p. 3 | S. D. A | AdventAI

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 17, 1907

S. D. A.

There is a combination of three letters which has taken on a new meaning to the world in this generation. There are those here who can easily remember the time when this combination had no particular meaning to any one; but now in almost every land and in a large portion of the islands of the sea, people have learned in a greater or less degree the significance of the three letters “S. D. A.” when applied to a people or a work. They have come to know something of Seventh-day Adventists and of those teachings which, taken together are designated as Seventh-day Adventism. The taking of this name was not by chance. It was not decided simply by a vote in a deliberative assembly; it was given to this people and to this movement by the authority of the spirit of prophecy. And this was stated as the special reason for adopting this name: “The name Seventh-day Adventist carries the true features of our faith in front, and will convict the inquiring mind. Like the arrow from the Lord’s quiver, it will wound the transgressors of God’s law, and will lead to repentance toward God and faith in our Lord Jesus Christ.”

The very name indicates the nature of the controversy in the closing generation; that is, that the controversy would center about the Sabbath as the sign of the true God, and the seal of the law of God, and about the coming of Christ to close his work in behalf of his people, and to gather them home; and so this movement has stood for this work from the beginning. But there are those who have put an altogether different meaning into this movement. As an illustration of this, I received not long ago an announcement of a course of lectures to be delivered in one of the churches of a large Western city; the title of the general course was “Modern Substitutes for Christ.” Among these modern substitutes for Christ was found in the speaker’s list “Seventh-day Adventism.” It is an altogether wrong interpretation of the meaning of this movement to suppose that it is a new gospel or a new religion, that it is presenting some other way of salvation, or some substitute for Christ; and I have thought that we ought to put another meaning to the letters “S. D. A.,” and then to make it clear that Seventh-day Adventism stands for that also; and that is S for Saviour, D for divine, A for announced—Saviour Divine Announced. This is or ought to be the real meaning of this movement, and Seventh-day Adventism must stand in this generation for such a presentation, such an announcement of a divine Saviour from sin as is found in no other movement in the earth at this time.

The Need of the Movement

Now to make it clear why there is the evident need of such a movement based upon this idea and representing this idea, I call your attention to the fact that at the present time in one way or another, either by open infidels or by liberal theologians or by apostate Protestants, the divinity of our Lord is being denied, so that there is absolute need that there should be a positive movement to define and to emphasize the divinity of Christ, the Saviour; and this movement must not only announce the Saviour as divine, but that the divine Saviour is coming—that we are in the generation looking for the appearance of that divine Saviour so that this movement must set forth the divinity of Christ, his power to save from sin, his special work in this generation in our behalf, and then make clear, very clear, the fact that his second coming is near, even at the door.

And to illustrate further to what extent this repudiation of Christ as the divine Saviour and the way of life, as set forth in the Scriptures, has been carried, and to what an extent a modern substitute has been put in his place, I will read an epitome of an address delivered in City Temple, London, by R. J. Campbell, the successor of Dr. Joseph Parker. This epitome appeared in the Congregationalist of October 13, under the general title “Changing Theological Beliefs.” I will not take time to read it all, but just touch upon two or three paragraphs that will make clear what I wish you to know:—

Mr. Campbell says that popular theology rests on certain assumptions or presuppositions generally taken for granted by pulpit and pew, which can be discerned in almost any sermon. These assumptions are the sanctions of religious thought in regard to the fall, sin, atonement, salvation, holiness, righteousness, justice, love, and judgment, the person of Jesus, and the meaning and scope of his work. . . .

Concerning the doctrines named, Mr. Campbell says that pulpit theology is not related to life as a whole. The fall in literal sense is untrue. It does not influence Old Testament literature nor appear in the teaching of Jesus. It was taken into popular thought partly through Paul’s rabbinical thought-forms, partly through observation of the gradual break-up of the Roman empire, leading men to despair of the present. It became dogma in an unspiritual age following on political calamities, and its theory is in direct conflict with the finding of modern science and with true historical method. But many preachers assume the doctrine of the fall, because without it they don’t know what to say about sin and salvation.

Sin is not an inherited taint of nature or defect of will which makes disobedience to God universal and inevitable. It is simply selfishness, offense against the God within, living for self instead of living for all. . . . Popular presentations of the remission of sins by faith in the finished work of Jesus are untrue, unethical, and contradicted by the facts of everyday life. . . .

What popular theology says of the person of Jesus is true of the ideal humanity which is ever in the heart of the Father. The uniqueness of Jesus consists in the fact that in him the life of God was manifested for the world to see. That is the life which we are called to live as truly as he was. Faith in him is faith in God, faith in love, faith in the ideal within ourselves, and faith in the great atonement of the race with God.

This simply shows where things are drifting in the ordinary teaching. Dr. Campbell is one of the leaders of religious thought in England, succeeding Dr. Parker, whose pulpit set the tone for many pulpits in England.

But when we speak of a divine Saviour, and that this movement must stand for and defend and emphasize the divinity of Christ, it means more than simply a theological doctrine about the presentation of Christ: it means the whole

place of Christ in the plan of salvation. Salvation presupposes sin, sin means the fall. Salvation involves the atonement, it involves the gift of Christ for the forgiveness of sin. It involves the righteousness of Christ as the gift of God received through faith. It involves the transformation of character through such faith, spoken of in the Scripture as the new birth. It must cover the whole work of Christ; that is, it must include his incarnation, not simply as the product of his time, not simply as the flower of the centuries, as he is sometimes called, but as a unique person, God manifest in the flesh. It must include his crucifixion as the sacrifice for sin; it must include his resurrection; it must include his ascension; it must include his work as High Priest in the heavenly sanctuary; it must include his coming again to gather his people, and to take them home to heaven. This is all included in the idea of the divinity of Christ. It is not a thing apart from the whole gospel of Christ.

The Place and Mission of Christ

Now I wish to call attention especially to the meaning of this movement, its meaning as applied to the present generation and the work that is to be done in this generation. Going back to the beginning, and following the history of the work of the gospel up to the present time, you will find that there has been one central point of attack always, not always in terms, and not always openly, but there is one question in controversy, and that question is concerning the place that the Son of God should occupy in his relation to God and his creatures, the relation that the Son of God sustains to the created beings and created things. The divine Son involves the eternity of his being, co-existent and co-equal with his Father, and standing next to the Father, and being the agent, the representative of the Father, so that every revealing of God in his work in every way has been through his eternal Son. And it was the controversy over this question, as to the place that his Son should occupy, which led to the first outbreak of trouble in heaven. This is set forth so clearly, and the whole matter is explained so fully, in the first chapter of “Patriarchs and Prophets” that I shall read a selection from it:—

The Sovereign of the universe was not alone in his work of beneficence. He had an associate,—a co-worker who could appreciate his purposes, and could share his joy in giving happiness to created beings. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Christ, the Word, the only begotten of God, was one with the eternal Father,—one in nature, in character, in purpose,—the only being that could enter into all the counsels and purpose of God. “His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of peace.” His “goings forth have been from of old, from everlasting.” And the Son of God declares concerning himself: “The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting. . . . When he appointed the foundations of the earth, then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him.”

The Father wrought by his Son in the creation of all heavenly beings. “By him were all things created, . . . whether they be thrones, or dominions, or principalities, or powers. All things were created by him, and for him.” Angels are God’s ministers, radiant with the light ever flowing from his presence, and speeding on rapid wing to execute his will. But the Son, the anointed of God, the “express image of his person,” “the brightness of his glory,” “upholding all things by the word of his power,” holds supremacy over them all. “A glorious high throne from the beginning,” was the place of his sanctuary; “a scepter of righteousness,” the scepter of his kingdom. “Honor and majesty are before him. Strength and beauty are in his sanctuary.” Mercy and truth go before his face.

The law of love being the foundation of the government of God, the happiness of all intelligent beings depends upon their perfect accord with its great principles of righteousness. God desires from all his creatures the service of love,—service that springs from an appreciation of his character. He takes no pleasure in a forced obedience; and to all he grants freedom of will, that they may render him voluntary service.

Heaven’s Harmony Invaded

So long as all created beings acknowledged the allegiance of love, there was perfect harmony throughout the universe of God. It was the joy of the heavenly host to fulfil the purpose of their Creator. They delighted in reflecting his glory and showing forth his praise. And while love to God was supreme, love for one another was confiding and unselfish. There was no note of discord to mar the celestial harmonies. But a change came over this happy state. There was one who perverted the freedom that God had granted to his creatures. Sin originated with him, who, next to Christ, had been most honored of God, and was highest in power and glory among the inhabitants of heaven. Lucifer, “son of the morning,” was first of the covering cherubs, holy and undefiled. He stood in the presence of the great Creator, and the ceaseless beams of glory enshrouding the eternal God, rested upon him. “Thus saith the Lord God: Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden, the garden of God; every precious stone was thy covering. . . . Thou art the anointed cherub that covereth; and I have set thee so. Thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.”

Little by little, Lucifer came to indulge the desire for self-exaltation. The Scripture says: “Thine heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness.” “Thou hast said in thine heart, . . . I will exalt my throne above the stars of God; . . . I will be like the Most High.” Though all his glory was from God, this mighty angel came to regard it as pertaining to himself. Not content with his position, though honored above the heavenly host, he ventured to covet homage due alone to the Creator. Instead of seeking to make God supreme in the affections and allegiance of all created beings, it was his endeavor to secure their service and loyalty to himself. And coveting the glory with which the infinite Father had invested his Son, this prince of angels aspired to power that was the prerogative of Christ alone.—Pages 34, 35.

To dispute the supremacy of the Son of God, thus impeaching the wisdom and love of the Creator, had become the purpose of this prince of angels. To this object he was about to bend the energies of that master-mind, which, next to Christ’s, was first among the hosts of God. But he who would have the will of all his creatures free, left none unguarded to the bewildering sophistry by which rebellion would seek to justify itself. Before the great contest should open, all were to have a clear presentation of his will, whose wisdom and goodness were the spring of all their joy.

A Heavenly Council

The King of the universe summoned the heavenly hosts before him, that in their presence he might set forth the true position of his Son, and show the relation he sustained to all created beings. The Son of God shared the Father’s throne, and the glory of the eternal, self-existent One encircled both. About the throne gathered the holy angels, a vast, unnumbered throng,—“ten thousand times ten thousand, and thousands of thousands,” the most exalted angels, as ministers and subjects, rejoicing in the light that fell upon them from the presence of the Deity. Before the assembled inhabitants of heaven, the King declared that none but Christ, the only begotten of God, could fully enter into his purposes, and to him it was committed to execute the mighty counsels of his will. The Son of God had wrought the Father’s will in the creation of all the hosts of heaven; and to him, as well as to God, their homage and allegiance were due. Christ was still to exercise divine power, in the creation of the earth and its inhabitants. But in all this he would not seek power or exaltation for himself contrary to God’s plan, but would exalt the Father’s glory, and execute his purposes of beneficence and love.

The angels joyfully acknowledged the supremacy of Christ, and prostrating themselves before him, poured out their love and adoration.—Page 36.

The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its demands. Since the divine law is as sacred as God himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from

the curse of the law, and bring him again into harmony with Heaven. Christ would take upon himself the guilt, and shame of sin,—sin so offensive to a holy God that it must separate the Father and his Son. Christ would reach to the depths of misery to rescue the ruined race.—Page 63.

The angels prostrated themselves at the feet of their Commander, and offered to become a sacrifice for man. But an angel’s life could not pay the debt; only he who created man had power to redeem him.—Pages 64, 65.

(To be continued)