Andrews University Seventh-day Adventist Theological Seminary CHIS674 Development of Seventh-day Adventist Theology Spring Semester 2011 Outline

e 17 Merlin D. Burt The Human Nature of ChristA Continuing Debate I. Introduction A. The doctrine of the human nature of Jesus is different from any other that we have thus far studiedit is an ongoing debate that is yet to find resolution within the Seventh-day Adventist Church. For all of the other doctrines studied so far, the controversial aspects have been largely resolved in the past and can be studied more objectively and therefore bring overall resolution for us as individuals and as a church. B. Even though this is a current issue, we will approach our topic from a historical perspective in several steps. First we will define what is more or less universally accepted by Seventh-day Adventists about the human nature of Jesus. Then we will express the major points of disagreement. Then we will compare the history of the theological development of the eternal deity of Jesus and the law in Galatians with the present debate on the human nature of Jesus. Next we will examine the historical background of the human nature of Jesus within Adventism. Finally we look at Ellen Whites writings on the topic. II. Five basic elements on the human nature of Jesus that are universally accepted by Seventh-day Adventists. A. Jesus became truly and fully a human while at the same time retaining his true and full deity. B. Jesus took a humanity that was weakened by thousands of years of sin which diminished his human capacities and vitality. He was subject to weariness as well as emotional and physical pain. C. Jesus faced severe temptation and it was possible for him to sin. D. In his humanity Jesus never sinned. E. In his humanity our Savior bore our sins to the cross and died as our substitute. III. Some basic areas of disagreement within the Seventh-day Adventist Church on the human nature of Christ. A. Did Jesus take an intrinsically sinful human nature or a sinless natureprelapsarian or post-lapsarian? B. Did Jesus face the same temptation to sin as fallen humans or did he face representative temptations similar to those faced by Adam before the fall? C. Was Jesus our example in every aspect or are their some parts of Jesus experience as human that are different than ours?

Outline 17 Page 2 IV. Similarities between the discussion on the human nature of Christ and the earlier discussion in our Church on the eternal deity of Jesus and the law in Galatians. A. The present Seventh-day Adventist uncertainty about the sinful or sinless human nature of Christ closely parallels earlier discussion on both the eternal deity of Jesus and the law in Galatians. 1. Those who held to the historic position on the deity of Jesus during the early twentieth century, S. N. Haskell, J. S. Washburn, C. S. Longacre, and W. R. French, did so based upon what Adventists had believed previous to the 1890s. It was historic Adventism for them. 2. The deity of Jesus was so divisive that the church was unable to form a clear statement of faith for many years because feelings were so strong on the topic. We have a statement of faith on the humanity of Jesus but it avoids the most controversial aspects. The first statements of faith on the deity of Jesus did the same. 3. As time passed and the voices of those who had brought the original or earlier position with them from the past fell silent, the new position became established. Certain key individuals such as M. L. Andreasen and F. M. Wilcox had settled the eternal deity of Jesus early in their ministry and became active influences for change. 4. The eternal deity of Jesus issue has become a fundamental doctrine of the Seventh-day Adventist Church. If we could resolve some aspects of the humanity of Jesus it is possible that a similar result could occur. 5. Those who held to the1860s through 1880s corrected position on the law in Galatians saw it as a landmark doctrine much as Washburn and others viewed the original position on the deity of Jesus. Because their view was the original or corrected position they considered them ratified or settled. Those who hold to that Jesus participated in the sinful part of our nature hold a nearly identical perspective. 6. Ellen White was clear that the law in Galatians issue was not a landmark doctrine and should be investigated in a way that would not undermine the outreach and witness of the church. Her willingness to investigate the topic led to challenges to her prophetic ministry. 7. The law in Galatians issue was largely settled by the beginning of the twentieth century with a modified position that included some elements from both positions. While not exactly a compromise, both sides brought to the discussion elements of truth and elements of error. 8. There were important theological ideas that were connected to the discussion of the law in Galatians that were much more important that the actual idea of which law was applicable. The idea that the Ten Commandments are a schoolmaster to bring us to Christ that we can be justified by faith was critical because of its connection to righteousness by faith. Without it, people were left in a position that caused them to tend towards legalism and righteousness by works. The same could be said for the human nature of Christ.

Outline 17 Page 3 B. There is perhaps one important way that the discussion on the human nature of Christ is different from the earlier discussion on the deity of Jesus and the law in Galatiansa prophetic voice is no longer present. We do not have Ellen White to bring greater certainty and unity after the church has investigated the topic carefully from the Bible. We could wish that her voice were not silenced because our Church has been divided over the topic for half a century. Without Ellen Whites active involvement it is difficult to imagine how the church would have found unity on many of the key doctrines that have already been discussed in this class. C. Perhaps we can find a way to examine the topic of the human nature of Christ that is informed by how God has led us in our past history? D. We will examine first the historical background of the human nature of Christ much as we have done with other doctrines or teachings. Then we will examine Ellen Whites position on the topic. This outline is not intended to be an answer or complete solution but rather information that will provide assistance as we study the Bible and consider the topic. V. Historical Background within the Seventh-day Adventist Church on the Human Nature of Jesus. A. General Information 1. Up until the 1950s many details on the human nature of Christ had not received the type of church-wide intentional study with serious adjustments like other doctrines such as tithing (1878), the time to begin the Sabbath (1855), the law in Galatians(1880s and 1890s), and the landmark doctrines of the 1840s. 2. Early ideas on the human nature of Jesus is much like the original position on the eternal deity of Jesus. It was based more on the general sense of those who were the key leaders within the movement. Therefore we must be careful not to read too much into these early statements. 3. Even the discussion by Waggoner and Jones, who were second or third generation leaders must be tempered by the realization that what they said was a part of the larger emphasis on Jesus and righteousness by faith. 4. Ellen Whites writings played a role in establishing faith in the sinful human nature of Christ. Yet her view on the sinful human nature of Christ contained significant exceptions to what was presented by Jones and Waggoner and later by M. L. Andreasen and others. These exceptions must be considered. B. William Miller in 1845 refused to enter into detail on the human nature of Christ. He wrote: Some are prone to indulge in a spirit of uneasiness and disorder, and looseness with regard to church government and doctrine. In all the essential doctrines of the Bible, as they have been held by the pious of the church in all ages, were given to the saints, and for which we are commanded earnestly to contend, I have never seen any reason to

Outline 17 Page 4 change my faith. Jesus I regard as my all sufficient Savior, by whose merits alone I can be saved. No being but Him "whose goings forth were of old, from everlasting," who should take upon himself our nature, and bear our sins in his own body, could make an atonement, on the efficacy of which I should dare to rely. The Bible speaks as plainly of my Savior's divinity as it does of his humanity. He is therefore Emanuel, God with us. The Bible tells us plainly what the Savior is. That should satisfy us without venturing beyond the Bible to say what he is not. 1 C. During the period up through the 1880s the ideas of various writers were largely non-specific though they may lean towards Jesus having a sinful human nature. 1. J. M. Stephenson in 1854 gave a more general statement arguing for the human nature of Jesus without details: Having shown by plain Bible testimony that the Son of God in his highest nature became man, "was made flesh," I next propose to consider that portion of Bible evidence which represents him as a real man. In fact, everything connected with his history, from his birth to his resurrection, proves that he was a real human being. Read the prediction, "For unto us a child is born;" [Isa.ix,6;] also its fulfillment. Matt. i, 20-25; ii,11; Luke i,ii. From this account, of his birth, we learn that he was begotten by the "power of the Highest," and was born of Mary, in Bethlehem of Judea, in the reign of Augustus Caesar. 2

Moses Hull (1836 - 1906)

2. Moses Hull presented Jesus as the second Adam but without details: When God created the first Adam he gave him dominion over all things on earth, whether of the human race, or the animal creation, or inanimate
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William Miller, Wm. Millers Apology and Defence (Boston: J. V. Himes, August 1, 1845), 27. J. M. Stephenson, November 14, 1854, Review and Herald, 107.

Outline 17 Page 5 things. By disobedience Adam fell from this high position, lost his dominion, and degraded those things over which his dominion had extended. Satan, his tempter, usurped the throne of the world, and has been ever since, the prince of this world. But the promise was that the seed of the woman, Jesus Christ, should bruise the serpent's head and destroy the power of Satan. Jesus Christ, the second Adam, is to repair the damage of the fall, and as the Son of man, the representative of perfect human nature, to take again the dominion which Adam lost, and restore creation to the happy condition in which Adam found it. 3 3. An anonymous 1863 article in the Review and Herald suggests that Jesus had a sinful human nature. But this genealogical table, with its long list of the human ancestors of Jesus, proves to us that the Son of God did something more than to take upon him the mere form of humanity; that he really became a member of our suffering, sinning, ruined race - like to us in sorrows, in temptations, in everything but transgression. 4 4. In 1884, J. H. Waggoner wrote of the sinful nature of Jesus but without exact detail of what that meant: And he left that throne of glory and of power and took upon him the nature of fallen man. In him were blended the brightness of the Father's glory and the weakness of the seed of Abraham. In himself he united the Lawgiver to the law-breaker--the Creator to the creature; for he was made sin for us, that we might be made the righteousness of God in him. He was a connecting link between Heaven and earth; with one hand on the throne of God, and the other reaching down to grasp the poor, ruined creatures under the condemnation of a holy law. He "humbled himself" as it is not possible for any other to do. 5 D. During the1890s Jones and Waggoner took a strong position on the sinful human nature of Jesus. They are the first strong proponents of a sinful nature that includes sinful tendencies but somehow without sinning. Waggoner suggests a type of dualism for Jesus. His divine nature held his sinful human nature in check. While not reflected in this statement, we can partake of the Jesus divine nature and thus resist sin. Jones seems to follow a similar type of dualism in the nature of Christ. Representative statements by each are provided: E. J. Waggoner: Moreover, the fact that Christ took upon Himself the flesh, not of a sinless being, but of a sinful man, that is, that the flesh which He assumed had all the weaknesses and sinful tendencies to which fallen human nature is subject, is shown by the statement that He "was made of the seed of David according to the flesh." David had

Moses Hull, The Future Dispensation, Review and Herald, September 15, 1863, 123. Genealogy of Christ, Review and Herald, May 5, 1863, 179. 5 J. H. Waggoner, The Atonement: An Examination of a Remedial System in the Light of Nature and Revelation (Oakland, CA: Pacific Press, 1884), 161.
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Outline 17 Page 6 all the passions of human nature. He says of himself, "Behold I was shapen in iniquity; and in sin did my mother conceive me." Ps. 51:5. 6 Some may have thought, while reading thus far, that we were depreciating the character of Jesus by bringing Him down to the level of sinful man. On the contrary, we are simply exalting the "Divine power" of our blessed Saviour, who Himself voluntarily descended to the level of sinful man in order that He might exalt man to His own spotless purity, which He retained under the most adverse circumstances. His humanity only veiled His Divine nature, by which He was inseparably connected with the invisible God and which was more than able successfully to resist the weaknesses of the flesh. 7 A. T. Jones: If He were not of the same flesh as are those whom He came to redeem, then there is no sort of use of His being made flesh at all. More than this: Since the only flesh that there is in this wide world which He came to redeem is just the poor, sinful, lost, human flesh that all mankind have; if this is not the flesh that he was made, then He never really came to the world which needs to be redeemed. For if he came in a human nature different from that which human nature in this world actually is, then, even though He were in the world, yet for any practical purposes in reaching man and helping him, he was as far from him as if He had never come, for, in that case, in His human nature He was just as far from man and just as much of another world as if He had never come into this world at all. 8 Thus in the flesh of Jesus Christ--not in Himself, but in His flesh--our flesh which He took in the human nature--there were just the same tendencies to sin that are in you and me. And when He was tempted, it was the "drawing away of these desires that were in the flesh." These tendencies to sin that were in His flesh drew upon Him and sought to entice Him, to consent to the wrong. But by the love of God and by His trust in God, he received the power and the strength and the grace to say, "No," to all of it and put it all under foot. And thus being in the likeness of sinful flesh He condemned sin in the flesh. All the tendencies to sin that are in me were in Him, and not one of them was ever allowed to appear in Him. All the tendencies to sin that are in you were in Him, and not one of them was ever allowed to appear--every one was put under foot and kept there. All the tendencies to sin that are in the other man were in Him, and not one of them was ever allowed to appear. That is simply saying that all the tendencies to sin that are in human flesh were in His human flesh, and not one of them was ever allowed to appear; He conquered them all. And in Him we all have victory over them all. 9 E. In 1897 Uriah Smith presented what became a classic argument throughout the first half of the twentieth century regarding Christ as our example of obedience. It needs to be noted that Smith was careful to not draw the same conclusions
E. J. Waggoner, Christ and his Righteousness (Melbourne, Echo Publishing, 1890), 26, 27. Ibid., 28, 29. 8 A. T. Jones, The Consecrated Way to Christian Perfection (Mountain View, CA: Pacific Press, 1905), 35. 9 A. T. Jones, The Third Angels Message, No. 14, General Conference Bulletin, February 21, 1895, 266, 267.
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Outline 17 Page 7 that Jones and Waggoner or Andreasen did. He maintained a careful respectfulness for the mystery of the incarnation: But God sent his own Son into the world to show that the whole trouble lay in the base surrender of the flesh to sin, and not to any injustice in the law. He came in the likeness of sinful flesh to demonstrate before all parties in the controversy that is was possible for men in the flesh to keep the law. He demonstrated this by keeping it himself. On our plane of existence, and in our nature, he rendered such obedience to every principle and precept, that the eye of Omniscience itself could detect no flaw therein. His whole life was but a transcript of that law, in its spiritual nature, and in its holy, just, and good demands. He thus condemned sin in the flesh, by living himself in the flesh and doing no sin; showing that it was possible for man thus to live. It was a complete and triumphant vindication of the fact that God is not unjust in his demands; that he required of man nothing more than he could do, nothing more than he should have done, and for the not doing of which he was justly condemned. If Christ here, as a man, could keep the law, fulfilling perfectly the Father's will, man could have done so too, and therefore stands speechless before a throne which is shown to be a throne of equity, before a law which is shown to be holy, just and good, and before the blameless life of Christ, which is shown to be possible in a world like this, and in a condition vastly worse than that in which Adam was placed, when he basely yielded to temptation. 10 F. S. N. Haskell in 1901 wrote of the fallen nature of Christ without explaining what he meant. Mostly he was like Smith in his approach. The apostle then presents man as he was when first created, and also his present condition, and how Christ stepped down from His high and exalted position, made himself lower than the angels, and even took man's fallen nature, for the suffering of death, that through death He might destroy him that hath the power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. He was made like unto His people, that with His human arm He might encircle the human race, and take His people as far above angels as He himself was above angels before He came to the earth. In this humiliation He was tempted and suffered, so that He might be able to succor them that are tempted. O what a High Priest is this! It is thus heaven and earth are connected. 11 VI. Ellen Whites Position on the Human Nature of Christ. 12 A. In 1858 Ellen White wrote of Jesus taking mans fallen nature. 13 In this statement she did not elaborate on what she meant. It should be noted that many times in succeeding years she used this phrase.
Uriah Smith, Looking Unto Jesus or Christ in Type and Antitype (Battle Creek, MI: Review and Herald, 1897), 30. 11 S. N. Haskell, The Sanctuary Question, Review and Herald, Aug. 20, 1901, 536. 12 For material in this section, I am largely dependent upon Woodrow W. Whidden II, Ellen White on the Humanity of Christ (Hagerstown, MD: Review and Herald, 1997. 13 Ellen G. White, Spiritual Gifts: The Great Controversy Between Christ and His Angels and Satan and His Angels, vol. 1 (Battle Creek, MI: James White, 1858), 25.
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Ellen White (1827 - 1915)

B. In 1863 she wrote that Jesus knows our infirmities. 14 In this statement Ellen White is speaking to parents and their relationship to children. In using the word infirmities she is referring to human weakness and illness. Parents sometimes excuse their own wrong course because they do not feel well. . . . He [Satan] exults that the grace of God is not allowed by them as sufficient to overcome natural infirmities. 15 C. In 1869 she gave a balancing perspective on the sinful nature of Christ when she wrote: He is a brother in our infirmities, but not in possessing like passions. As the sinless One, his nature recoiled from evil. 16 D. In 1872, Ellen White focused on the connection between Christs divine and human nature. The Son of God was in the form of God, and he thought it not robbery to be equal with God. He was the only one, who as a man walked the earth, who could say to all men, who of you convinceth me of sin? He had united with the Father in the creation of man, and he had power through his own divine perfection of character to atone for mans sin, and to elevate him, and bring him back to his first estate. 17

14 15

Ellen G. White, Parents and Children, Review and Herald, January 20, 1863, 59. Ibid. 16 Ellen G. White, Testimonies for the Church, vol. 2 (Mountain View, CA: Pacific Press, 1948), 202.
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Ellen G. White, The First Advent if Christ, Review and Herald, December 17, 1872, 2.

Outline 17 Page 9 1. She was clear that Man could not atone for man. His [mans] sinful, fallen condition would constitute him an imperfect offering. 18 2. In referring to Christ in his humanity she wrote: He was perfect, and undefiled by sin. He was without spot or blemish. 19 3. Thus for Christ to be a Savior he must have both a sinless human nature and be divine. E. In 1874, Ellen White gives her earliest extensive statement on the human nature of Christ. She paraphrased or directly quoted material from this article many times in later years. The key elements include: 1. Jesus identified with sinful human nature. The Son of God humbled himself and took mans nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. 20 2. In the wilderness of temptation, Jesus took Adams place where he had failed but at a disadvantage in His human nature. In what contrast is the second Adam as he entered the gloomy wilderness to cope with Satan single-handed. Since the fall the race had been decreasing in size and physical strength, and sinking lower in the scale of moral worth, up to the period of Christs advent to the earth. And in order to elevate fallen man, Christ must reach him where he was. He took human nature, and bore the infirmities and degeneracy of the race. He, who knew no sin, became sin for us. 21 3. In facing Satan Jesus took the additional step of being placed at a disadvantage in the degenerate human condition. She wrote: In the wilderness of temptation Christ was without food forty days. . . . Satan had succeeded so well in deceiving the angels of God, and in the fall of noble Adam, that he thought that in Christs humiliation he would be successful in overcoming him. 22 She went on The humanity of Christ reached to the very depths of human wretchedness, and, identified itself with the weakness and necessities of fallen man, while his divine nature grasped the Eternal. 23 Jesus was affected or injured by sin but not infected or intrinsically polluted by sin. 4. Jesus was our Substitute and Savior by bearing the test on our behalf. As man could not, in his human strength resist the power of Satans temptations, Jesus volunteered to undertake the work, and bear the burden for man, and overcome the power of appetite in his behalf. He must show in mans behalf, self-denial and perseverance, and firmness of principle that is paramount to the gnawing pangs of hunger. 24 He [Christ] had condescended to take mans nature, and he was to suffer the inconveniences, and ills, and afflictions, of the human family. He was
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Ibid. Ibid. 20 Ellen G. White, The Temptation of Christ, Review and Herald, July 28, 1874, 51. 21 Ibid. 22 Ibid. 23 Ellen G. White, The Temptation of Christ, Review and Herald, August 4, 1874, 58. 24 Ibid.

Outline 17 Page 10 not to perform miracles on his own account. He came to save others. 25 The exalted Son of God in assuming humanity draws himself nearer to man by standing as the sinners substitute. . . . Christ overcame on the sinners behalf. 26 5. By combining his divinity with humanity he overcame for us and made it possible for us to overcome. In order to bring hope to man, and save him from complete ruin, he humbled himself to take mans nature, that, with his divine power combined with the human, he might reach man where he is. He obtains for the fallen sons and daughters of Adam that strength which it is impossible for them to gain for themselves, that in his name they may overcome the temptations of Satan. 27 6. Christ in his humanity was an example for us. The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. 28 F. In 1884 Ellen White wrote in a way that suggests that Jesus had a sinless nature: There was no sin in Him that Satan could triumph over, no weakness or defect that he could use to his advantage. But we are sinful by nature, and we have a work to do to cleanse the soul-temple of every defilement. 29 Another example of a similar statement was written in 1898: Christ is the perfect representation of God on the one hand, and a perfect specimen of sinless humanity on the other hand. Thus He has combined divinity and humanity. 30 G. By the time of the 1888 experience, Ellen White had essentially developed her understanding of the human nature of Christ as described up to this point. She went into the 1888 experience with her position largely established. Her later statements are mostly elaboration and expansion. H. The Baker letter is an example of her making a clarification. Be careful, exceedingly carefully as to how you dwell upon the human nature of Christ. Do not set Him before the people as a man with the propensities to sin. . . . Bro. Baker, avoid every question in relation to the humanity of Christ which is liable to be misunderstood. Truth lies close to the track of presumption. . . . Never, in any way, leave the slightest impression upon human minds that a taint of, or inclination to corruption rested upon Christ, or that He in any way yielded to corruption. . . . I perceive that there is danger in approaching subjects which dwell on the humanity of the Son of the infinite God. He did humble Himself when He saw He was in fashion as a man, that He might understand the force of all temptations wherewith man is best. 31

Ibid. Ibid. 27 Ibid. 28 Ellen G. White, The Temptation of Christ, Review and Herald, October 13, 1874, 121. 29 Ellen G. White, Gods Willingness to Save, Review and Herald, May 27, 1884, 338. 30 Ellen G. White, Wholehearted Service, February 10, 1898, Manuscript 16, 1898, Ellen G. White Estate, Inc., Silver Spring, Maryland. 31 Ellen G. White to Brother and Sister [W. L. H.] Baker, Letter 8, 1895. See Source Syllabus, 259-261.
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I. In 1993 previously unknown interlineations were discovered in Letter 303, 1903. This letter previous to the interlineations sounded very much like Christ actually had evil tendencies. Here is the statement with interlineations in parentheses. Coming, as he did, as a man (to meet and be subjected to) with all the evil tendencies to which man is heir, (working in every conceivable manner to destroy his faith), he made it possible for Himself to be buffeted by human agencies inspired by Satan, the rebel who had been expelled from heaven. 32 This correction clarifies that Ellen White was writing about what other people had subjected Jesus to and not what He was in his mind.

Ellen G. White to J. H. Kellogg, August 29, 1903, Letter 303, 1903, Ellen G. White Estate, Inc., Silver Spring, Maryland.

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Corrections made by Ellen White after Desire of Ages had been sent to the printer

J. The differences between the first printing of Desire of Ages and later printing illustrates the same point as Letter 303, 1903. The first printing of the last paragraph of page 48 has the following sentences: Adam stood in his innocence in Eden. But Jesus accepted humanity as weakened and defiled by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. 33 She had a correction sent to the press. The wording was changed to: Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. This later reading is what has been a part of Desire of Ages ever since. Again she is changing to wording to make sure that people do not think that Jesus is in some way inclined toward sin. K. A helpful article by Tim Poirier on Ellen Whites use of the word infirmities compares her use of the term with one of her favorite writers, Henry Melvill. For Melvill, there were two primary consequences of the fall: (1) innocent infirmities, and (2) sinful propensities. 34 Melvill said that Jesus had the first but not the second. Ellen Whites use of the term infirmity and propensity suggest that she agreed.

Ellen G. White, The Desire of Ages (Oakland, CA: Pacific Press, 1898), 48. Tim Poirier, A Comparison of the Christology of Ellen G. White and Henry Melvill, April 5, 1982, Ellen G. White Estate, Inc., Silver Spring, Maryland. See also Source Materials, 187-190.
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Outline 17 Page 13 L. If there is any development for Ellen White in her understanding of Christs humanity after the 1880s, it is according to Whidden, his uniqueness. 35 These include: 1. No physical deformity36 or disease. 37 2. As a child, no trace of sin marred the image of God within Him. 38 No one, looking upon the child-like countenance, shining with animation, could say that Christ was just like other children. He was God in human flesh. When urged by his companions to do wrong, divinity flashed through humanity, and he refused decidedly. 39 3. He united sinful human nature with his sinless nature. Christ did in reality unite the offending nature of man with His own sinless nature. 40 He took upon His sinless nature our sinful nature, that He might know how to succor those that are tempted. 41 4. He became the new head of the human race. He was to take His position as the head of humanity by taking the nature but not the sinfulness of man. 42 5. Jesus had no taint of sin. In Him was no guile or sinfulness; He was ever pure and undefiled; yet He took upon Him our sinful nature. Clothing his divinity with humanity, that he might associate with fallen humanity, He sought to regain for man that which by disobedience Adam had lost, for himself and for the world. 43

Whidden, Ellen White on the Humanity of Christ, 53-56. Ellen G. White The Desire of Ages, (Mountain View, CA: Pacific Press, 1940), 50. 37 Ellen G. White, One that is Mighty to Save, February 1898, Manuscript 18, 1998; Ellen G. White Estate, Inc., Silver Spring, Maryland. 38 White, The Desire of Ages, 71. 39 Ellen G. White, And the Grace of God Was Upon Him, Youths Instructor, September 8, 1898, 705. 40 Ellen G. White, The Lords Vineyard, Review and Herald, July 17, 1900, 449. 41 Ellen G. White, To Brethren in Positions of Responsibility, April 25, 1902, Letter 67, 1902, quoted in Ellen G. White, Medical Ministry: A Treatise on Medical Missionary Work in the Gospel (Mountain View, CA: Pacific Press, 1963), 181. 42 Ellen G. White, Gods Purpose for Us, Signs of the Times, May 29, 1901, 339. 43 Ellen G. White, The Word of God, Signs of the Times, July 30, 1902, 482.
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Interlineations made by Ellen White to the Desire of Ages manuscript

VII. Similarities and differences between the Law in Galatians controversy in 1888 and the current sinful human nature of Jesus discussion. A. For the law in Galatians, there was essential unity on the most important points. They all agreed on the permanence, authority, and immutability of the Ten Commandments. They agreed that sinners needed forgiveness and that people could not earn their salvation. The underlying problem was orientation. They were either dismissive of the importance of righteousness by faith or they gave it particular focus. B. For the sinful human nature of Jesus there is also essential unity. The underlying issue today is one of victory over sin. Those who hold that Jesus had a fallen nature with a propensity to sin and with sinful passions argue that this is necessary for us to have victory over sin. Those who hold to the view that Jesus had the hereditary infirmities or natural weaknesses of fallen human also generally believe in victory over sin. This was essentially Ellen Whites view. Some holding this view might disagree with some aspects of the idea of a final sinless demonstration by the last generation as requisite to the Second Coming of Jesus. C. A difference between the two discussions is that there are really three groups on the human nature of Jesus. A third group represented by evangelical Adventists hold that Jesus had a sinless unfallen nature like Adam before he sinned. This perspective has held that substitutionary atonement exclusive of sanctification is the only way of salvation. Often those who hold to the Waggoner and Jones view have confused this view and those who hold a view like Ellen White. This has sometimes led to misunderstanding not unlike what happened in 1888.

Outline 17 Page 15 VIII. Some observations on Ellen Whites use of the term passions. A. Ellen White makes the explicit statement: He is a brother in our infirmities, but not in possessing like passions. As the sinless One, His nature recoiled from evil. The full statement is provided below. In Christ were united the human and the divine. His mission was to reconcile God and man, to unite the finite with the infinite. This was the only way in which fallen men could be exalted through the merits of the blood of Christ to be partakers of the divine nature. Taking human nature fitted Christ to understand man's trials and sorrows, and all the temptations wherewith he is beset. Angels who were unacquainted with sin could not sympathize with man in his peculiar trials. Christ condescended to take man's nature and was tempted in all points like as we, that He might know how to succor all who should be tempted. As the human was upon Him, He felt His need of strength from His Father. He had select places of prayer. He loved to hold communion with His Father in the solitude of the mountain. In this exercise His holy, human soul was strengthened for the duties and trials of the day. Our Saviour identifies Himself with our needs and weaknesses, in that He became a suppliant, a nightly petitioner, seeking from His Father fresh supplies of strength, to come forth invigorated and refreshed, braced for duty and trial. He is our example in all things. He is a brother in our infirmities, but not in possessing like passions. As the sinless One, His nature recoiled from evil. He endured struggles and torture of soul in a world of sin. His humanity made prayer a necessity and privilege. He required all the stronger divine support and comfort which His Father was ready to impart to Him, to Him who had, for the benefit of man, left the joys of heaven and chosen His home in a cold and thankless world. Christ found comfort and joy in communion with His Father 2 T 201-202. B. Another similar statement is like a number of others that separates Jesus from intrinsic evil inclinations. Human passions and commotions and trials were beneath Him. He sailed like the sun above them all. A more complete statement is below. Christ never murmured, never uttered discontent, displeasure, or resentment. He was never disheartened, discouraged, ruffled, or fretted. He was patient, calm, and selfpossessed under the most exciting and trying circumstances. All His works were performed with a quiet dignity and ease, whatever commotion was around Him. Applause did not elate Him. He feared not the threats of His enemies. He moved amid the world of excitement, of violence and crime, as the sun moves above the clouds. Human passions and commotions and trials were beneath Him. He sailed like the sun above them all. Yet He was not indifferent to the woes of men. His heart was ever touched with the sufferings and necessities of His brethren, as though He Himself was the one afflicted Letter 51a, 1874. C. The word passions or passion is used hundreds of times by Ellen White and in nearly all cases she is talking about the bent towards evil that is inherent in

Outline 17 Page 16 humans. Jesus remains the only human exception. There are a few statements where she does seem to attribute the word passion toward Jesus. 1. On rare occasions the word passions in Ellen Whites writings refers to strong emotions or the human instincts of love or hunger, that are not necessarily sinful. The 1867 Webster Dictionary has the a definitions for Passion as feeling emotion that completely masters the mind. This is called passion. It can be with music or lust or love or anger. The bottom line is that the mind, in such cases, is considered as having lost its self-control, and becomes the passive instrument of the feeling in question. 44 An earlier dictionary brief entry for passion is anger, love, zeal, lust suffering. 45 These are all feelings. They are not always necessarily evil. So in one sense Jesus would have shared our passions if understood as inherited human emotion. 2. He left the glories of heaven and clothed His divinity with humanity and subjected Himself to sorrow and shame and reproach, abuse, denial, and crucifixion. Though He had all the strength (of) passion of humanity, never did He yield to temptation to do one single act, which was not pure and elevating and ennobling Letter 27, 1892. In this letter written to Edson and Emma White, she crossed out the world and and replaced it with of in the above. She is softening it some. To apply to human emotion and feelings in a non-sinful propensity sense. 3. The lessons of Christ upon the occasion of receiving the children, should leave a deeper impression upon our minds. The words of Christ encourage parents to bring their little ones to Jesus. They may be wayward, and possess passions like those of humanity, but this should not deter us from bringing them to Christ. He blessed children that were possessed of passions like His own ST April 9, 1896. This statement might suggest that he had passions like those that children had. But this statement stands almost alone and should not be interpreted to mean something different than her repeated explanations on what she meant by the fallen or sinful nature of Jesus. 4. By a word Christ could have mastered the powers of Satan; but He came into the world that He might endure every test, every provocation, that it is possible for man to bear, and yet not be provoked or impassioned, or retaliate in word, in spirit, or in action. For the honor and glory of God He was to offer Himself a living, spotless sacrifice to the Father Manuscript 44, 1897. In other words, Jesus did not loose self-control. Another example of impassioned in her writings is where Saul was brought under the influence of sacred music and would catch a spirit of devotion and pour forth the most impassioned expressions of lofty eloquence in ecstasies of praise and prayer. While under this
William G. Webster and William A Webster, A Dictionary of the English Language, Explanatory, Pronouncing, Etymological, and Synonymous (New York: American Book Company, 1867), 307. 45 William Perry, The Royal Standard English Dictionary (Boston: Tomas & Andrews, West & Richardson, and Edward Cotton, 1777), 302.
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Outline 17 Page 17 excitement, he would give himself no rest day nor night until the reaction came. Then his strength failed and he was exhausted. She described his let-down from loosing control. When the paroxysm of wild excitement and inordinate zeal had spent itself, he would reveal his old disposition Letter 7, 1894. 5. For Ellen White Jesus never had like passions. She uses the phrase D. Ellen White seems to use the word couplet like passions as a type of code phrase that intimates that all humans, except Jesus, have sinful inclinations, failings, and loss of control of the emotions. Most often she uses it to refer to Elijah, Moses, Jacob, Daniel, the Apostles, and ministers in the Seventh-day Adventist Church. In nearly all cases she is calling for us to be sympathetic with one another in our failings and weakness. We each have our points of trouble. A few examples. You should be careful whom you trust. Brother Jenson is a man who has the fear of God before him. He is subject to like passions as other men, but he is true and conscientious, and is a faithful worker, a man of sterling integrity. While there is with him a disposition to find fault and be dissatisfied, there is also a disposition to see his faults and confess them. He has said many plain things concerning your affairs that were true, and yet it was not wise to mention them before the hands in your employ Letter 5, 1879. Let not the ministers of the cross of our dear Saviour forget their experience in these things; but let them ever bear in mind that they are but men, liable to err, and possessing like passions with their brethren, and that if they help their brethren they must be persevering in their efforts to do them good, having their hearts filled with pity and love. They must come to the hearts of their brethren and help them where they are weak and need help the most. Those who labor in word and doctrine should break their own hard, proud, unbelieving hearts if they would witness the same in their brethren. Christ has done all for us because we were helpless; we were bound in chains of darkness, sin, and despair, and could therefore do nothing for ourselves. It is through the exercise of faith, hope, and love that we come nearer and nearer to the standard of perfect holiness. Our brethren feel the same pitying need of help that we have felt. We should not burden them with unnecessary censure, but should let the love of Christ constrain us to be very compassionate and tender, that we can weep over the erring and those who have backslidden from God. The soul is of infinite value. Its worth can be estimated only by the price paid to ransom it. Calvary! Calvary! Calvary! will explain the true value of the soul 3 T 187-188. IX. The certainty of victory over sin. A. The Bible is clear that there is no temptation or sin that cannot be resisted or overcome in the strength of Christ. Examples abound in the Bible. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 1 John 1:9. No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. 1 Cor. 10:13.

Outline 17 Page 18 B. Ellen White agrees with scripture on this issue. She also weaves the word passions into some of her explanations. Here are a couple of examples. Every thought cherished, every impulse indulged, leaves its impressions of the mind. We are under obligations to God to be constantly learning of Christ how to guide and control our thoughts, our feelings and passions. Oh how fearfully lax we are in our duty to ourselves to let ourselves be molded by our own ideas and our own faulty will. We are running great risks in allowing ourselves to be thus controlled by circumstances. We must study the Pattern, Jesus Christ. Self-culture and divine grace will strengthen us in moral power. Every faculty should be employed to make of us all that Christ has made provision that we should become Letter 3, 1886. Where the precious seed of truth finds lodgment in the heart, through the workings of the Spirit of Christ the receiver will discover the sinfulness of human passions, vanities, ignorance. All these must be cleansed from the soul temple and the grace of God become an abiding principle. Then all the principles of truth bloom in the garden of God,-humility, meekness, patience, and love. The evidences of the grace of Christ in the human heart always tend to unity. But because some errors and inconsistencies are seen in those whom we think should be perfect, shall we cast them aside? No. Christ does not cast us aside because of these things, although His Spirit is grieved. It is not wise to sink the soul in pettish despondency because we see errors in the characters of others. If we discern their faults and inconsistencies, then we are to see the sinfulness of similar things in our own characters, and from these things we are to learn not to practice the un-Christlike conduct of any man Letter 6b, 1890. The word of God not only sets forth the great principles of truth and duty which should govern our lives, but it presents also, for our encouragement, the history of many who have exemplified these principles. Men "subject to like passions as we are," have fought with temptation, and conquered in the strength of an Almighty Helper. Under difficulties greater than we are called to meet, men have been true to duty and to God. Except the one perfect Pattern, there is not described in the sacred pages a single character more worthy of emulation than that of the prophet Daniel RH, November 7, 1882. X. Summary and Conclusions A. Neither the idea of Christ having a pre-lapsarian or post-lapsarian human nature is a part of the doctrine or teaching of the Seventh-day Adventist Church. One of the problems in the debate is that advocates on both sides but particularly those who advocate a post-lapsarian view see their view as a landmark doctrine. B. The Church does have unanimity that Jesus had a human nature that was subject to temptation and was physically inferior to Adam. C. The historic position on the sinful human nature of Christ is directly traceable to E. J. Waggoner and A. T. Jones with collateral influence from Ellen Whites writings. Previous to the time of Jones and Waggoner the idea of Christ having a sinful human nature was probably a majority view though only lightly discussed.

Outline 17 Page 19 D. Ellen Whites view on the human nature of Jesus has more breadth and depth than that of Jones or Waggoner. She also seems to mean something different than them when she refers to the Saviors sinful human nature. E. Ellen White appears to have been among the earliest and most extensive writers on the human nature of Christ. Her view was essentially developed before the time of Jones and Waggoner. Her statements during the 1890s are more clarifications than new ideas. If there is one area that she expands on it is to make Jesus unique and different in His nature. She particularly emphasizes his freedom from the taint of sin. F. Ellen White is very careful to describe Jesus as not having like passions or having intrinsic propensities to evil or the loss of control of his emotions. He does not have any taint of sin. G. In a few instances she associates the word passions with Jesus, but they are in the non-sinful sense of having human emotions. Jesus was really a human with human emotions. H. Both the Bible and Ellen White are clear that we can resist and overcome sin and sinful passions through the power of Christ. I. Ellen White does remain consistent in insisting that Jesus did not have an internal bent toward evil that he had to resist. He did suffer from temptation beyond any human and his victory brings us salvation and victory over sin. J. On the topic of the human nature of Jesus and the incarnation we must maintain a humble attitude. We must realize that mysteries will always remain. We are treading on holy ground. K. We can be encouraged that since God has helped the Church in so many ways in the past, and particularly in regard to the eternal deity of Jesus, He will be with us today through the Spirit to guide and help.