An Adventist Approach to the Doctrine of Salvation - Essay Example

? The Adventist Doctrine of Salvation Introduction The theme of salvation has for a long time been a that has generated a lot of controversy and varied opinion. Many Christian denominations have been formed from differences in the doctrine of salvation. There are various authorities who have given views concerning the doctrine of salvation as it relates to atonement, nature of sin, sanctification and glorification. One of the leading authorities concerning the doctrine of salvation is Ellen G White whose works have elicited varied opinion from latter day scholars. The main issues that generate controversy include; perfection and its meaning; justification by faith, sanctification; atonement and the nature of sin (Whidden, 1995, 56-74). Blazen defines salvation from the Hebrew perspective which is closely linked to the term nasal meaning to pull out or withdraw people from danger or away from enemies as shown in {Ps 91:3}. Ellen White’s doctrine of salvation mainly focuses on perfection and justification by faith. Atonement Atonement is one of the elemental principles upon which the Christian faith is founded (Martin 1998, 157-60). There are various models of atonement which have been put forth by Christian scholars over the course of the years. These models include but are not limited to; ransom, victory, government, reconciliation, substitution, satisfaction, and moral influence models. Ellen G White in her discussion on the principle of atonement based upon the importance of freewill which was against the views of her contemporaries. Ellen believed in atonement of the cross as covering all the sin of mankind {Romans 6: 10}. While White’s perspectives can be classified into three of the atonement models, she used the three models in a complementary rather than exclusive manner (Frank 1996, 91-94). The moral influence model as propounded by White focuses on the universality of the death of Christ on the cross as a manifestation of the love of God for a lost world. The proponents of this view of White’s work assert that the death of Christ serves as a moral influence first in drawing man to God and secondly in drawing sinful man to God (Stephen 2005, 39-40). It must be recognized though that the atonement of God though connected with divine love and mercy does not exclude divine justice and the requirement of holiness {James 2, 21-24}. White acknowledges that while the offer of just mercy by is for all, there is a penalty for not accepting the divine mercy. The question of God’s wrath is analyzed and White comes to the conclusion that God’s wrath is active against the rejection of just mercy as exemplified in the destruction of Korah, Dathan and Abiram {Num. 16: 23-35} (Philip 1989, 51-78). In the discussion of the Satisfaction model, White analyzes the two aspects of God which are justice and his love which are both satisfied by the death on the cross (Horne 1999, 132-138). In Christ dying on the cross God showed both his nature of justice and love toward mankind. The most dominant view of Ellen White’s discussions on atonement is the Penal Substitution model. In this model White argues for justification by faith in Christ who is the substitute for the just penalty of sin. God offers himself as the substitute for man’s sin and therefore also shows his love. The nature of Sin The bible is the single piece of literature which describes in intricate detail the aspect of sin from its start to its end. The beginning of the bible describes the entry of sin into the world and the end portrays its eradication. Between the time of sin entering the world and its eradication is also described a struggle with sin by humanity. While most people consider Adam to be the origin of sin, the bible provides further insight to prove just the contrary. {Ezekiel 28: 14, 15} describes the rebellion of Lucifer against God even before the creation of the world which makes Lucifer the original sinner (Hanna 2004, 89-93). While sin originated in heaven it did not develop in heaven as Satan was cast out with his angels to earth. Sin developed on earth from Satan deceiving Adam and Eve who then passed on the bondage of sin to the whole world (Fowler 200, 19-26). The whole world then is born under the bondage of sin which only the blood of Jesus can atone for {2 Peter 2: 19}. Ellen White defines sin as the transgression of God’s will. She also defined it as a condition of inheriting particular tendencies which made a person inclined towards sin. The definition by White closely approximates Sequira’s definition which encompasses iniquity, sin and transgression {1 John 3: 4} (Sequira 1996, 111-119). While White believed in the total depravity of the sinner she differed from the Calvinist view which believed that sinners could not respond to the gospel hence predestination. Human beings are born with the inclination and guilt of sin of Adam. Human beings are however not punished for this original sin but rather for their committed sins. Human beings being inherently sinful make the efforts of man at redeeming himself through legalism useless rather sin can only be wiped away by justification in faith (Douglas 1996, 69-73). An observance of legalism no matter how sincere is tainted with human characteristics which are inherently selfish and ultimately lack redeeming power {Isaiah 64:6}. White being grounded in the American principles of free will ingrained these in her analysis of free will as opposed to the sinful nature of man. While acknowledging freewill, White asserts that man lost dominion to the devil when Adam fell. Man therefore is born without freewill and therefore he will be inclined to sin. Acceptance of the saving grace of Jesus is the only means by which the will of man is freed. Christians need to make conscious earnest effort to submit themselves to the grace and guidance of God in order to be free of sin (Feinburg 2006, 78-87). Justification Sanctification and Glorification Justification, perfection and sanctification are related concepts which intertwine with each other in the study of the doctrine of salvation. Justification from the biblical perspective implies the attainment of righteousness due to the payment of the price of sin by the blood of Jesus Christ {Romans 3 21-24}. Perfection on the other hand consists of the attainment of being pure and holy in the eyes of God (Karkainen 2004, 276-78). This perfection is achieved by the acceptance of Jesus Christ’s saving power which enables man to participate in his perfection. Sanctification on the other hand while closely relate to the two abovementioned concepts differs from it in the aspect of time. While perfection will only be achieved in heaven and justification has already been achieved by confession of Christ as savior, Sanctification involves a continuous daily or hourly experience of walking in the spirit of God and in his holiness (Rom. 8:29-30; Phil. 3:21). White analyses of perfection looks at perfection as encompassing goals which have to be achieved. Bible perspectives give the impression that perfection is impossible. White argues that while perfection should be a goal of every Christian the attainment of perfection is not possible since man’s actions are always tempered by his sinful nature (Biblical Research Institute 2011 39-50) The justification by faith doctrine is also misunderstood in nearly the same vein. Justification unlike perfection can be achieved; once someone receives Christ into their lives as their savior, they take on the justification of Jesus (Bruce 1997, 79-84). Sanctification meanwhile is a concept which requires the Christian to make conscious effort in order to be sanctified. The striving to attain the life of perfection is a key point in the attainment of sanctification according to White. In latter days, White changes her attitude towards perfection by saying it is not attributable to conscious effort of sanctification but rather as a result of the guidance of the Holy Spirit who guides believers in their daily walk. Another important aspect of justification involves the aspect of whether justification is once {2 Corinthians 5: 19}. White asserts that justification is given to the believer only on the fulfillment of certain preconditions (David 1990, 34-56). The believer after believing is considered perfected and justified by the blood of Christ. Justification however is considered to be only effective as long as the believer keeps the faith and is obedient to God. Perfection according to White is attained through aspects such as the believer not engaging in willful sinning. Conclusion The doctrine of salvation encompasses a multitude of complex issues which are intertwined. A discussion of the doctrine of salvation must take into account the biblical perspective in its interpretation. While White is a leading authority on the doctrine of salvation, she exudes some dynamism in that she accepts some doctrines which she had not taken into consideration at first as they have scriptural backing. The issue of atonement as discussed by White gives great insight into perspectives on the wrath of god by taking into account the various models in a complementary rather than exclusive manner. White’s analysis of the nature of sin is particularly insightful giving scriptural foundations for her arguments. The nature of sin is very important in showing the connections between justification by faith, perfection and sanctification as compared to legalism. The concepts of justification by faith tackled by White also portrayed her as a person with quite a grasp on doctrinal issues of the Christian faith as time and again she is able to make connections and comparisons between these concepts that are based on scripture. White’s teaching on the doctrine of salvation hinges upon justification and perfection, and sanctification which are key concepts upon which a believer may get saved. Bibliography Hanna, Fredrick, 2004, The Cosmic Christ of Scripture: How to Read God’s three Books, Ann Arbor: Proquest/UMI. Whidden, Woodrow, 1995, Ellen White on salvation: A chronological study, Hagerstown: Review and Herald Pub Association. Fowler, John, 2000, Sin, Hagerstown: Review and Herald Pub Association. Biblical Research Institute. 2011, How Perfect Is "Perfect" OrIs Christian Perfection Possible?(accessed on October 4, 2011). http://www.adventistbiblicalresearch.org/documents/ Sequeira, Jack, 1996, Saviour of the World: The Humanity of Christ, New York: Pacific Press Publishing Associations Stephen Finlan, 2005, Problems with Atonement: The Origins of, and Controversy about, the Atonement Doctrine, Collegeville, MN: Liturgical. Philip E. Hughes, 1989, The True Image: The Origin and Destiny of Man in Christ, Grand Rapids: Eerdmans. Frank Holbrook, 1996, The Atoning Priesthood of Jesus Christ, Berrien Springs, MI: Adventist Theological Society. Douglas, Moo, 1996, The Epistle to the Romans, Grand Rapids: Eerdmans. Feinburg, John, 2006, The Cross and Salvation: The Doctrine of Salvation, New York: Liturgical Press. Horne, Charles, 1999, The Doctrine of Salvation, Berrien Springs: Adventist Theological Society. Karkainen, Veli, 2004, One with God, Salvation as Deification and Justification, Hagerstown: Liturgical Press. Martin Hanna, 1998, “The Servant-Master Roles of the Laws of Christ, of Scripture, and of Nature,” Journal of the Adventist Theological Society, 9/1-2: 278-309. Bruce A. Demarest, 1997, The Cross and Salvation, Wheaton, IL: Crossway. David, Sapp, 1990, An Introduction to Adam Christology in Paul, Ann Arbor, MI: University Microfilms International. Read More