Subjective Theological Term on Salvation Christ for Us and Christ in Us - Literature review Example

The Objective/ ive Theological Term on Salvation “Christ for Us” and “Christ in Us.” Introduction One of the pillars of biblical teaching upon which the Christian faith is founded is the doctrine that Christ died to atone for our sins, so that humankind may enter into eternal life. As to what criteria shall distinguish who shall be saved and who shall not has become a matter of debate among Christians. The dilemma arises from what appears to be contradictory assertions. It is accepted that salvation is a gift, it is not earned my man’s works, but by the saving grace of Christ’s sacrifice. Therefore, as long as one has faith in Christ and what he has done for us, then one is saved. The necessary implication of this, however, is that the performance of good works – leading a virtuous life, performance of charitable deeds, etc. – would be unnecessary to be saved. What then the purpose of the Ten Commandments and the admonitions of Christ to “love thy neighbor as thyself”- which necessarily implies performing good acts towards one’s neighbor? Therefore, if one professes faith in Christ and does a moral wrong, then should he still rely on the salvation of Christ’s sacrifice, because after all his sin has been atoned for by Christ? The doctrine of salvation by justification alone does not appear to be consistent with Biblical teaching. The Seventh-day Adventist position is that we are saved by the work of Christ for us and also by His work in us. Christ for us and Christ in us are ‘the two strands of the DNA of Salvation’ which Adventism has advocated since its inception (Van Wyk, 2009). Seventh-day Adventists firmly adhere to the belief that salvation is not earned, but is purely a gift from God in Jesus Christ. Because we are sinful, there is nothing that we can add to Christ’s perfect righteousness wrought by his perfect obedience to God and by his death on the cross for our sins (Bemmelen, 2007, p. 5). It is a Fundamental Belief of Seventh-day Adventists that: “In Christ’s life of perfect obedience to God’s will, His suffering, death, and resurrection, God provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of God’s law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. Fundamental Beliefs, 9.” The Sanctuary Doctrine The doctrine of the sanctuary was first articulated by William Miller, who contemplated the link between Daniel 8:13-14, and Leviticus 16 which instructs Israelites on their observation of the Day of Atonement. This is one of three major festivals given by God to the Israelites through Moses, and describes how the forgiven sins of the people of God were cleansed from the sanctuary, then removed by the ‘scapegoat’ to the wilderness. Miller arrived at the conviction that these passages referred to Christ’s second coming, at which time a cleansing fire will take away all the sins of the world (Taber, n.d.). Christ’s atoning sacrifice by his death on the cross is what makes possible the salvation of people from their sins. According to scripture: “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ (Heb. 6:20). The Controversy Critics of Adventism have found issue with the writings of Mrs. Ellen G. White, one of the foremost and most ardent advocates of the Seventh-Day Adventist teachings. White wrote that “In the Law is embodied the same principle as in the Gospel” (White, 1898, p. 608). To this Nervig (1941, p. 96) stated: “[Adventists] have a hopeless mixing up of Law and Gospel. The Gospel is twisted into being Law. And the Gospel way of salvation is completely wiped out…Thus the Gospel is perverted into being the Law and salvation is by good works” [emphasis supplied]. In this context, the Law is taken to be the Ten Commandments, which governs the actions of Christians and how we live our lives. By equating the way we conduct our lives – that is, our works – with the justification for our salvation, Nervig says that the Adventist teaching is no longer Sola fide or salvation only by faith, but by works. “Christ for us is forgotten, and Christ in us is emphasized. With the power of Christ in us we are able to live a life of ‘genuine goodness’ and thus merit salvation for ourselves” (Nervig, 1941, p. 96). What Nervig seems to confuse are the twin concepts of salvation by faith and judgment according to works. There are sufficient biblical passages to prove that these two concepts not only do not contradict each other, each existing to the exclusion of the other, but they actually complement each other within the framework of biblical teaching. Christ for Us It is the cornerstone of Adventist faith that justification is by faith alone. We are saved by the work of Christ for us (Titus 3:5). This is founded on the teaching that our salvation has been purchased by the blood of Christ. Therefore, our salvation is complete and perfected with the death of Christ and his subsequent resurrection, and there is nothing else that needs to be added. On this matter, there is no quarrel, and it is agreed by all that one of the hallmarks of Christianity is belief in salvation by the blood of Christ. It therefore cannot be said that works, not even works of righteousness, can earn salvation because were this true, then faith alone cannot justify salvation, and it is not Christ’s blood but our own acts which saves us. This contradicts the core teaching of Christian faith. This is also the crux of the allegations against Adventists because of the latter’s emphasis on good works. Christ in Us There are numerous teachings in the Bible, both in the Old and New Testaments, that In the Old Testament, King Solomon stated: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Ecclesiastes 12: 13-14). In the New Testament, a passage reads: “For we must all appear before the judgment seat of Christ, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10). Christ himself taught of the importance of works when he declared, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world…For I was hungered, and ye gave me meat…” (Matthew 25: 34-45). And: “that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12: 36-37). It is Christ himself who instructed: “If thou wilt enter into life, keep the commandments” (Matthew, 19: 17). Conclusion There is nothing paradoxical about salvation by faith and judgment according to works. The two, sanctification and justification, pertain to different aspects of salvation, which refers to “the saving of people from sin.” (Paulson, 2012). Justification by faith, the “condition of salvation” (John 3: 16 and Acts 16:31), pertains to belief in Christ, and this is never explicitly defined in the Bible. On the other hand, judgment according to works seeks the obedience that is manifested in deed when one possesses the faith, and in the Bible these are described specifically in terms of deeds. “Biblical belief is not mere intellectual acknowledgment; it is the surrender of the heart and life to God’s transforming power, which is what the new birth and true obedience are all about” (Paulson, 2012). Therefore, one cannot be truly saved if he continues to lead an immoral life, because the transforming power of true faith is not evident in his actions. Works becomes the evidence, not the standard or pre-requisite, by which salvation is bestowed as a gift. Salvation is not the wage or reward in exchange for leading a virtuous life. Salvation is the result of one’s faith, and good acts are but the effect of true faith. Where the evidence of faith does not exist in the manner people live their lives, then it is likely that there was no true faith to begin with. “Our salvation is not to be treated complacently, we are to live godly lives (2 Peter 3: 11-12) knowing what is coming on the world” (Rasell, 2012, p. 65). References Bemmelen, P.M.van 2007 ‘Justification by Faith: An Adventist Understanding.’ Available at http://www.adventistbiblicalresearch.org/World%20Evangelical/Bemmelen,%20Justification%20by%20faith.pdf “Fundamental Beliefs of Seventh-day Afsdventists, 9. 2006 ‘Life, Death, and Resurrection of Christ,’” in Seventh-day Adventist Yearbook, 2006 ([Silver Springs, Maryland:] The General Conference Corporation of Seventh-day Adventists, 2006), 5. Goldstein, C. 2003 Graffiti in the Holy of Holies. Pacific Press. Nervig, C B 1941 Christian Truth and Religious Delusions. Augsburg Publishing House Paulson, K 2012 ‘The Sanctuary Doctrine: Cultic or Biblical?” Available at http://myshasta.info/tempest/seventhunders/BibleRevelations/sanctuary_message/sanctuary_doctrine_part_2.htm Rassell, M 2012 Exploring the Heavenly Sanctuary: Understanding Seventh-Day Adventist Theology. Full text available at http://books.google.com.ph/books?id=JPpfw7h6_1cC&pg=PA5&dq=Sanctuary+doctrine+of+adventist&hl=en&sa=X&ei=BJOrUIv0C8jdigeb3IDYBg&ved=0CE0Q6AEwCQ#v=onepage&q=Sanctuary%20doctrine%20of%20adventist&f=false Van Wyk, K 2009 ‘Adventist trends in Christ for us and Christ in us.’ Everlasting Gospel. Available at http://www.egw.org/zboard/vannote/61133 White, E G 1898 The Desire of Ages. Digital Inspiration, Tellico Plains, TN Read More