive #ower was to bebro*en . . . . To *now od is to love 5imF 5is character must be manifested in contrast to thecharacter of %atan. This wor* only one 1eing in all the universe could do. 3nly 5e who *newthe height and de#th of the love of od could ma*e it *nown.

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    death, 5is love for the sinner is stronger than death. 5aving underta*en our redem#tion, 5e wills#are nothing, however dear, which is necessary to the com#letion of 5is wor*. :o truthessential to our salvation is withheld, no miracle of mercy is neglected, no divine agency is leftunem#loyed. "avor is hea#ed u#on favor, gift u#on gift. The whole treasury of heaven is o#ento those 5e see*s to save. 5aving collected the riches of the universe, and laid o#en theresources of infinite #ower, 5e gives them all into the hands of Christ, and says, All these arefor man.

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    u#on the cross, but eternal, redeeming love, which will ever remain a mystery. . . .

    3h, what love4 hat ama)ing love4 that brought the %on of od to earth to be made sin for us,that we might be reconciled to od, and elevated to a life with 5im in 5is mansions in glory.3h, what is man, that such a #rice should be #aid for his redem#tion4

    hen men and women can more fully com#rehend the magnitude of the great sacrifice which

    was made by the ajesty of heaven in dying in man0s stead, then will the #lan of salvation bemagnified, and reflections of Calvary will awa*en tender, sacred, and lively emotions in theChristian0s heart. Praises to od and the !amb will be in their hearts and u#on their li#s. Prideand self(esteem cannot flourish in the hearts that *ee# fresh in memory the scenes of Calvary.This world will a##ear of but little value to those who a##reciate the great #rice of man0sredem#tion, the #recious blood of od0s dear %on. All the riches of the world are not ofsufficient value to redeem one #erishing soul. ho can measure the love Christ felt for a lostworld as 5e hung u#on the cross, suffering for the sins of guilty men9 This love wasimmeasurable, infinite.

    Christ has shown that 5is love was stronger than death. 5e was accom#lishing man0ssalvationF and although 5e had the most fearful conflict with the #owers of dar*ness, yet, amidit all, 5is love grew stronger and stronger. 5e endured the hiding of 5is "ather0s countenance,

    until 5e was led to e;claim in the bitterness of 5is soul2 /y od, y od, why hast Thouforsa*en e9/ 5is arm brought salvation. The #rice was #aid to #urchase the redem#tion ofman when, in the last soul struggle, the blessed words were uttered which seemed to resound

    through creation2 /It is finished./6=

    hatever we may thin* of some of rs. hite0s theology, it would be difficult to doubt herdevotion to Christ.

    %ince a #erson0s ideas of od mold his own character,6? it is im#ortant to *now truthwhich #ortrays the divine character correctly and to reject erroneous doctrines whichdistort that character. //There is nothing that more decidedly distinguishes the Christian

    from the worldly man than the estimate he has of od./B Church members should ma*ethe character of od their theme of contem#lation.B- This theme is the central concern ofrs. hite0s literature.

    Su++ary

     Any outline of a writer0s theology would do great injustice unless it truly reflected wherethe dominant accents of that theology fall. It is said that 1eethoven was not too concernedif a musician made a few mista*es in rendering his com#osition, but he would becomeangry if the overall s#irit was misinter#reted. e want to do two things in thisoutline2 ,! correctly #resent the #oints of the theological system under review,and ," correctly #resent a true idea of its overall tone.

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    an

    rs. hite believes that the creation account #resented in the boo* of

    enesis is literally true. %ince the #hiloso#hy of creation is a basic ingredientof this system of theology, we shall briefly summari)e it at the outset of thischa#ter.

    !ove is the essence of od0s nature. This love is #ower.- It is the creative

    energy which brought the world into e;istence.6 od0s love is life.B It istherefore a creative #ower. /+very manifestation #ower is an e;#ression of

    infinite love./E

    %ince the world was brought into e;istence by a great out#ouring of love, all

    created things were an e;#ression of od0s love.@ an was its crowning

    manifestation.G

    od0s creative love was not a blind im#ulse, emotion or sentiment. It was ahigh, holy #rinci#le of divine self(giving without any element of wea*ness or

    irrationality.> It was a res#onsible love that carefully #lanned man0s future ands#ared nothing to #rovide for his #resent and eternal well(being. The idea of

    od0s love bringing #eo#le into e;istence without com#lete #rovision for theireternal ha##iness is unthin*able. /The sovereignty of od involves fullness of 

    blessing to all created beings.=

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    The Image of od in an

    /0od created man in 5is own image,0. . . and it was 5is #ur#ose that thelonger man lived the more fully he should reveal this image—the more fully

    reflect the glory of the Creator./? /5e made Adam a #arta*er of 5is life, 5isnature.- /There were no corru#t #rinci#les in the first Adam, no corru#t#ro#ensities or tendencies to evil. Adam was as faultless as the angels before

    od0s throne. /-- /od made man u#rightF 5e gave him noble traits of

    character, with no bias toward evil./-6

    Physical resemblance is included in /the image of od./ /an was to bear

    od0s image, both in outward resemblance and in character./-B /hen Adamcame forth from the Creator0s hand, he bore, in his #hysical, mental, and

    s#iritual nature, a li*eness to his a*er./-E This high view of the body is veryun(recian, but it is not foreign to 5ebraic thin*ing, even among the ewstoday.

    The /image of od/ therefore includes the whole man. /5e DAdamJ stood inthe strength of his #erfection before od. All the organs and faculties of his

    being were e$ually develo#ed, and harmoniously balanced./-@ /5is naturewas in harmony with the will of od. 5is mind was ca#able of com#rehendingdivine things. 5is affections were #ureF his a##etites and #assions wereunder the control of reason. 5e was holy and ha##y in bearing the image of

    od and in #erfect obedience to 5is will./-G

    The holistic an

    There is no trace of recian dualism in rs. hite0s conce#t of man0s nature.The #hysical body is not regarded as inferior or unworthy of esteem. Thebody is the only medium through which the mind and soul find

    e;#ression.

    ->

    %he loo*s at man wholistically. The soul cannot be isolated andcalled a man any more than a soulless body can be isolated and called aman. an is the ho#o toto.

     As for the human soul, this author says, /hen od made man in 5is image,the human form was #erfect in all its arrangements, but it was without life.Then a #ersonal, self(e;isting od breathed into that form the breath of life,

    and man became a living, breathing, intelligent being./-=

    %oul is /living, breathing, intelligent being,/ the whole living man. %oul is asynonym for life. In other #laces, however, rs. hite does use the word soul

    to designate man0s individual #ersonality, real identity, or character.-? od0s

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    #ur#ose in man0s creation is e;#ressed by referring to the estminsterCatechism2 /The great object of life is well defined in the old(time catechism,

    0to glorify od and to enjoy 5im forever.0 /6 

    The 8e#endent an

    "undamental to this doctrine of man is the conce#t of the creature0sde#endence u#on od. ust as surely as od gave life to man, 5e mustcontinually sustain life. od did not give man an endowment of life that hecould #ossess inde#endently of od. an /is not li*e a cloc*, which is set ino#eration, and must go of itself. . . . In od we live and move and have our

    being. /6- If od would stay 5is hand for a moment, man would die. 5is

    /de#endence on od is absolute./66

    The Probation of an

    Luite an orthodo; Reformed #osition is ta*en of man0s test and trial. 1y wayof com#arison, the view is very similar to that of the late 8r. !ouis 1er*hof&%ystematic Theology'. Adam was righteous negatively, but not #ositively.That is to say, he was innocent and without sin. 1ut he had not yet lived a lifeof #ositive righteousness. Placed under law, he was re$uired to live out the#rece#ts of od0s law in #ositive obedience.

    3ur first #arents, though created innocent and holy, were not #laced beyond the #ossibility of wrongdoing.

    od made them free moral agents, ca#able of a##reciating the wisdom and benevolence of 5is characterand the justice of 5is re$uirements, and with full liberty to yield or to withhold obedience. They were to enjoycommunion with od and with holy angelsF but before they could be rendered eternally secure, their loyalty

    must be tested. 6B

    3bedience, #erfect and #er#etual, was the condition of eternal ha##iness. 3n this condition he DmanJ was to

    have access to the tree of life. 6E

    If man had #roved true to the test, his destiny would have been sealed, and

    he would have been granted immortality.6@ Het man will always be ade#endent creature.

    The "all of an

    rs. hite0s understanding of the test and fall of our first #arents is along thelines of the traditional orthodo; view of conservative Christians. %heem#hasi)es three #oints about the fall2

    -. od did not #lan that Adam and +ve should sin. /:othing is more #lainlytaught in %cri#ture than that od was in no wise res#onsible for the entrance

    of sinF that there was no arbitrary withdrawal of divine grace, no deficiency inthe divine government, that gave occasion for the u#rising of rebellion. /6G

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    6. There is no reason for the e;istence of sin. /In the judgment of theuniverse, od will stand clear of blame for the e;istence or continuance ofevil. It will be demonstrated that the divine decrees are not accessory to sin.

    There was no defect in od0s government, no cause for disaffection. /6>

    B. /od did not ordain that sin should e;ist, but 5e foresaw itse;istence, andmade #rovision to meet the terrible emergency. /6=

    rs. hite writes e;tensively on the nature of sin. Although she de#icts evil inthe great variety of its sinister colors, the following features are most#rominently dis#layed2

    -. %ince it was %atan who incited man to sin, sin must be seen as the s#irit of

    the first great a#ostate.6? /%atan is the originator of sin. . . . he #revailed on

     Adam to sin. . . . +very sin committed awa*ens the echoes of the original sin./B

    6.

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    source human nature was corru#ted./E- /Through man0s sin, %atan had

    gained control of the human race. . . . /E6 /5aving con$uered Adam, the

    monarch of the world, he D%atanJ had gained the race as his subjects. . . . /EB

    e may s#ea* of /Adam0s sin/ and /man0s sin as if they were

    interchangeable terms. In this way Adam re#resents the whole of man*ind.The sin of Adam is the sin of the race.

    rs. hite subscribes to the conce#t of man0s inherited sinfulness as taughtby !uther, Calvin, esley, and the mainstream of the church0s great teachers.There is no trace of Pelagianism here. 

     As related to the first Adam men receive from him nothing but guilt and the sentence of death./EE

    1ecause of sin his DAdam0sJ #osterity was born with inherent #ro#ensities of disobedience./E@

    The inheritance of children is that of sin. %in has se#arated them from od./ EG

    It was #ossible for Adam, before the fall, to form a righteous character by obedience to od0s law. 1ut hefailed to do this, and because of his sin our natures are fallen and we cannot ma*e ourselves righteous.

    %ince we are sinful, unholy, we cannot #erfectly obey the holy law./E>

    The result of the eating of the tree of *nowledge of good and evil is manifest in every man0s e;#erience.

    There is in his nature a bent to evil, a force which, unaided, he cannot resist. E=

     As for the state of man2

    The vileness of the human heart is not understood. E?

    The natural heart is full of hatred to the truth as it is to esus.@

    . . . . our hearts are naturally de#raved. . . . .@-

    5e DmanJ has nothing of his own but what is tainted and corru#ted, #olluted with sin, utterly re#ulsive to a

    #ure and holy od.@6

     All . . . are in just as hel#less a condition as is %atan himself. . . .@B

    . . . man is ho#elessly ruined, . . . without strength to do any good thing. @E

    There was no #art of man0s nature which esca#ed the fall. The Arminian idea that thehuman will was left free in the fall is rejected. /This will, that forms so im#ortant a factor in

    the character of man, was at the fall given into the control of %atan./@@ This #oint should beduly noted, for in other conte;ts rs. hite does s#ea* of a certain freedom of the will.That freedom, however, is not a freedom inherent in man0s natural #owers, but a freedomthat comes to him through grace on account of Christ0s redem#tive act. &ore will be saidabout this in the cha#ter on justification.'

    :o attem#t is made to e;#lain how sin is transmitted. There are no theories

    about i##ediate or #ediate im#utation. rs. hite0s view of the origin of each human soulis the traducian rather than the creational . It is nowhere stated that sin is biologicallytransmitted as if it were a genetic aberration. The substance of human nature is not sinful

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    &as in the theology of "lacius', but sin is seen as a foreign element which has infected

    human nature. /3ur condition through sin has become #reternatural. . . . /@G /The fall didnot create in man new faculties, energies, and #assions . . . These #owers were #erverted.

    . . .@> At this #oint rs. hite0s #osition resembles that of the !utheran "ormula ofConcord, which declares that /original sin is not the nature itself, but . . . an accidentaldefect and damage in the nature. . . . oreover, original sin is not something by itself,

    e;isting inde#endently in, or a#art from the nature of the corru#t man, as it neither is thereal essence, body, or soul of corru#t man, nor the man himself./@= e draw attention tothis because it is es#ecially relevant in trying to gras# rs. hite0s much misunderstoodteaching on the human nature of Christ.

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    The Theology of Ellen G. White

    *hrist

    Part ! The Person of *hrist/Introduction

    It Christ, the great Center, from whom radiates all glory.- These words e;#ress the

    overwhelming #reoccu#ation of rs. hite0s theology.6 Christ is declared to be the center

    of all true doctrine, the center of all the #romises which od has made to 5is #eo#le,B the

    center of faithE and ho#e@ and the great center of attraction in all evangelical #reaching.

    Christ is the Al#ha and 3mega of all truth.G

    1efore election or anything else, there is esus Christ. :othing is before 5im, and oddoes nothing before 5im or without 5im. "rom everlasting 5e was a##ointed

    Redeemer.> 5e is the truth—whether the truth about od or man. All that man can *now

    or needs to *now about od has been revealed in esus Christ.= 5e is also the revelation

    of od0s #ur#ose for man.? /Christ . . . is the riches of the 3ld Testament. Christ . . is the

    treasure of the :ew Testament./-

    /+very #age of the :ew Testament %cri#tures shineswith 5is light. +very te;t is a diamond, touched and irradiated by the divine rays./-- /Inevery #age, whether history, or #rece#t, or #ro#hecy, the 3ld Testament %cri#tures are

    irradiated with the glory of the %on of od./-6

    /5anging u#on the cross Christ was the gos#el. . . . This is our message, our argument,our doctrine, our warning to the im#enitent, our encouragement for the sorrowing, the

    ho#e of every believer./-B Paul0s confession, /"or It me to live is Christ, is said to be /themost #erfect inter#retation in a few words, in all the %cri#tures, of what it means to be a

    Christian. This is the whole truth of the gos#el./-E

    Church members are constantly urged to ma*e Christ the theme of their evangelicalthrust. /Christ crucified for our sins, Christ risen from the dead, Christ ascended on high,

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    is the science of salvation that we are to learn and to teach./-@ inisters must lift u# /thean of Calvary, higher and still higher. There is #ower in the e;altation of the cross of

    Christ./-G

    In order to be rightly understood and a##reciated, every truth in the ord of od, from enesis toRevelation, must be studied in the light that streams from the cross of Calvary. I #resent before you

    the great, grand monument of mercy and regeneration, salvation and redem#tion—the %on of odu#lifted on the cross. This is to be the foundation of every discourse given by our ministers.->

    Christ and 5is righteousness—let this be our #latform, the very life of our faith.  -=

    3f all #rofessing Christians, %eventh(day Adventists should be foremost in u#lifting Christ before theworld. . . . 3 that I could command language of sufficient force to ma*e the im#ression that I wish toma*e u#on my fellow(laborers in the gos#el. y brethren, you are handling the words of lifeF you aredealing with minds that are ca#able of the highest develo#ment. Christ crucified, Christ risen, Christascended into the heavens, Christ coming again, should so soften, gladden, and fill the mind of theminister that he will #resent these truths to the #eo#le in love and dee# earnestness. The ministerwill then be lost sight of and esus will be made manifest.

    !ift u# esus, you that teach the #eo#le, lift 5im u# in sermon, in song, in #rayer. !et all your #owersbe directed to #ointing souls, confused, bewildered, lost, to /the !amb of od./ !ift 5im u#, the risen%aviour, and say to all who hear, Come to 5im who /hath loved us, and bath given 5imself for us./!et the science of salvation be the burden of every sermon, the theme of every song. !et it be#oured forth in every su##lication. 1ring nothing into your #reaching to su##lement Christ, thewisdom and #ower of od. 5old forth the word of life, #resenting esus as the ho#e of the #enitentand the stronghold of every believer. Reveal the way of #eace to the troubled and the des#ondent,

    and show forth the grace and com#leteness of the %aviour.19

    In a message directed to %eventh(day Adventists, rs. hite wrote that /the meagerviews which so many have had of the e;alted character and office of Christ have

    narrowed their religious e;#erience and have greatly hindered their #rogress in the divinelife./6

    The Divinity of *hrist

    Christ is divine in the highest sense, /one with the eternal "ather—one in nature, in

    character, in #ur#ose.6- /5e is e$ual with od, infinite and omni#otent.66 Christ is both the

    %on of the eternal od and the eternal %on of od.6B/In Christ is life, original,

    unborrowed, underived./6E

    /Christ was od essentially, and in the highest sense. 5e was with od from all eternity,od over all, blessed forevermore./6@ +ven when 5e assumed humanity, 5e did not

    cease to be od.6G / . . . 5e was od in human flesh./6>

    The truth about Christ0s divinity is not a mere theological tenet, but a truth of the highestim#ortance and #ractical im#ort. It is necessary for /a true conce#tion of the character or

    the mission of Christ, or of the great #lan of od for man0s redem#tion6= 3ur salvationwas an infinite wor*, and it could be accom#lished only by an infinite Person. The life andsacrifice to save man had to be e$ual to the demands of an infinite law. It was Christ0s

    e;alted Person which gave value to 5is wor*.6?

    The divinity of Christ shows the infinite value of od0s gift to humanity. Christ is /the whole

    treasury of heaven. At an infinite costB the race has been #urchased.B- It is the divinity of

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    Christ which connects humanity with heaven and elevates man in the scale of moral worth

    with od.B6 /od reaches for the hand of faith in us to direct it to lay fast hold u#on the

    divinity of Christ.BB /The divinity of Christ is the believer0s assurance of eternal life./BE

    The Two Natures of *hrist

    rs. hite adheres to the doctrine of the two natures of Christ which received the consentof the early church. This doctrine was set forth by the Council of Chalcedon andreaffirmed by the Reformation. Accordingly, Christ had two natures—divine and human—blended in one Person. The two natures were united, yet each maintained its distinctidentity. Christ was a divine Person who too* into union with 5is divinity a human naturewhich had no #re(e;istence.

    The author0s Christology also adheres to the orthodo; conce#ts of the communion andtransference of the attributes of the two natures. That is to say, while there was acommunion of attributes &whatever can be said of either nature may also be said of the

    Person', there was no transference of the attributes &substance, essence' of one nature tothe other. "ollowing are a selection of re#resentative statements from the #en of rs.hite2 

    The limited ca#acity of man cannot define this wonderful mystery—the blending of the two natures,

    the divine and the human. It can never be e;#lained.B@

    The human did not ta*e the #lace of the divine, nor the divine of the human. This is the mystery ofgodliness. The two e;#ressions /human/ and /divine/ were, in Christ, closely and inse#arably one,and yet they had a distinct individuality. Though Christ humbled 5imself to become man, the

    odhead was still 5is own.BG

    In Christ, divinity and humanity were combined. 8ivinity was notB> degraded to humanityF divinityheld its #lace.

    D5isJ human nature never had an e;istence in 5is #ree;istence.B=

    as the human nature of the %on of ary changed into the divine nature of the %on of od9 :oF thetwo natures were mysteriously blended in one #erson—the man Christ esus. In 5im dwelt all thefullness of the odhead bodily. hen Christ was crucified, it was 5is human nature that died. 8eity

    did not sin* and dieF that would have been im#ossible. B?

     As a member of the human family, 5e was mortalF but as a od, 5e was the fountain of life to the

    world.

    E

    Christ ascended to heaven, bearing a sanctified, holy humanity. 5e too* this humanity with 5im into

    the heavenly courts.E-

    Cumbered with humanity, Christ could not be in every #lace #ersonally. . . . 1y the %#irit the %aviour

    would be accessible to all.E6

    This last statement ma*es it clear that rs. hite ado#ts the view of Calvin and rejects!uther0s view of the ubi$uity of Christ0s human nature. In a comment which a##ears to bean echo of the Christology of Athanasius, rs. hite declares, / . . . Christ wrought out aredem#tion for men. This was not done by going out of 5imself to another, but by ta*ing

    humanity into 5imself. Thus Christ gave to humanity an e;istence out of 5imself./EB !i*e Athanasius, she held that the human nature was ta*en into union with the divine natureand dwelt in the divine nature—not the other way around. The human e;isted in the divine

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    nature, and created a ca#acity for suffering to endure that which resulted from the sins of

    a lost world./EE

    The 0u+an Nature of *hrist

    rs. hite0s view of the human nature of Christ is liable to be misunderstood or badly

    distorted unless it is reali)ed that e$ual em#hasis is given to two as#ects of Christ0shuman nature.

    !. 3n the one hand, Christ too* the essence, or substance, of human nature &/faculties,/or /#owers,/ are her own words' in its wea*ened condition in conse$uence of the fall. 3noccasion she even calls this /fallen human nature/—words liable to be misunderstood bymany who would ta*e this e;#ression to include the element of original sin. e must,however, be careful to judge a writer0s meaning by the way he uses his own terms andwhat they mean to him rather than by what they might mean to us. This is a fundamentalhermeneutic #rinci#le. It must be remembered, as we #ointed out in the #receding

    cha#ter, that rs. hite viewed sin as a foreign element which has infected humannature. It is not an essential #ro#erty of the substance of human nature itself.

    ". 3n the other hand, Christ0s human nature was without a taint, inclination or #ro#ensityto sin. Although Christ too* the essential #ro#erties &substance' of human nature as it hadbeen wea*ened by the fall, 5e did not ta*e that foreign element which theology generallycalls original sin. That is to say, 5e too* the substance of human nature as itwas affected  by sin, but not infected  by sin.

    rs. hite0s Christology is fully in harmony with this statement by Reformed theologian!ouis 1er*hof2 /Christ assumed human nature with all its wea*nesses as it e;ists after the

    fall, and thus became li*e us in allE@ things, sin only e;ce#ted./ 5er Christology alsoagrees very well with the statement from the "est#inster Confession, Article =, whichdeclares that Christ did /ta*e u#on 5im man0s nature, with all the essential #ro#erties andcommon infirmities thereof, yet without sin, being conceived by the #ower of the 5olyhost in the womb of the virgin ary, of her substance./

    %ome of rs. hite0s critics have affirmed that she holds an Irvingian #osition on thehuman nature of Christ. &Irving taught that Christ0s human nature had our tendencies tosin.' Three different factors have a##arently influenced these critics to ma*e thisconclusion2

    !. They have been in too great a haste—as critics sometimes are—to find some heresy.

    ". %ome %eventh(day Adventists have taught Irving0s heretical Christology.

    #. There is a 8ocetic tendency in some evangelical thin*ing. A certain em#hasis onChrist0s divinity tends to swallow u# the reality of 5is humanity. Conse$uently, Christa##ears to be more su#erman than man. "or this reason, any full(blooded teaching on thereality of Christ0s human nature is liable to stri*e some as being unorthodo;.

    "ollowing are a grou# of statements teaching that Christ too* the substance of humannature as it was affected by the fall2

    Christ did not ma*e believe ta*e human nature2 5e did verily ta*e it. 5e did in reality #ossesshuman nature. /As the children are #ar(ta*ers of flesh and blood, 5e also 5imself li*ewise too* #art

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    of the same. 5e was the son of aryF 5e was of the seed of 8avid according to human descent. EG

    hen esus too* human nature, and became in fashion as a man, 5e #ossessed all the human

    organism.E>

    5e . . . clothed his divinity with humanity, thus bringing himself to the level of man0s feeble

    faculties.E=

    5e is a brother in our infirmities, but not in #ossessing li*e #assions.E?

    esus acce#ted humanity when the race had been wea*ened by four thousand years of sin. !i*eevery child of Adam 5e acce#ted the results of the wor*ing of the great law of heredity.

    od #ermitted 5is %on to come, a hel#less babe, subject to the wea*nesses of humanity. @

    Christ, who *new not the least taint of sin or defilement, too* our nature in its deteriorated

    condition.@-

    Christ too* u#on 5im the infirmities of degenerate humanity.@6

    5e condescended to connect our fallen human nature with 5is divinity.@B

    esus was in all things made li*e unto 5is brethren. 5e became flesh, even as we are. 5e was

    hungry and thirsty and weary 5e was sustained by food and refreshed by slee#. @E

    If rs. hite had said nothing more than this, she would have had a very one(sided viewof Christ0s human nature. 1ut although on the one hand she s#ea*s of Christ as being our +;em#lar in the reality and wea*nesses of human nature, on the other hand sheem#hasi)es 5is being our %ubstitute and Re#resentative. In this conte;t it isthe sinlessness of Christ which is em#hasi)ed. In order to be our %ubstitute, Christ had to

    be what the rest of humanity was not.

    5e was born without a taint of sin.@@

    no trace of sin marred the image of od within 5im.@G

    5e is a brother in our infirmities, but not in #ossessing li*e #assions. As the sinless 3ne, 5is nature

    recoiled from evil.@>

    e should have no misgivings in regard to the #erfect sinlessness of the human nature of

    Christ. . . . This holy %ubstitute is able to save to the uttermost.@=

    1e careful, e;ceedingly careful as to how you dwell u#on the human nature of Christ. 8o not set5im before the #eo#le as a man with the #ro#ensities of sin. :ot for one moment was there in 5im

    an evil #ro#ensity.@?

    :ever, in any way, leave the slightest im#ression u#on human minds that a taint of, or inclination to,

    corru#tion rested u#on Christ.G

    Then also, in order to be our Re#resentative &that is, to stand in Adam0s #lace', Christ0s humannature had to be as sinless as Adam0s.

    Christ is called the second Adam. In #urity and holiness, connected with od and beloved by od,

    5e began where the first Adam began.G-

    5e van$uished %atan in the same nature over which in +den %atan obtained the victory.G6

    Christ came to the earth, ta*ing humanity and standing as man0s re#resentative, to show in the

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    controversy with %atan that man, as od created him, connected with the "ather and the %on, could

    obey every divine re$uirement.GB

    5e was to ta*e 5is #osition at the head of humanity by ta*ing the nature but not the sinfulness of

    man.GE 

    5e is the second Adam. The first Adam was created a #ure, sinless being, without a taint of sin u#on

    himF he was in the image of od. 5e could fall, and he did fall through transgressing. 1ecause of sinhis #osterity was born with inherent #ro#ensities of disobedience. 1ut esus Christ was the onlybegotten %on of od. 5e too* u#on 5imself human nature, and was tem#ted in all #oints as humannature is tem#ted. 5e could have sinnedF 5e could have fallen, but not for one moment was there in

    5im an evil #ro#ensity.G@

    This brings us to one as#ect of rs. hite0s Christology that is more heterodo; thanorthodo;. Although the #oint has been hotly debated in church history, most theologians inthe stream of orthodo; Protestantism hold that it was im#ossible for Christ to sin. rs.hite does not hold to this majority view. %he maintains that it was #ossible for Christ to

    fall. 8ivine loss.GG

    The "ather also too* the /fearful ris*./G> 5ow od could foresee Christ0s victory &whichshe elsewhere affirms' and yet ta*e a ris* is not e;#lained. %he sim#ly holds two#arado;ical #ositions—od0s sovereignty and od0s ris*.

    Two reasons are #resented to su##ort the idea that Christ could have fallen2

    !. /

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    The *ovenant of 1ede+tion

    The starting #oint of rs. hite0s teaching on redem#tion is her teaching about thecovenant made between the "ather and the %on from eternity. This follows $uite closelythe line of thought ado#ted by the covenant theologians of the Reformed faith. hereas

    some of these theologians ma*e a distinction between the covenant of redem#tion&between the "ather and the %on' and the covenant of grace &between od andbelievers', she does not a##ear to do this. Commenting on Christ0s dying words, /It isfinished,/ rs. hite says2

    hen Christ s#o*e these words, 5e addressed 5is "ather. Christ was not alone in ma*ing this greatsacrifice. It was the fulfillment of the covenant made between the "ather and the %on before thefoundation of the earth was laid. ith clas#ed hands they entered into the solemn #ledge that Christwould become the substitute and surety for the human race if they were overcome by %atan0sso#histry. The com#act was now being fully consummated. The clima; was reached. Christ had the

    consciousness that 5e had fulfilled to the letter the #ledge 5e had made.>E

    This covenant was made from eternity.>@ It is called the covenant of grace>G and thecovenant of mercy. "rom the beginning, od and Christ *new of the a#ostasy of %atan,and of the fall of man through the dece#tive #ower of the a#ostate. od did not ordain that

    sin should e;ist, but 5e foresaw>> its e;istence, and made #rovision to meet the terribleemergency. /In the councils of heaven, before the world was created, the "ather and the%on covenanted together that if man #roved disloyal to od, Christ, one with the "ather,would ta*e the #lace of the transgressor, and suffer the #enalty of justice that must fall

    u#on him.>= This covenant, also called an agreement or arrangement,>? was fulfilled and

    sealed by Christ0s death.=

    od0s redem#tive love is therefore seen to #recede 5is creative love. It was a love that

    carefully #lanned man0s future and made #rovision for every emergency.=-

    rs. hite #arts com#any with Reformed theologians in one as#ect of this #lan ofredem#tion. The starting #oint of the Reformed view is election, followed by the council ofheaven a##ointing Christ as Redeemer of those whom od has decreed to elect. 1ut inher thin*ing the starting #oint is Christ and 5is a##ointment to the office of Redeemer. Inthis res#ect her thin*ing is more esleyan than Reformed.

    "rom everlasting 5e was the ediator of the covenant.=-

    D5e wasJ set u# from everlasting to be our substitute and surety.=B

    The salvation of the human race has ever been the object of the councils of heaven. The covenantof mercy was made before the foundation of the world. It has e;isted from all eternity, and is calledthe everlasting covenant. %o surely as there never was a time when od was not, so surely therenever was a moment when it was not the delight of the eternal mind to manifest 5is grace to

    humanity.=E

    rs. hite sides with esley in rejecting the idea that od has elected=@ some men tosalvation and others to re#robation. The /sovereignty of od involves fullness of blessing

    to all created beings./

    =G

    /en fail of salvation through their own willful refusal of the gift oflife./=> 5er view may be summari)ed as follows2 "rom eternity od gave 5is %on as theRedeemer of the whole human race. 5e covenanted to acce#t Christ0s substitutionary

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    atonement as the basis u#on which men could be saved. 5e decreed that this salvationwould be effective for all who would believe on Christ. /The !ord has acce#ted thissacrifice Dof ChristJ in our behalf, as our substitute and surety, on the condition that we

    receive Christ and believe on 5im./== The following statements are similar to esley0s#osition2

    In the council of heaven, #rovision was made that men, though transgressors, should not #erish intheir disobedience, but, through faith in Christ as their substitute and surety, might become the electof od, #redestinated unto the ado#tion of children by esus Christ to 5imself according to the good#leasure of 5is will. od wills that all men should be savedF for am#le #rovision has been made, ingiving 5is only(begotten %on to #ay man0s ransom. Those who #erish will #erish because they

    refuse to be ado#ted as children of od through Christ esus. =?

    od has declared that those who receive Christ as their Redeemer, acce#ting 5im as the 3ne whota*es away all sin, will receive #ardon for their transgressions. These are the terms of our election.an0s salvation de#ends u#on his receiving Christ by faith. Those who will not receive 5im loseeternal life because they refused to avail themselves of the only means #rovided by the "ather and

    the %on for the salvation of a #erishing world.?

    There is no such thing in the ord of od as unconditional election.?-

     Actually, this author has written e;tremely little on the subject of election. :ot only has sheno time for s#eculating about the divine decrees, but she is critical of those theologieswhich do.

    The 3ife of *hrist

    The life of Christ has great redem#tive significance in rs. hite0s soteriology. The Arminians focus almost e;clusively on the death of Christ. They deny any significant

    redem#tive role in the life of Christ. +ven esley, in o##osition to the Reformed, #layeddown the role of Christ0s active obedience in his system of soteriology.?6 rs. hite,however, comes down very solidly on the Reformed side of this controversy. 5er view maybe summari)ed as follows2

    !. The condition of eternal life is not just absence of sin, but #ositive obedience to the lawof od. Adam, as od created him, was without sinF yet only by rendering #erfect

    obedience to the law of od could he become entitled to eternal life.?B The law of odcannot be modified or rela;ed to meet man in his fallen condition. /5e DodJ demands

    now as ever #erfect righteousness as the only title to heaven. /?E /

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    fulfilled the law for the transgressors of the law, if they receive 5im by faith as a #ersonal

    %aviour./?? /5e lived a sinless life. 5e died for us, and now 5e offers to ta*e our sins and

    give us 5is righteousness./- /1y 5is obedience to all the commandments of od, Christ

    wrought out a redem#tion for men./-- /1y 5is #erfect obedience 5e has satisfied theclaims of the law, and my only ho#e is found in loo*ing to 5im as my substitute and surety,

    who obeyed the law #erfectly for me.

    -6

    &. This #ositive righteousness e;hibited in the life of Christ is im#uted to the

    believer.-B /The active obedience of Christ clothes the believing sinneth the

    righteousness that meets the demands of the law./-E Thus the believer is counted asrighteous, and through Christ he has a free title to eternal life.

    Christ0s life is not only substitutionary, but e;em#lary. 5is obedience was that of a truehuman being.

    In our conclusions, we ma*e many mista*es because of our erroneous views of the human nature of 

    our !ord. hen we give to 5is human nature a #ower that it is not #ossible for man to have in hisconflicts with %atan, we destroy the com#leteness of 5is humanity. 5is im#uted grace and #ower 5egives to all who receive 5im by faith. . . . esus, the world0s Redeemer, could only *ee# the

    commandments of od in the same way that humanity can *ee# them-@ unless 5e met man asman, and testified by 5is connection with od that divine #ower was not given to 5im in a different

    way to what it will be given to us, 5e could not be a #erfect e;am#le for us. -G

    esus met tem#tation and overcame in the strength given 5im of od. 5e wor*ed nomiracle on 5is own behalf so as to lessen the reality of the test and trial of 5is human

    nature.-> :o man will ever be so fiercely tested by tem#tation as was esus.-= /It wasas difficult for 5im to *ee# the level of humanity as for men to rise above the low level of

    their de#raved natures, and be #arta*ers of the divine nature. /-? /05e . . . suffered beingtem#ted,0 suffered in #ro#ortion to the #erfection of 5is holiness. 1ut the #rince ofdar*ness found nothing in 5imF not a single thought or feeling res#onded to

    tem#tation./--

    Christ0s life is often #ut forward as the e;am#le for believers, and they are thereforee;horted to overcome as 5e did. Christ0s life shows that for sin, and no grounds to say it is

    im#ossible to over(come there is no e;cuse .---

    The su#erficial reader could gather the im#ression that rs. hite leaves the road ofChristian orthodo;y for the route of #erfectionism. 1ut that is not so. /e cannot e$ual the

    e;am#le, but we should co#y it,--6 she declares. The life of Christ reveals /an infinitely

    #erfect character./--B

    There was an e;cellence of character found in 5im, which never had been found, neither

    could be, in another.--E The more the believer comes to understand and a##reciate the

    #erfection of Christ0s character, the more he will confess his own sinfulness.--@

    The believer0s contem#lation of the life of Christ will therefore #roduce two #arado;icalreactions. 1ecause Christ0s life is our e;am#le &law', it ma*es radical demands u#on us. Itcauses conviction of sinfulness, mourning and re#entance—and that not only continually,

    but increasingly.--G 3n the other hand, because the life of Christ is the gos#el and a freegift which is im#uted to the believer, he can hide his lac* of #erfection in esus and rejoice

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    that Christ0s victory is really his victory.--> Thus Christ0s #erfection is an occasion for bothre#entance and faith, mourning and rejoicing, at the same time. This is indeed a #arado;,

    but /the dee#est joy of heart comes from the dee#est humiliation./--=

    The Death and Atone+ent of *hrist

    rs. hite has written so much about the cross that it is difficult for us to do three thingsat once2 ,! e must here reduce a great volume of literature to a brief outline. ," In thisbrief outline we must #reserve the main as#ects of the doctrine of the cross. ,# Perha#smost difficult, we must &if we may again refer to the illustration of 1eethoven' correctly#ortray the overall s#irit of the com#osition.

    Esti+ate In #resenting an organi)ed outline of rs. hite0s doctrine of the cross, wemust first deal with her estimate of this subject. hat #lace did the atonement have in hertheology9 The following statements are re#resentative2

    The sacrifice of Christ as an atonement for sin is the great truth around which all other truthscluster.--?

    There is one great central truth to be *e#t ever before the mind in the searching of the %cri#tures—Christ and 5im crucified. +very other truth is invested with influence and #ower corres#onding to its

    relation to this theme.-6

    5anging u#on the cross Christ was the gos#el. . . . This is our message(( our argument, ourdoctrine, our warning to the im#enitent, our encouragement for the sorrowing, the ho#e for every

    believer.-6-

    To remove the cross from the Christian would be li*e blotting the sun from the s*y.-66

    The cross is an ine;haustible theme, the vital theme of Christianity.-6B It must hold thecentral #lace, be the central theological truth, and be #resented as the grand, central

    theme for consideration.-6E

    hen men and women can more fully com#rehend the magnitude of the great sacrifice which wasmade by the ajesty of heaven in dying in man0s stead, then will the #lan of salvation be magnified,and reflections of Calvary will awa*en tender, sacred, and lively emotions in the Christian0s heart.Praises to od and the !amb will be in their hearts and u#on their li#s. Pride and self(esteemcannot flourish in the hearts that *ee# fresh in memory the scenes of Calvary. This world will a##earof but little value to those who a##reciate the great #rice of man0s redem#tion, the #recious blood ofod0s dear %on. All the riches of the world are not of sufficient value to redeem one #erishing soul.

    ho can measure the love of Christ felt for a lost world as 5e hung u#on the cross, suffering for thesins of guilty men9 This was love immeasurable, in finite.-6@

    That Christ, so e;cellent, so innocent, should suffer such a #ainful death, bearing the weight of thesins of the world, our thoughts and imaginations can never fully com#rehend. The length, thebreadth, the height, the de#th, of such ama)ing love we cannot fathom. The contem#lation of thematchless de#ths of a %aviour0s love should fill the mind, touch and melt the soul, refine and elevatethe affections, and com#letely transform the whole character. The language of the a#ostle is2 /Idetermined not to *now anything among you, save esus Christ, and 5im crucified./ e also mayloo* toward Calvary and e;claim2

    /od forbid that I should glory, save in the cross of our !ord esus Christ, by whom the world is

    crucified unto me, and I unto the world./-6G

    e should ta*e broader and dee#er views of the life, sufferings, and death of od0s dear %on.

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    im#ortant as that was to od((but the vindication of od0s law and government.

    The object of this atonement was that the divine law and government might be maintained. -E6

    Through Christ0s redeeming wor* the government of od stands justified. The 3mni#otent 3ne ismade *nown as the od of love. %atan0s charges are refuted, and his character unveiled. Rebellioncan never again arise. %in can never again enter the universe. Through eternal ages all are secure

    from a#ostasy. 1y love0s self(sacrifice, the inhabitants of earth and heaven are bound to their

    Creator in bonds of indissoluble union.-EB

    1ut it was not merely to accom#lish the redem#tion of man that Christ came to the earth to sufferand to die. 5e came to /magnify the law/ and to /ma*e it honorable./ :ot alone that the inhabitantsof this world might regard the law as it should be regardedF but it was to demonstrate to all theworlds of the universe that od0s law is unchangeable. Could its claims have been set aside, thenthe %on of od need not have yielded u# 5is life to atone for its transgression. The death of Christ#roves it immutable. And the sacrifice to which infinite love im#elled the "ather and the %on, thatsinners might be redeemed, demonstrates to all the universe((what nothing less than this #lan ofatonement could have sufficed to do((that justice and mercy are the foundation of the law and

    government of od.-EE

    The law of od0s government was to be magnified by the death of od0s only(begotten %on. . . . 5e

    secured eternal life to men, while 5e e;alted the law, and made it honorable. -E@

    The wor* of Christ((5is life, humiliation, death, and intercession for lost man((magnifies the law, and

    ma*es it honorable.-EG

    Isaiah0s #ro#hecy that Christ would /magnify the law and ma*e it honorable/-E> is often$uoted. Another scri#ture fre$uently referred to is Romans B26G, which says that Christ0s#ro#itiation was necessary in order that od /might be just, and the justifier of him whichbelieveth in esus./ od must do two things—justify the sinner while satisfying theine;orable demand of justice. Calvary enables od to forgive, and forgive justly. 3r to #utit another way, the object of Calvary was to reconcile the divine #rerogatives of justice and

    mercy. This is a #oint that is dwelt u#on at length.-E=

    /It is only in the light of the cross that we can discern the e;alted character of the law of

    od./-E? /The trials and sufferings of Christ were to im#ress man with a sense of the great

    sin in brea*ing the law of od. . /-@ The cross shows that /sin is a tremendous

    evil./-@- hen a sinner sees /that it was the transgression of the law that caused the

    death of the %on of the infinite od, . . . he will hate the sins that wounded esus. /-@6

    The atonement does more than influence man and change his relation to od. It alsoreconciles od to man. od has always loved man, but 5e could not forgive him onunjust grounds. od0s face was against the evildoer. %in called forth retributive justice./Christ0s wor* was to reconcile man to od through 5is human nature, and od to manthrough 5is divine nature./ /Through the cross, man was drawn to od, and od to

    man./-@B

    Prere6uisitesThe major #rere$uisites for the atonement are as follows2

    !. Christ must be the 8ivine 3ne, above all law, able to ma*e a willing offering.

    The divine %on of od was the only sacrifice of sufficient value to fully satisfy the claims ofod0s #erfect law. The angels were sinless, but of less value than the law of od. They wereamenable to law. They were messengers to do the will of od, and before 5im to bow. They

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    were created beings, and #robationers.

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    re#eatedly. The following statements are a brief sam#le2

    The #enalty must be e;acted. The #unishment has been endured by the sinner s substitute. . . .

    DChrist wouldJ suffer the #enalty of justice.-G@

    Christ bore the curse of the law, suffering its #enalty.-GG

    It was the righteousness of od to maintain 5is law by inflicting the #enalty.-G>

    ustice demanded that the #enalty of transgression be #aid.-G=

    5e #ledged 5imself to accom#lish our full salvation in a way satisfactory to the demands of od0s

     justice, and consistent with the e;alted holiness of 5is law.-G?

    3n the cross of Calvary 5e #aid the redem#tion #rice of the race. . . . 3ur ransom has been #aid by

    our %aviour.->

    5e bore the #unishment of the guilty. . . . The evil thoughts, the evil words, the evil deeds of everyson and daughter of Adam, called for retribution u#on 5imselfF for 5e had become man0s

    substitute. . . . our divine %ubstitute bared 5is soul to the sword of justice.->-

     As a man 5e must endure the wrath of od against transgressors.->6 ustice demands that thedeath #enalty must be e;ecuted. 1y dying in man0s stead, Christ e;hausted the #enalty and

    #rovided a #ardon.->B

    ustice and mercy stood a#art, in o##osition to each other, se#arated by a wide gulf. The !ord ourRedeemer clothed 5is divinity with humanity, and wrought out in behalf of man a character that waswithout s#ot or blemish. 5e #lanted 5is cross midway between heaven and earth, and made it theobject of attraction which reached both ways, drawing both ustice and ercy across the gulf.ustice moved from its e;alted throne, and with all the armies of heaven a##roached the cross.There it saw 3ne e$ual with od bearing the #enalty for all injustice and sin. ith #erfect

    satisfaction ustice bowed in reverence at the cross, saying, It is enough.->E

    &. The suffering of esus Christ in 5is human nature was infinite.

    /It was through infinite sacrifice and ine;#ressible suffering that our Redeemer #laced

    redem#tion within our reach. . . . 5is heart was wrung with inconceivable anguish./->@ Althoughdeath on the cross was a cruel, ignominious death, /bodily #ain was but a small #art of the

    agony of od0s dear %on.->G /e can have but faint conce#tions of the ine;#ressible anguishof od0s dear %on in ethsemane, as 5e reali)ed 5is se#aration from 5is "ather inconse$uence of bearing man0s sin. . . . The "ather0s glory and sus(taming #resence had left

    5im, and des#air #ressed its crushing weight of dar*ness u#on 5im.->>

    / . Christ0s soul was filled with dread of se#aration from od. %atan told 5im that if 5e becamethe surety for a sinful world, the se#aration would be eternal. 5e would be identified with

    %atan0s *ingdom, and would nevermore be one with od./->= /The wrath of od against sin,the terrible manifestation of 5is dis#leasure because of ini$uity, filled the soul of the %on with

    consternation./->?

    5ow could Christ in human nature endure such a degree of suffering9 Two reasons areoffered2

    a. /The suffering of Christ was in corres#ondence with 5is s#otless #urityF 5is de#th of

    agony, #ro#ortionate to the dignity and grandeur of 5is character./-= /The human nature

    of Christ was li*e unto ours, and suffering was more *eenly felt by 5imF for 5is s#iritualnature was free from every taint of sin. Therefore 5is desire for the removal of sufferingwas stronger than human beings can e;#erience. 5ow intense was the desire of the

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    humanity of Christ to esca#e the dis#leasure of an offended od.-=-

    ). /:o sorrow can bear any com#arison with the sorrow of 5im u#on whom the wrath ofod fell with overwhelming force. 5uman nature can endure but a limited amount of testand trial. The finite can only endure the finite measure, and human nature succumbsF butthe nature of Christ had a greater ca#acity for sufferingF for the human e;isted in the

    divine nature, and created a ca#acity for suffering to endure that which resulted from thesins of a lost world./-=6

    3n the basis