the post-ascension mediatorial ministry of christ - a study of the redemptive implications of the...

8/7/2019 The post-ascension mediatorial ministry of Christ - A study of the redemptive implications of the assertion that Chri

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The post-ascension mediatorial ministry of Christ: A study

of the redemptive implications of the assertion that Christs

mediation will climax in the cosmic judgment

IntroductionChrists earthly ministry has been the main focus of Protestant theology whilst his

role as mediator at the right hand of God has received little theological attention. 1

Although Protestant theology is aware of the biblical concept of Christs post-

resurrection mediation, it has not been integrated into their soteriology.2

This paper seeks to provide a modest contribution to the largely untouched

area of Christs intercessory ministry; also known as Mediation theology. The

Protestant tradition saw the initiation and recovery of the mediation motif that was

started by Luther and Calvin.3 The greatest contributors still however seem to be the

Puritans in the 17th century. In the 19th century the rise of Adventism brought about a

renewed focus on Christs redemptive role as ascended mediator. Thereafter the last

formidable work was approximately 80 years ago by a Prof. Joseph Jungman, a

Roman Catholic, who wrote The place of Christ in liturgical prayer.His work is still

regarded as the building blocks for Mediation theology,4 however it focuses on the

development of the first four centuries of Christianity and has no emphasis on the

impact of Protestant or Reformist movements.5

Since the writings of Ellen G. White in the 19 th century, the Adventist

contributors that are worthy of recognition are Edward Heppenstall with his book,

1 Alister E. McGrath, Christian Theology: An Introduction (Malden, MA: Blackwell Publishing,2001), pp. 411-13.2 Bertold Hibner, `The Intercession of Christ: A Study of the Adventist Contribution to the Doctrine of

the Work of Christ', (unpublished masters dissertation, Open University, Newbold college, Oct 2002),

p. 2.3 George R. Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs

(Hagerstown, MD: Review and Herald, 2000), p. 38; Clifford Goldstein, 1844 Made Simple (Ontario,

Canada: Pacific Press Publishing Association, 1988), p. 12; Julian Kastrati, `The Eclipsing andRecovery of the Redemptive Role of Christ as Ascended Mediator' (unpublished masters dissertation,

Open University, Newbold college, 2006), p. 3.4 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 5.5 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 5.


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Our High Priest (1972). After this, contributors like Desmond Ford took radical

steps to challenge the Judgment phase within Adventist Mediation theology.

Therefore it appears profitable to attempt to understand the role of Christ as mediator

after his resurrection.

The Old Testament Mosaic sanctuary presented in the biblical account has

incredible significance for the doctrine of the Sanctuary, which is the heart of

Mediation theology as held by Seventh-day Adventists. In fact their Sanctuary

doctrine is, as referred to by James White, the central hub of the wagon wheel. 6 All

other Adventist doctrine are the spokes that shoot off of the central Sanctuary hub. I

prefer to think of the hub as the table and culet7 of a diamond, whilst the other

doctrines are the many facets that reflect light from each other.

The Sanctuary doctrine is what founded the Seventh-day Adventist church and

carries with it certain significance, when Miller died his headstone had the text from

Dan 8.14 on it saying, and unto 2300 days then the sanctuary will be cleansed. This

significance is not greatly felt in Seventh-day Adventist churches today.8

Historically,

Seventh-day Adventists have regarded themselves as part of a restoration movement,

wanting to recover neglected truths,9 however they do not claim to make a

contribution to the doctrine on the incarnate work of Christ, but rather to his

subsequent role in applying the benefits of his death to the believer through his

ministry at the right hand of God.10

6 George R. Knight, Millennial Fever and the End of the World(Ontario, Canada: Pacific Press

Publishing Association, 1993), p. 308.7 The table is the top flat surface and the culet is the point at the bottom. This is merely a

representation and not a typological picture since a diamond has 58 facets, and this has no particular

representation in mind, however when one looks into a diamond, the many facets reflect light from

each other. Snoop, Diamond information , 2008

[Accessed 15-02-2008]8 Goldstein, 1844 Made Simple, p. 12.9 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 4.

10 Whilst our understanding is that Christ is applying the benefits of his death to us in a ministry ofmediation, it does not come across like this in the latest Adventist handbooks. It still talks in terms of

cleansing the sanctuary, which confuses people. Raoul Dederen,Handbook of Seventh-day AdventistTheology (Hagerstown, MD: Review and Herald, 2000), p. 402.; Ministerial Association, What

Seventh-day Adventists Believe (Sliver Spring, MD: Pacific Press Publishing Association, 2005), pp.347-70.

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It has been stated, many have lost sight of the pioneers' insights into the

sanctuary doctrine. Often without realizing it, Seventh-day Adventist members accept

views of Christ's ministry held by non-Adventist Christians.11 The core of

Adventism, the Sanctuary doctrine, needs to be reaffirmed or thrown out, but not just

ignored, which is the present reality. In view of the fact that today Adventists need to

be assured of its brilliance in an ever-changing deconstructed post-modern world.

Today, people come to the buffet table of doctrine and take what they like and leave

what they do not understand. This paper will attempt to make Mediation theology

more understandable to the Christian world.

The purpose of the paperChrists mediation motif needs further exploration. The problem that will be dealt

with is, what are the redemptive implications of the meaning of Christs post

ascension ministry, in the context of the Seventh-day Adventists salvation paradigm,

as understood by Ellen White? I will attempt to understand what is her understanding

of the eschatological dimensions of the Sanctuary doctrine with emphasis on Christs

post-ascension mediation.

Thus the purpose of this research is to explore the meaning of Christs redemptive

mediation climaxing, according to classical Adventism, in a cosmic judgment and

assess the Gospel implications?

SignificanceThe significance of this dissertation is to discover new relevant information and bring

harmony to existing information with regards to Christs post-ascension mediation

within the light of Eschatology and Soteriology. I will then analyze and critique the

findings so as to harmonize it into a language relevant for todays postmodern mind.

MethodologyThe method that will be used in this paper will be largely analytical-historical-

systematic. The study will be divided into three major parts. My method of

investigation will be to establish, firstly, a brief review of the pre-Adventist

11 Gerard P. Damsteegt, `How Our Pioneers Discovered the Sanctuary Doctrine',Adventists Affirm, fall1992.

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understanding on Christs post-ascension mediation. Secondly I will establish

the Adventist developments of the teaching on Christs post-ascension

mediation. Thirdly I will emphasise the redemptive meaning of Christs post-

ascension ministry in the context of Adventist salvation history as understood

by Ellen White.

LimitationsThe Adventist understanding of justification by faith will be assumed. Thus the

Justification implications of the sanctuary doctrine will not be debated in this study. It

will assume an imputed form of righteousness of Christ, and not a once saved always

saved, form of justification.

It will neither focus on or try to prove whether the Investigative Judgment is linked

with Dan 8.14, nor will it concentrate on the authenticity of 1844 as the start thereof.

I will merely refer to it by the terms such as prejudgment phase and an executive

judgment phase. I will assume the sanctuary motif refers to a heavenly reality 12

although expressed in parabolic analogical language with respect to a cosmic reality.

12 The brilliance of the sanctuary can be seen even before the plan of salvation was created, in Jer 17. 12

it mentions the glorious high throne, exalted from the beginning. Other interesting points are, the

Sumerian word for temple is egal, the Hebrew equivalent is heykal, which literally means, greathouse, therefore I assume that the sanctuary is Gods great cosmic type of house. The house of a king is

a palace, but when that king is also God then it becomes a sanctuary. Richard Davidson, Professor of Old

Testament exegesis, `24 One Hour Recordings', in The Sanctuary as Understood by Seventh-day

Adventists, class recordings for the module called - The Sancturay, for Bachelor's in Theology, 24 hoursof tuition (Belgrade theological seminary: Philip Gravac, Jul. 2003)

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A brief review of the pre-Adventist view on Christs post-

ascension mediation

1.1 Early church theology and practice and subsequent developments

Many theologians over the ages have questioned the significance of the idea of an

ascended Christ. James F. White in hisIntroduction to Christian worship connects

early Christian worship with liturgy.13 Julian Kastrati suggests that the best way to

discover the significance of the ascended Christ is by looking at early Christian

liturgy.14 Mediatorial doxologies focusing on Christ as mediating appear to be the

earliest records of Mediation theology.15Josef Jungmann has completed an extensive

work on this question; he noted that liturgies from many different geographical areas

constantly refer to Christs redemptive role as ascended mediator.16 The mediatorial

theme of Christ is consistently mentioned through many early writings, this included

pope Clement, one of the Church Fathers from the second century.17 Polycarp (of

Smyrna) is another example of a Bishop who found comfort in Christs high priestly

intercession.18The majority of records on early liturgies indicated that they knew

what Christs mediatorial role was. They assigned to him the function as our high

priest and intercessor, they realised that these two concepts were inseparable.19 The

Church Fathers reaffirmed the post ascension mediation motif up until the fourth

century, during this time Christs divine and human natures were presented in

harmony and in balance.20 The Church Fathers agreed with Paul who stated in 1 Tim.

2. 5 that there is one God and one mediator.21

It is notable that according to A.13 James F. White,Introduction to Christian Worship (Nashville, TN: Abingdon Press, 2000), p. 19.14 This looks at how early Christians regarded Christ in their worship. Kastrati, `The Eclipsing and

Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 10.15 This is found in the Didache, it refers to a through Christ motif. Other early works with similar

consistency are: The church order, Canons of Hippolitus, theApostolic constitutions, the Epitome and

the Testament of our Lord. The common phrasing of giving thanks to God through Christ is evident inthese works. Jungmann Josef A., The Place of Christ in Liturgical Prayer(London: Geoffrey

Chapman, 1989), p. 3.16 Liturgies that were included were Coptic and Syrian, from the East as well as the West, Byzantine,

Gallic and Roman scripts. Jungmann Josef A., The Place of Christ in Liturgical Prayer, pp. 23-24.17 John Chapman, Pope St. Clement I , 1908

[Accessed 22-04-2008]18 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 147.19 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 18.20 Jungmann Josef A., The Place of Christ in Liturgical Prayer, pp. 154-56.21 1 Tim. 2:5 For there is one God; there is also one mediator between God and humankind, Christ

Jesus, himself human.

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Klawek, the through Christ motif was cultivated in Greek communities especially

by Paul.22

The understanding of Christs natures was to be altered by Origen Adamantius, a

Platonist with traces of Stoic philosophy.23For him Jesus was a rational principle of

Logos, which exists in a finite comprehensible world. He ascribes the mediatory office of

the Son of God to the cosmic role of the Logos instead of the incarnation.24 From this

point on Mediation theology will change from what it was originally meant in Pauls

thinking. Almost a century later Arius acknowledged Jesus as different in nature from the

father.25 He stated that the sons body was in human form, therefore different in nature to

the father, but his soul was the Logos that Origen alluded to.26Consequently Arius

regarded mediation as a metaphysical function rather than a redemptive one. Thus in the

Arian view, the through Christ motif was transmuted from being a reference to a

redemptive function towards a cosmic function of Christ, who as a subordinate creature

served as an intermediate between distant and unapproachable deity.27 Athanasius the 1st

of Alexandria, on the other hand, opposed Ariuss views by re-asserting the full divinity

of Christ, however, he did not see the mediatorial role as important, in fact, he felt it

distracted from the equilateral tri-unity of Gods action.28By 330 AD, theologians felt

uncomfortable with the past mediatorial doxology of and felt that the doxology

Athanasius was more correct, and consequently there came a division between

22 A. Klawek, `Das Gebet zu Jesus', Seine Berechtigung und Ubung nach den Schriften des Neuen

Testaments: Eine biblisch-theologische Studie 6/5 (1921), p. 74.23 He was thus a pronounced idealist, regarding all things temporal and material as insignificant andindifferent, the only real and eternal things being comprised in the idea. Various, `Wikipedia, the Free

Encyclopedia,' Origen , 2008 (Accessed 23-04-2008).24 Kastrati reiterated a cosmic mediation rather than a redemptive mediation for Origen, however it is

inconclusive how he reached these terminologies. Jungmann Josef A., The Place of Christ inLiturgical Prayer, p. 158.25 Charles Kannengiesser,Holy Scripture and Hellenistic Hermeneutics in Alexandrian Christology:The Arian Crisis (Berkeley, CA: Centre for hermeneutical studies in Hellenistic and modern culture,

1982), pp. 1-90.26 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 162.27 The son had taken himself a human body and the place of the soul being taken by the Logos

Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 162. This influenced Arian

philosophy into thinking that God is transcendent, inaccessible, unknowable and impassioned.Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 21.28 Kastrati states that Athanasuiss creed of Glory to the Father and the Son and the Holy Spirit

affirmed more than the mediatorial version of Glory to the Fatherthrough the Son in the Spirit

could do. Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended

Mediator', p. 22.

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theologians using different doxologies.29Basil the great continued to use both

doxologies, and whilst he stated that different prepositions in doxologies should not be

used to prove different natures of God,30the mediatorial doxology became overshadowed

and gradually receded into the background31 and was almost lost.32

After the fourth century it was noted in Syrian liturgies that the acclamation of

praise was denoted to the three divine persons, which was merely separated by the

word and.33 There was cases of an, in Christ expression, which emerged because

of translation problems into the Syrian language, consequently the through Christ

motif was nearly lost.34 In the fourth and fifth centuries only a few isolated cases of

the, through Christ motif, remained.35

In later Roman Mass, the Fathers name became rare. Roman liturgy did not

forget to express the divinity of the mediator and high priest, however this was

merely done to emphasise his dignity, it had no influence on the order of address and

structure of the prayer.36The Roman Catholic Church developed their theology of

delegation as opposed to Mediation.37

They saw themselves as Gods agent on earth,

which was invested in their priesthood. The Virgin Mary was also added as a

mediation agent, she was mediator between mankind and Christ.38 Since the fifth

century Roman Catholic delegated Mediation theology remained dominant for

another thousand years until the Protestant Reformation which brought back the issue

of Mediation theology.

29 Basil the great used both, however other theologians used either the mediatorial doxology or the one

from Athanasius. Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 175; Kastrati, `TheEclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 22.30 Basil the Great, On the Holy Spirit, translated by David Anderson (New York: St. Vladimir'sSeminary Press, 1980), pp. 1-199.31 What became problematic was the move towards isolated prayer in formal worship, people were not

reading the Bible for themselves any more, but were viewing Church Fathers and other material as

gospel, instead of the source.32 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 225, 227.

33 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 194.34 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 197, 200.35 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 192.36 Jungmann Josef A., The Place of Christ in Liturgical Prayer, p. 211, 212.37 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 29.38 Robert G. Calkins, Monuments on Medieval Art(New York: E. P. Dutton, 1979), p. 137.

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Kastrati has rightly stated that, should the emphasis on Christs humanity

have remained in tact then this wound would not have festered into a split and a

division in thinking.39 The mediation motif would have remained throughout creeds

and doxologies, and there would have been no need for its recovery.

1.2 Reformation, Post-Reformation developments

Up until the sixth century AD Mediation theology seems to have been steadily

obscured, not much light would be shed for another thousand years until the

beginning of the Reformation. Martin Luther, the man who believed in Sola Scriptura

and re-established a biblical version of the doctrine of Justification, also opened the

door for a more biblical version of Mediation theology. Whilst this was not his main

focus, the themes of Justification and Mediation are closely connected; it is also

possible that the one helped build the other. He also insisted that, Christ in order to be

redeemer, had to be both God and man.40 Christ is now seen to rule the church in two

capacities namely; as true God and true man.41

The Roman empirical church saw their role to be one of delegation in terms of

mediation; they attempted to bridge the mediatorial void through its investment in its

priesthood.42 Moreover, they also assumed the Virgin Mary to be mediator between

mankind and Christ the terrifying judge. InLuthers Works Vol 13, he states,

St. Peter wants to lead us to the father through the Lord Jesus Christ

and sets Him up as the Mediator between God and us. Up to now

preachers have told us to call upon the saints in order that they may be

our intercessors before God. Then we hied (hurried) ourselves to OurDear Lady, made her our mediatrix, and let Christ remain an angry

judge.43

Luther realised that the Catholic Church had led its congregations away from reliance

on Christ and towards a reliance on the institutions of the church. He states in The

39 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 26.40 As he put it, baked together as one person, true God and true man. Martin Luther, Sermons on theGospel of St John, edited by Jaroslav Pelikan, Luther's Works, 22 (Saint Louis: Concordia Publishing

House, 1957), p. 6, William Landeen, M., Martin Luther's Religious Thought(Mountain View, CA:Pacific Press Publishing Association), p. 63.41 Landeen, Martin Luther's Religious Thought, p. 64.42 Kastrati, `The Eclipsing and Recovery of the Redemptive Role of Christ as Ascended Mediator', p. 29.43 Martin Luther, Selected Psalms II, edited by Jaroslav Pelikan, Luther's Works, 13 (Saint Louis:Concordia Publishing House, 1956), p. 326.

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Catholic Epistles of Luthers Works Vol 30 that Behold I come before you and

pray, not in reliance on my own petition, but my Lord Christ represents me and is my

intercessor44

In his exposition of 1 Tim 2.5 which he considered a passage about redemption, he states

He is clearly setting down a twofold salvation. There is a true God, who saves

all men with a general salvation; and Christ the Mediator, who saves with an

eternal salvation which also comes from God but through Jesus Christ.45

In a letter to Luthers mother he makes clear accusation against the Catholic Church,

he writes,

let your heart be moved, dear Mother. Above all be thankful that

God has brought you such knowledge and not allowed you to remaincaught in papistic error, by which we were taught to rely on our own

works and the holiness of the monks, and to consider this only comfort

of ours, our Saviour, not as comforter but as severe judge and tyrant, so

that we has to flee from him to Mary and the saints, and not expect of

him any grace or comfort. But now we know it differently, [we know]

about the unfathomable goodness and mercy of our heavenly Father: that

Jesus Christ is our mediator.46

Whilst Luther has clear awareness of Christ as ascended redemptive mediator, he

does seem unclear as to what its redemptive significance is.

John Calvin was another Reformer who, contributed to the re-

emerging understanding of the intercessory nature of Christs ministry. He

emphasises the redemptive significance of Christs mediation role saying:

. . . there is a necessary connexion between. . . the sacrifice of the death

of Christ, and his continual intercession. (Rom 8. 34) These are the two

parts of his priesthood; for, when Christ is called our priest, it is in this

sense, that he once made atonement for our sins by his death, that he mightreconcile us to God; and now having entered into the sanctuary of heaven,

he appears in the presence of the Father, in order to obtain grace for us,

that we may be heard in his name.47

44 Martin Luther, The Catholic Epistles, edited by A. Hansen Walter, Luther's Works, 30 (Saint Louis:

Concordia Publishing House, 1975), p. 12.45 Martin Luther, Commentaries on 1 Corinthians 7, 1 Corinthians 15, Lectures on 1 Timothy, edited

by C. Oswald Hilton, Luther's Works, 28 (Saint Louis: Concordia Publishing House, 1973), p. 263. In

another passage he even finds the words mediation and redemption as interchangeable, Christ has two

functions: mediation, or redemption, and a testimony about the forgiveness of sins and mediationLuther, Commentaries on 1 Corinthians 7, 1 Corinthians 15, Lectures on 1 Timothy, p. 267.46 Martin Luther,Letters III, edited by Helmut T. Lehmann, translated by Gottried G. Krodel, Luther'sWorks, 50 (Philadelphia: Fortress Press, 1975), p. 20.47 John Calvin, Commentaries on the Epistles to 1 Timothy, Volume XXI, translated by Rev. WilliamPringle (Grand Rapids, MI: Baker Book House, 2003), pp. 60-61.

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He, like Luther, saw the need to recover Mediation theology as he stated, True

religion and the practice of godliness-begin with mediation or the heavenly life.48 He

attacked what he called the wicked sacrilege of the papists, who by making dead

saints to be companions of Christ in [mediation] transfer to them the glory of the

priesthood.49

Calvin understood the redemptive work of Christ in terms of a threefold office

(munus triplex), prophet, priest and king.50He also realised that the Mosaic sanctuary

was a mere shadow of the real priesthood that would follow,51and thus he stressed

the intercessory ministry based on the true sacrifice of Christ on the cross. Upon this

basis Calvin could call Christ, perpetual intercessor.52

Whilst Luther and Calvins major works are not on Mediation theology, they

did initiate a paradigm shift towards a more biblical version. Their main contribution

to Mediation theology was their rejection of the medieval delegation theology - they

saw Christ as the sole mediator between man and God and not the priestly office of

apostolic succession.

Humanists like Erasmus did not hit the mark as accurately as the great two,

he emphasized the moral and ethical aspects of Christs work and paid less attention

to the redemptive aspect.53 Many other reformers with a humanistic background

tended to stress the ethical rather than the redemptive aspect of Christs work. During

the Reformation three distinct groups emerged, the German, the Swiss and the

English; the radical wing of the English group would manifest itself as the Puritans.

48 John Calvin, Commentaries on the Epistles to 2 Timothy, Titus and Philemon, Volume XXII,

translated by Rev. William Pringle (Grand Rapids, MI: Baker Book House, 2003), p. 283.49 Calvin, Commentaries on the Epistles to 1 Timothy, Volume XXI, p. 61.50 Robert C. Sproul, Getting the Gospel Right: The Tie That Bonds Evangelicals Together(GrandRapids: MI: Baker Books, 1999), p. 121, Still today Norman Geisler in his brand new Systematic

Theology:, Sin, Salvation claims three aspects of Christs mediation, Prophet (Heb.1.2), he representsGod to man, as Priest (Heb. 9.15), he represents man to God, and as King (Ps. 2), he reigns over man

for God. Norman Geisler, Systematic Theology: Church, Last Things (Minneapolis: MN: BethanyHouse, 2005), p. 225.51 John Calvin,Institutes of Christian Religion, 2 vols, translated by H. Beveridge (London: JamesClarke & Co., Limited, 1962), p. 2, 432.52 Calvin,Institutes of Christian Religion, 2 vols, p. 2, 432.53 Landeen, Martin Luther's Religious Thought, p. 66.

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1.3 The Puritan contribution with regards to redemptionachieved and applied

Whilst most Reformers understanding of mediation only stretched to the immediate

redemptive aspect thereof, the gradual development in understanding helped Calvin

to recognize a two-phased connection. The Puritans54

would explore and widen this

two-phased understanding extensively. Puritan James Ussher55states in his section on

TheMediatorial Office of Christ, And now are we come to that part of Christs

mediation, which concerneth the conveyance of the redemption56 He recognised

more than one part and understood that there could be only one mediator57, and that

there was only one worthy to do this. He states,

because he was by his Office to be Immanuel, that is, he who must make

God to be at one with us. For this being his proper office, to be Mediator

between God and men, he must partake with both: and being from all eternity

consubstantial with his father58

Ussher clearly understood that the mediator was the reconciler59 of a group, and

should be a component of both parties and thus be able to attain to the level of both

parties. Ussher also divided mediation into two phases, Satisfaction and

Intercession,60 the former would satisfy the injustice of sin for God and the later

would demonstrate Gods mercy which would be applied through intercession to all

his children.

Puritan Mediation theology not only focused on the aspect of redemption

being achieved through Satisfaction, but also included the concept of redemption

54 Puritanism was born in Geneva, but according to Horton Davies, was christened in England. They

were regarded as the champions of the authority of the pure word of God. Horton Davies, The

Worship of the English Puritans (Westminster: Dacre press, 1948), p. 49.55 James Ussher (1581-1656), a Calvinist, born in Dublin Ireland and educated at Trinity College and

ordained in 1601.56 James Ussher, `The Mediatorial Office of Christ', inIntroduction to Puritan Theology: A Reader,

edited by Edward Hindson (Grand Rapids, MI: Baker Book House, 1976), p. 118.57 Another Puritan who felt there can be only one mediator was Samuel Hopkins, he understood

mediation to be linked to the way of salvation by Christ, he put his whole trust in Christ for pardon and

salvation Samuel Hopkins, `Regeneration and Conversion', inIntroduction to Puritan Theology: A

Reader, edited by Edward Hindson (Grand Rapids, MI: Baker Book House, 1976), p. 190.58 Ussher, `The Mediatorial Office of Christ', p. 115.59 Ussher stated, God and we were enemies (Rom. 5. 10); before we were reconciled to him by his

Son. He that is to be our (Eph 2.14, 16) peace, and to reconcile us unto God, and to slay this enmity

Ussher, `The Mediatorial Office of Christ', p. 115.60 Ussher, `The Mediatorial Office of Christ', p. 117.

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being applied through Intercession. Francis Turretin,61 who held convictions on

mediation and sanctuary typology stated,

It was not sufficient to obtain salvation once, unless it could be perpetually

preserved and applied. Christ obtained the former by his satisfaction, but the

latter he should procure by his intercession. By the former, he obtained

salvation; by the latter he preserves it. By the former, he purchased the right to

life and reconciled us to God; by the latter, he actually admits us to a

participation of life and continually keeps us when once established in the

grace of God62

One can see here that Turretin also followed the two-phase understanding of

Satisfaction and Intercession; moreover, he also captured the concept of mediation

being applied repeatedly for all. Whilst Christs sacrifice was once, the application

thereof was continuous.

John Owen,63one of the greatest Puritans, helped develop the covenant

theme in Puritan theology. He stated,

Had there been no enmity, there would have been no need for a

Mediator. But the design of the covenant was to make reconciliation

and peace, and hereon depended the necessity of satisfaction,

redemption, and the making of atonement by sacrifice. Wherefore

none could undertake to be the Mediator of this covenant but He thatwas able to satisfy the justice of God, glorify his government and fulfil

his law.64

Owen, like other Puritan reformers, stated that Christ entered as our High

Priest into the holy place in the temple in heaven above to make his sacrifice

effectual unto the church, and to apply the benefits to it, and this Christ did

once for all.65 Elsewhere he states that the offering is always effectual and

needs nothing but renewed application by faith for the communication of its

effects and fruits for us.66

61 Francis Turretin (1623-1687), an Italian reformer who followed Calvin and Beza in Geneva,

educated in philosophy at the academy in Gerrit Keizer and completed theological studies at Geneva in

1644.62 Mathew C. McMahon A Puritan's Mind - Francis Turretin,

, 1998 [Accessed 15 May 2008]

63 John Owen (1616-1683) was one of the greatest Puritan divines, he was born in StradhamptonOxfordshire, son of a country minister, at 12 he entered Queens College Oxford, received his B.A. in

1632 and M.A. in 1635, and was ordained in an Anglican church.64 John Owen,Hebrews: The Epistle of Warning(Grand Rapids, MI: Kregel Publications, 1977), p. 142.65 Owen,Hebrews: The Epistle of Warning, p. 163.66 Owen,Hebrews: The Epistle of Warning, p. 181.

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Presbyterian/Puritan, John Flavel67 also broke Mediation theology up into

two sections, Satisfaction68or Expiation and Intercession.69 For him, God sealed Jesus

for this office (Joh. 6. 27)70 of Prophet, Priest and King.71 He recognised that Jesus

was the only one qualified for the task,72 however Christ did not presume to appoint

himself but God appointed him (Heb. 5. 4-5).73

Flavel also states, he offered not himself as other priests did, but for us, that we

may be sanctified Hence, Jesus Christ dedicated and wholly set himself apart to the

work of a Mediator, for the elects sake.74 Flavel also recognized that Christ

achieved this mediatory role at the price equal to that of the offence between God and

man, thus making satisfaction unto God and stopping his course of justice.75 Flavel

also noted the application of Christs ministry, he states, Salvation, as to the actual

dispensation of it, is revealed by Christ as Prophet, procured by him as Priest, applied

by him as a King.76

In another place he states,

This priesthood of Christ is that function wherein he comes before God inour name and place, to fulfil the law, and offer up himself to a sacrifice of

reconciliation for our sins; and by his intercession, to continue and apply the

purchase of his blood to them for whom he shed it: all this is contained in

the important scripture, Heb. 10. 7-14.77

67 John Flavel (1627-1691) is considered amongst the Puritans, Born Bromsgrove Worcestershire,

studied at Oxford, he lived at Diptford in Devon and died at Exeter in Devonshire. He was ejected in

1662 but continued to preach secretly and was a prolific and popular author.68 John Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory (Grand

Rapids, MI: Baker Book House, 1977), p. 91.69 He also divided Christs office up further; 1. Excellency of the high priests oblation The first part

of the priestly office, 2. Intercession of Christ The second part of his priestly office, 3. TheSatisfaction of Christ The first effect of his priesthood, 4. The inheritance purchased by the oblation

of Christ the second effect of his priesthood. Flavel, The Fountain of Life: Presenting Christ in HisEssential and Mediatorial Glory, p. 4.70 Joh. 6:27 Do not work for the food that perishes, but for the food that endures for eternal life, which

the Son of Man will give you. For it is on him that God the Father has set his seal."71 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 64.72 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 66. Flavel

saw Christ as the Mesithz or middle person, p. 87 He was true God and true man. P. 8973 Heb. 5:4-5 4 And one does not presume to take this honor, but takes it only when called by God, just

as Aaron was. 5 So also Christ did not glorify himself in becoming a high priest, but was appointed by

the one who said to him, "You are my Son, today I have begotten you"; Flavel, The Fountain of Life:Presenting Christ in His Essential and Mediatorial Glory , p. 69.

74 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, pp. 74-75.75 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 91.76 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 127.77 Heb. 10:7-14 7 Then I said, 'See, God, I have come to do your will, O God' (in the scroll of the book

it is written of me)." 8 When he said above, "You have neither desired nor taken pleasure in sacrifices

and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he

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John Flavel had a supreme understanding of the mediation of Christ, he understood what

Christ had to do to achieve and finally apply this repeatedly at the right hand of God. Man

could not appease God in any way, he could not render to God any Satisfaction in any way;

Flavel notes that Christs blood was precious (1 Pet. 1. 19)78, in the sense that it was perfect

and not polluted or genetically mutated with sin.79 It is evident to Flavel that the man-God

Jesus Christ was the only one to satisfy Gods lawful requirements and is currently

mediating as the middleman for all men.

The Puritans expanded their understanding of Mediation theology beyond the

Reformation post-Reformation developments. They made a contribution by

distinguishing between redemption being achieved and then being repeatedly applied

by Christ, by his continuing intercession as the middleman between God and man.

1.4 Puritans Christological usage of OT sanctuary typology

Whilst Luther and Calvin considered the festivals in Lev. 23 to be fulfilled at Christs

death, the Puritans reconsidered them in the light of sanctuary typology. John Durant

in his bookThe Salvation of the Saints states that it was a mistake, made by clergy

and laity alike, to think all was done on the cross when Christ died.80

Christs substitutionary atonement would be unveiled within the light of the

Epistle to the Hebrews. This in itself would drive them back to the Old Testament

because of the references to OT characters and events within Hebrews. 81 These

characters and events signalled a type of Christ or Christological actions. Thomas

Taylor, in his bookChrist Revealed, interpreted the OT from a Christological

added, "See, I have come to do your will." He abolishes the first in order to establish the second. 10

And it is by God's will that we have been sanctified through the offering of the body of Jesus Christ

once for all. 11 And every priest stands day after day at his service, offering again and again the same

sacrifices that can never take away sins. 12 But when Christ had offered for all time a single sacrifice

for sins, "he sat down at the right hand of God," 13 and since then has been waiting "until his enemies

would be made a footstool for his feet." 14 For by a single offering he has perfected for all time those

who are sanctified.

Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 131.

78 1 Pet. 1:19 9 but with the precious blood of Christ, like that of a lamb without defect or blemish.79 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 135.80 Taken from Bryan W. Ball, The English Connection (England: Biddles Ltd, 1981), p. 105. JohnDurant, The Salvation of the Saints by the Appearances of Christ, 1. Now in Heaven, 2. Hereafter from

Heaven (n pl.: n.pb., 1653), p. 46.81 Ball, The English Connection, pp. 106-7. The Epistle of Hebrews is full of typology, especially Heb. 11.

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standpoint.82 He states, Christs kingdom shadowed ordains a number of

oblations; first fruits, tithes, firstborn, and many more institutions to testify their

gratitude.83 In fact Taylors book has many aspects of typology and indicates that

God made sure that the Israelites would see him wherever they worked or went

during the day, he states,

The Lord so ordered as the Jews could cast their eyes anyway

within [doores] or without but some shadow or other should meet

them, and preach unto them either Christ or some grace by Christ,

or some duty unto Christ.84

Taylor also recognized that the furniture in the Mosaic sanctuary and the

priestly garments as typifying Christ.

85

Not only Thomas Taylors but also Samuel Mathers book was

written to bring out the hidden purposes of the Mosaic sanctuary and its

services. Brian Ball states that Mather understood the sanctuary to be full of

significance, but admits that without the correct interpretation, OT

ceremonial looks like a heap of unprofitable burdens, and the sanctuary

appears like a shambles or butchers slaughter house.86Mather recognized

the application of the sanctuary typology when he states,

The death and the blood of Christ is not enough to the cleansing

of our souls, unless the blood be sprinkled, the death of Christ

applied for us. There must be a work of application as well as of

redemption. All the precious blood that Christ hath shed will not

save a sinner, unless this blood be effectually applied and sprinkled

on the soul. Application is a great and necessary part of our

recovery and salvation, as well as the blood of Christ itself.87

Puritan John Owen recognized the significance of the Mosaic sanctuary, he

states, The tabernacle and all that it contained were of Christ They were all

82 Ball, The English Connection, p. 107.83 Thomas Taylor, Christ Revealed(Delmar, NY: Scholars Facsimiles & Reprints Inc., 1979), p. 202.

Taylor also saw Isaac as a type, raised the 3rd day as from the dead. p. 31.84 Taylor, Christ Revealed, p. 203.

85 Taylor, Christ Revealed, p. 146.86 Taken from Ball, The English Connection, p. 108. Samuel Mather, The Figures and Types of the Old

Testament, by Which Christ and the Heavenly Things of the Gospel Were Preached and Shadowed tothe People of God of Old(n pl.: n pb., 1705), p. 61.87 Mather, The Figures and Types of the Old Testament, by Which Christ and the Heavenly Things ofthe Gospel Were Preached and Shadowed to the People of God of Old, p. 318.

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representative of Christ in the discharge of His office.88 In his commentary,

Hebrews the Epistle of warning, he states that Heb. 8.589 represents Christ,90 in Heb.

9. 2491 when talking of the figures of the true he states that the true was not shadowy

and typical like the earthly holy places were,92 recognizing the typology of the Mosaic

sanctuary and that the true was above human creatability and concept.

John Flavel needs no mention with his bookThe fountain of life: presenting

Christ in his essential and mediatorial glory, this text documents his understanding of

a typical Mosaic Christ. He states, We will inquire why it was necessary Christ

should be sealed by his Father to this work. 1. He had not otherwise corresponded

with the types which prefigured him; and in him it was necessary that they should be

accomplished.93Flavel noted Christ to be the lamb without spot,94 and Christ our

Passover is sacrificed for us.95Like other Puritans, for him the temple was a type,96

moreover, Jonah was also a type of Christ, he states, Our Mediator, like Jonah, his

type, seeing the stormy sea of Gods wrath working tempestuously, and ready to

swallow us up, cast in himself to appease the storm.97

He also noted that Paul had

confirmed Christs office in the Epistle to the Hebrews, and that in the ninth chapter,

the typical blood sacrifices prefigured Christs work and actually consecrated the

heavenly things themselves signified by the types.98 He also claims that the offering

of Christ was necessary to correspond with all the types and prefigurations that were

under the Law of the OT.99 Taken from Ball, Flavel states It was not sufficient that

88 John Owen,A Continuation of the Exposition of the Epistle of Paul the Apostle to the Hebrews(Hebrews III) (n pl., n pb., 1680), pp. 309-10.89 Heb. 8:5 They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for

Moses, when he was about to erect the tent, was warned, "See that you make everything according to

the pattern that was shown you on the mountain."90 Owen,Hebrews: The Epistle of Warning, p. 140.91 Heb. 9:24 24 For Christ did not enter a sanctuary made by human hands, a mere copy of the true one,

but he entered into heaven itself, now to appear in the presence of God on our behalf.92 Owen,Hebrews: The Epistle of Warning, p. 180.93 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 68.

94 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 78.95 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 86.96 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 87.97 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 92.98 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 127.99 Flavel, The Fountain of Life: Presenting Christ in His Essential and Mediatorial Glory, p. 128.

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Christ shed his own blood on earth, except He carry it before the Lord into heaven,

and there perform His intercession work for us.100 John Flavel thus made direct links

with Mosaic typology, foreshadowing the intercessory work of Christ.

The great Reformers understood Christs death to fulfil the Leviticus 23

festivals, the Puritans took the understanding a step further by distinguishing between

redemption achieved and applied, as a two-phase operation. This understanding was

comprehended through their christological understanding of the typological Mosaic

sanctuary service.

The Adventist developments of the teaching on

Christs post-ascension mediation

100 Take from Ball, The English Connection, p. 104. John Flavel, The Whole Works of the ReverendMr. John Flavel 2 vols (n pl., n pb., 1716), p. 178.

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William Miller,101 a fulltime lecturer on prophecy,102 a premillennialist,103 and a

Historicist104 is regarded as the spiritual father of latter Adventism105 who would

initiate the Millerite movement. Millerite developments were part of the Second Great

Awakening that started a restructuring of theological thinking in North America.106

Millerism is viewed by Everett Dick107 and Richard Carwardine108 as the final

segment, or the peak, of the Great Awakening.109 An element that helped form the

backdrop of Adventism was the Puritan influence of typology that played a large part

in shaping thought in the nineteenth century.

The Millerite application of the Puritan typological approach

The early nineteenth century witnessed much interest in prophetic study and many

books were written about prophecy. The 1260 prophetic days of Daniel had been

solved with some satisfaction, consequently theologians moved onto unlocking the

riddle of the 2300 prophetic days of Daniel 8. 14. Le Roy Froom documented more

than 65 expositors on four continents between 1800 and 1844 that predicted that this

prophecy would be fulfilled between 1843 and 1847.110 William Miller estimated that

this prophecy would end approximately around 1843 and summed up his findings in a

pamphlet entitledLetterto Joshua V. Himes called the Cleansing of the Sanctuary111

101 William Miller (1782-1849) was born in Pittsfield Massachusetts, after being an officer in the

military he married Lucy Smith and moved to a town near Poultney. He had interests in History,

writing and prophecy.102 Reinder Bruinsma, Seventh-day Adventist Attitudes Toward Roman Catholicism 1844-1965 (Berrien

Springs, MI: Andrews University Press, 1994), p. 29.103 William Miller had one major difference in his understanding of the millennium, he believed that

Jesus would return at the beginning of the millennial period rather than at the end as most of his

contemporaries thought. Knight,A Search for Identity: The Development of Seventh-day AdventistBeliefs, p. 37.104 Historicism is a school of interpretation which treats the eschatological prophecies of Daniel and

Revelation as finding literal earthly fulfillment through the history of the church age and especially in

relation to the struggle between the true church and apostasy. This is aposed to a pretarist viewpoint

which believes that all Bible prophecy was fulfilled in AD 70 (the destruction of Herods temple) as

predicted by Jesus in Luk. 21. The futurist viewpoint states that most apocolyptic prophecies will be

just before the Second Advent.105 Bruinsma, Seventh-day Adventist Attitudes Toward Roman Catholicism 1844-1965, p. 21.106 Knight, Millennial Fever and the End of the World, p. 21.

107 Everett Dick, William Miller(Berrien Springs, MI: Andrews University Press, 1994), pp. 262-65.108 Richard Carwardine, Trans-Atlantic Revivalism: Popular Evangelicalism in Britain and America

(Westport, CT: Greenwood Press, 1978), p. 52.109 Knight, Millennial Fever and the End of the World, p. 23.110 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 44.111 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 44.

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which summarized Millers method of arriving at his conclusions. Based on his

study of the Bible and applying his thirteen rules of hermeneutics, he lists the seven

things called Sanctuary.112 Miller eliminates all items in the list that would not need

cleansing according to his understanding and is left with two; the Earth and the

Church. He concludes from 2 Pet 3. 7113 that it will be by fire that the earth will be

cleansed, thus the cleansing of the sanctuary in Dan 8. 14 must be the cleansing of the

earth, and thus by implication according to the general understanding of eschatology -

the Second Advent.

Other passages that influenced Millers understanding of the 2300 day

prophecy was Mathew 24 and 25, the historicising of the parable of the ten virgins,

and the judgment hour message of the first angel in Rev. 14. 6,7.114 In Mat. 25. 10115

the parable explains how the five virgins went to buy oil, the bridegroom came and

the door was shut. Millers interpretation of the shutting of the door was to be the

close of the mediatorial kingdom and the finishing of the gospel period at Christs

return.116

Connected to the message of the cleansing of the sanctuary of Dan 8.14 and

the midnight cry of Matt 25. 6117 was the first angel of Rev 14. 6,7 who proclaimed in

a loud voice that the hour of [Gods] judgment has come. This was connected with

an advent judgment that would take place at the second coming of Christ. As Miller

and others had calculated 1843 to be the year of the end of this return of Christ,

they preached aggressively to the end of what they felt was the end of the 2300-year

112 The seven items under the entry of Sanctuary were; Jesus Christ, heaven, Judah, the Temple at

Jerusalem, the holy of holies, the earth and the church. Knight,A Search for Identity: The

Development of Seventh-day Adventist Beliefs, p. 45.113 2 Pet. 3:7 But by the same word the present heavens and earth have been reserved for fire, being

kept until the day of judgment and destruction of the godless.114 Revelation 14:6-7 6 Then I saw another angel flying in midheaven, with an eternal gospel to

proclaim to those who live on the earth-- to every nation and tribe and language and people. 7 He said

in a loud voice, "Fear God and give him glory, for the hour of his judgment has come; and worship

him who made heaven and earth, the sea and the springs of water."115 Mat. 25:10 And while they went to buy it, the bridegroom came, and those who were ready went

with him into the wedding banquet; and the door was shut.116 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 46.117 Matthew 25:6 But at midnight there was a shout, 'Look! Here is the bridegroom! Come out to meet

him.'

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period when Christ would return and cleanse the sanctuary. The exact date was

determined to be between March 21 1843 and March 21 1844. This general date of

Miller past and was referred to as the spring disappointment.118

Millerites were downhearted and in mid-August 1844 Samuel Snow preached

at Exeter, New Hampshire camp meeting and brought hope to the movement. He

argued on the basis of scriptural typology that Miller had made an error looking for

Christs return in the spring of 1844. Snow demonstrated by viewing the Old

Testaments ceremonial festivals as types, and the ministry of Christ as the

antitypes,119 that the NT Christ had fulfilled the feasts of Passover, First fruits, and

Pentecost at the exact time when the Jews had their celebrations. Therefore he

calculated according to Karaite Jewish reckoning that Christ would return on the tenth

day of the seventh month in 1844, this was October 22.120

Whilst Snow might have given the autumn date, Miller partly takes the credit,

by stating in a letter to Himes, that connecting the ceremonies of the typical law that

were observed in the first month had their fulfilment at Christs First Advent; but

all the feasts and ceremonies in the seventh monthcan only have their fulfilment in

his Second Advent.121 Whilst Puritans grasped the redemption-achieved redemption-

applied two-phase understanding, the Millerites connected the typological application

to not only the historical event at the cross, but also to the expected historical event of

the return of Christ as understood through a typological fulfilment of the sanctuary

paradigm, this that would be the tenth day of the seventh month;122 Miller reluctantly

adopts the connection of the anti-type with historical date-setting. The logic of this

connection was that the high priest came out of the sanctuary to bless the people on

the tenth day of the seventh month and therefore Christ would appear after the

autumnal equinox.123 By 6 October 1844 Miller was fully on board with this new

118 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 50.119 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 51.120 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 51.121 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 52.122 This would eventually become known as the seventh-month movement.123 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 52.

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concept and dating, he states that he did not at first recognize the force of the

types.124 Their expectations were not met on October 22 and the seventh month

movement was disoriented and this is known as the great disappointment.

The Puritans understood the office of Christ as having two stages, sacrifice

and mediation. For them Christ was the typical substitutionary atonement noted from

the OT sanctuary that brought about redemption-achieved. They made direct links

with Mosaic typology as foreshadowing the intercessory work of Christ. They also

connected the redemption-applied motif with Christs current work. Whilst Puritans

recognized the application of sanctuary typology they did not link it to apocalyptic

prophecy within a historical-eschatological context as the seventh-month movement

had.

1.2 Millerite eschatological application of what they understoodfrom the Puritans

As the passing of the English crown went from the Tudors to the Stuarts, Puritan

numbers increased significantly, consequently the full content of biblical revelation

became more apparent.125 This led to an increasing awareness of the eschatological

character of scripture.126 A renewed emphasis on the second coming of Christ became

one of the major contributions of Puritanism. For them eschatology was a case of

bringing those mysteries to light that were not discerned in former ages.127 This

would lead to a greater eschatological understanding of the Mediation theology for

the seventh-month movement.

The Puritans recognised the two-stage application of Sanctuary typology to

Christs mediatorial work and thus a distinction between redemption achieved and

applied. Whilst they did connect the anti-type with a historical event and person

namely Calvary and Jesus Christ, and whilst they understood that with regards to the

124 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 53.125 Ball, The English Connection, p. 178.126 Ball, The English Connection, p. 178.127 Nathaniel Stephens,A Plain and Easy Calculation of the Name, Mark and Number of the Name ofthe Beast(n. pl., n.pb., 1656), p. 13.

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law, the most important future event was judgment,128 they never anticipated more

than one phase in Christs heavenly mediatorial ministry. Moreover, they never

connected Dan 8. 14 with a historical event and never connected all the prophetic

interpretations with secular events in history.129

The Millerites built on their understanding of eschatology by using a

Historicist scheme of interpretation for apocalyptic prophecies.130 A Historicist

scheme meant that the apocalyptic prophecies, in principle, started in the prophets

own time (600 BC) and extended up to the goal of redemption history as evidenced in

places like Daniel 2, 7 and 8.131 The year-day principle is not specific to historicism

but was widely accepted by many Protestants,132 a concept that one prophetic day

equals one year in real time. Utilizing this year-day principle many Protestant

interpreters concluded that the completion of the 1260-day prophecy which signified

the beginning of Dan. 12. 4s time of the end was February 15 1798, this was when

the French general Berthier entered Rome and deposed the Pope and abolished the

papal government.133

They also concluded that the 2300-year prophecy would be fulfilled in the

Historicist rather than the Preterist perspective - that views prophecy as being

completely fulfilled in the time of the prophet. They also did not feel that a Futurist

perspective was satisfactory in terms of eschatological scope of the biblical text -

assuming that a large section of prophecy would be fulfilled near the judgment and

the Second Advent.

William Millers basic understanding of eschatology stems from his historic

interpretation of apocalyptic prophecy and his understanding of a premillennial134

128 Ball, The English Connection, p. 130.129 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 41.130 Dr. L. E. Frooms four-volumeprophetic faith of our fathers establishes the historicist approach as

the norm of prophetic interpretation, it is known as the Protestant interpretation, and it is doubtful

whether the Reformation could have survived without it. Ball, The English Connection, p. 204.

131 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 43.132 John Dowling,An Exposition of the Prophecies, Supposed by William Miller to Predict the Second

Coming of Christ, in 1843 (n pl.: Providence, 1840), p. 71.133 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 44.134 Millers premillennial understanding was not a new teaching, it was the dominant view of the first

three to four centuries, it found new life in the Reformation period. Melvin E. Deiter, The Holiness

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return of Christ. This led the Millerites to understand the 2300-year prophecy to be

the Second Advent, which they understood from Dan 8.14 to be the year 1844. Whilst

Miller might have been wrong in his understanding of the eschatological goal of the

2300-year prophecy, his eschatological focus would form the basis for the later rise of

Seventh-day Adventism.135

Building on the eschatological application of Puritanism, the Millerite urgency for

mission stemmed from their understanding of eschatological application of the Midnight

Cry within the parable of the virgins in Matt 25.1-13, the Judgment Hour of the third

angel in Rev. 14. 6,7,136 and their understanding of Dan. 8. 14.137 The parable of Mat. 25

was historicised as a very present reality and a symbol of contemporary widespread

proclamation of the Second Advent.138 As a result of their dominant historical-

apocalyptic-eschatological motives for mission they felt it their responsibility to promote

the good news of the imminent Second Advent.

The seventh-month movement historicised the Puritan understanding of

Mediation theology, this led to their apocalyptic-eschatological understanding of an

imminent need for a last Midnight Cry of mission before the assumed close of

probation of mediation with a shut-door and imminent second coming of Christ.

1.3 A two-stage understanding of the heavenly ministry ofChrist; the post-Millerite application and interpretation of themediation motif

The application of the year-day principle in Dan. 8. 14 led many historicists to view

the end of the 2300-days as the inauguration of some significant event such as the

cleansing or purification of the church, the restoration of true worship and the

Revival of the Nineteenth Century (Lanham, MD: Scarecrow Press, Inc., 1996), p. 81. Knight,A

Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 38.135 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 39.136 Gerard P. Damsteegt,Foundations of the Seventh-day Adventist Message and Mission (BerrienSprings, MI: Andrews University Press, 1977), p. 46.137 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 56.138 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 56, 98.

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destruction of the antichrist.139 William Miller, with a similar logic, concludes that

the sanctuary to be cleansed at the end of the 2300-year period was either the earth or

the church, and this would be cleansed by fire according to 2 Pet. 3.7.

Along with Dan. 8. 14 and Rev. 14. 6,7, Mat. 25. 1-13 as the key factors that

led the seventh-month movement to understand this parable as the final cry of

urgency of their last day mission.140 This would finally lead to the misinterpretation

of the Second Advent as being on October 22 of 1844, which would be interpreted as

the marriage141 or wedding banquet in the parable. They saw the marriage as the final

feast in heaven. While Miller applied this parable to the general expectation of the

Second Advent, the seventh-month movement particularised and historicised it.142

They concluded that the earthly and heavenly stages of Christs ministry were now

complete and therefore he would execute his judgment and return to collect his

followers who would be spiritually dressed in the correct wedding attire (Mat. 22).

Consequently, the Millerites were proclaiming the Midnight Cry to awaken the

sleeping virgins of the church reflected in Mat. 25. 1-13. Whilst they scurried to make

themselves ready for the great day, they interpreted the shut door of the parable as a

theology of mission that would only extended to Christians in the world. When the

mediatorial door was shut, the rest of the world would be lost.143

After October 22, 1844 had come and gone and Christ had not returned, the

Millerites and the seventh month movement were left in, what they felt was, complete

darkness. On Oct. 23, black Wednesday, Hiram Edson and possibly O.R.L. Crosier

went on foot to encourage the neighbours in this dark time. They were crossing a field

when Edson had what could be called a vision or insight as quoted by

Damsteegt,

139 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 30.140 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 46.141 The King James Version of the Bible uses the word marriage here, other versions sway between

marriage or wedding banquet. The difference is crucial as they were not in the same location.142 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 44.143 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 53.

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and while passing through a large field I was stopped about

midway of the field. Heaven seemed to open to my view, and I saw

distinctly and clearly that instead of our High Priest coming out of

the Most Holy of the heavenly sanctuary to come to this earth on the

tenth day of the seventh month, at the end of the 2300 days, that He

for the first time entered on that day the second apartment of that

sanctuary; and that He had a work to perform in the Most Holy

before coming to this earth. That he came to the marriage at that

time; in other words, to the Ancient of days to receive a kingdom,

dominion, and glory; and we must wait for his returnfrom the

wedding.144

Edsons insight or vision encouraged him to study the Bible extensively with

Crosier and Dr. F. B. Hahn; using Millers concordance approach they concluded that

the object of cleansing in Dan. 8. 14 was not the earth or the church but the heavenly

sanctuary.145 Edson blamed modern orthodoxy for their interpretation of Matt. 25.10,

which stated the coming of the Bridegroom to the marriage would be fulfilled in the

personal Second Advent of Christ to this earth.146 Edson placed the marriage in the

context of Dan. 7. 13-14147 and related it to the coming of Christ as High Priest to a

second apartment of the heavenly sanctuary. Therefore according to Edson/Crosier

Christ came to the marriage on the tenth day of the seventh month in 1844. The time

of the Second Advent was interpreted by Edson it in the context of Luk. 12. 36,148

which calls on believers to wait until Christ returns from the marriage. 149 This marriage

was seen as an inauguration of Christ for his kingdom, it was a change in his high

priestly ministry, a second phase in the heavenly stage.150

144 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 305.145

Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 118; Knight,Millennial Fever and the End of the World, p. 305.146 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 118.147 Dan. 7:13-14 13 As I watched in the night visions, I saw one like a human being coming with the

clouds of heaven. And he came to the Ancient One and was presented before him. 14 To him was given

dominion and glory and kingship, that all peoples, nations, and languages should serve him. His

dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never

be destroyed.148 Luk. 12. 36be like those who are waiting for their master to return from the wedding, so that they

may open the door for him as soon as he comes and knocks.149 Many versions of the Bible interpret ga,mouj in Mat. 25 1-13 and Luk. 12.36 as the weddingfeast or banquet; the King James version interprets ga,moujas marriage. With this interpretation ofentering the Holy of Holies, marriage would be more understandable. Further study needs to be done

in this area because in the cultural wedding activities of that day, the bridegroom came to meet andmarry the bride at her parents house (ceremony), then he would take her to the banquet or feast at his

house. Ellen G. White, `To Meet the Bridegroom', in Christ's Object Lessons (London: Internationaltract society, 1900), p. 405; Damsteegt,Foundations of the Seventh-day Adventist Message and

Mission, p. 118.150 A. Hale, `Has the Bridegroom Come?' The Advent HeraldIX, no. 3 (26 Feb 1845), 17-30 (p. 1, 3).

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Later Apollos Hale published two articles providing the new hermeneutical

foundation for Mat. 25. 10, he indicated that the histiricisation of the parable had

overlooked the rules IX, X and XI151 of William Millers rules of Bible

interpretation.152 However the new interpretation had eliminated this inaccuracy by a

more precise application of principles of analogy of scripture and good sense.153

The two-stage understanding of the Puritans and Millerites of an earthly and a

heavenly ministry would now develop into a three-stage understanding; an earthly +

to ones heavenly (inauguration + cleansing), this can also be interpreted as two stages

in Christs heavenly mediatorial ministry.

The seventh-month movement were no longer looking for a fulfilment of the

Second Advent after the tenth day of the seventh month (the end of the 2300 year

prophecy). They continued to attempt to understand the antitypical fulfilment of the

Day-of-Atonement and its relation to the 2300-day prophecy. With the prompt of

Edsons vision in the field, they went back to re-study these passages again and

concluded that their calculations were correct but their interpretation of the

transitional event in Dan. 8.14 and Mat. 25. 1-13 had misled them. They now

understood that Christ had entered into a different phase of his heavenly ministry. The

new horizon of search was now what this ministry might be all about. Their thoughts

would now be led to the biblical teaching of Christ as judge and his eschatological

work as judge and thus towards the idea of a pre-Advent phase in that judgment and

his intercession before and during this judgment.

1.4 The full developments of the two phased understanding:This was a judgment phase that was anticipated by thePuritans

Puritan John Owen stated that the Day-of-Atonement had a threefold role; to offer

sacrifices to God for the people, to bless the people in Gods name, and to judge

151 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. Appendix I.152 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 119.153 Hale, `Has the Bridegroom Come?' p. 18, 19.

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them.154 Puritans understood that the Day-of-Atonement signified a work of

judgment.155 Whilst their major contribution to theology was the pre-millennial return

of Christ,156 they acknowledge some form of judgment, but it is the Sabbatarian

Adventists who recognised that this judgment will at least partly have to take place

before the Second Advent, therefore they coined the term Investigative Judgment

which would later be called the pre-Advent phase of judgment.

After the Great disappointment of the Millerites on October 22 of 1844, they

were forced to further investigate the biblical paradigm that they thought was a

reference to the Second Advent.

The Investigative Judgment was not a made up concept to help an

embarrassed movement from loosing face after this disappointment.157 This concept

was introduced before the 1844s disappointment. As early as 1841 Josiah Litch, in

the context of a pre-millennial paradigm of the Second Advent, taught the necessity

of a pre-Advent judgment, he indicated that it must take place before the resurrection;

at the return of Christ. Later after the 1844s disappointment, Edson, Crosier and

Hahn confirmed that the sanctuary needed to be cleansed (Dan. 8. 14), this would

later form the primary piece in the foundational understanding of the pre-Advent

judgment.

In 1845 Apollos Hale and Joseph Turner concluded from the coming of the

bridegroom that some change in office had taken place.158 Crosier in 1846 alluded to

the breastplate of judgment in Exo. 28. 29.159 Bates also applied this text in a similar

vain, he referred to the post-Disappointment period as the great Day-of-Atonement.160

When the idea of the hour of his judgment of Rev. 14. 7 had been interpreted by

154 Owen,A Continuation of the Exposition of the Epistle of Paul the Apostle to the Hebrews (Hebrews

III), p. 315.155 Ball, The English Connection, p. 130.

156 Ball, The English Connection, p. 178.157 Morris L. Vendon,Never Without an Intercessor(Oshawa, Canada: Pacific Press Publishing

Association, 1996), p. 55.158 Knight, Millennial Fever and the End of the World, p. 304.159 Knight, Millennial Fever and the End of the World, p. 307.160 Joseph Bates, `Midnight Cry in the Past',Review and Herald, Dec 1850, 21-24 (p. 22).

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Millerites as a reference to a day of judgment, the basis for doctrine of the

development of the pre-Advent phase of judgment had been laid.161 In 1847 Bates

equated the Day-of-Atonement with this pre-Advent judgment. 162 James White

disagreed with Bates on the premise that God would know who to raise in the end

time,163 however, White came around to Bates understanding. He published an article

by J. N. Loughborough that linked the first angels message to the pre-Advent

judgment,164 he also associated Dan. 12. 12, 13165with it. In 1855 Uriah Smith defined

the pre-Advent judgment on the basis of Dan. 7. 10; Rev. 20. 12; 1 Pet. 4. 17 and

1 Tim. 5. 24.166 Enoch Jacobs concluded that unless the judgment was initiated at the

transitional point of Dan. 8. 14 then the antitype has not been given.167 In their

understanding the seventh-month movement had got the dates right but misinterpreted

the symbolism and thus the predicted event. Thereafter the terminology of

Investigative Judgment had found its way into print for the first time in

1857.168Actually Ellen G. White used the term judgment before using the term

Investigative Judgment.169

The investigative pre-Advent judgment hinges on the eschatological-

christological understanding of the parable of the ten virgins, Rev. 14. 7; Dan. 8. 14

and the new understanding that the Second Advent was yet to come, thereby implying

that a judgment of investigation would have to take place before the Lord returned.

1.5 The impact of the Adventist thesis that cosmic judgment commencesprior to the Second Advent

Greater emphasis has been placed on our Lords sacrificial atonement by the wider

Christian church than on his high priestly intercession. The fuller understanding of

161 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 166.162 Knight, Millennial Fever and the End of the World, p. 307.163 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 80.164 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 81.

165 Daniel 12:12 Happy are those who persevere and attain the thousand three hundred thirty-five days.13 But you, go your way, and rest; you shall rise for your reward at the end of the days."166 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 167.167 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 79.168 Knight,A Search for Identity: The Development of Seventh-day Adventist Beliefs, p. 81.169 Damsteegt,Foundations of the Seventh-day Adventist Message and Mission, p. 168.

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Jesus as mediator (1 Tim. 2.5) is the distinctive contribution made by the

Sabbatarian Adventists, especially in view of the eschatological judgment embracing

the closing phase of Christs intercessory work.170

The main impact of the Adventist understanding of the pre-millennial

characteristics of Christs return would lead to a focus on a pre-Advent phase of the

final judgment in conjunction with Dan. 8. 14, a conjunction which automatically

places an investigative judgment before the Second Advent. Furthermore it also gave

people the understanding that if there was to be a cleansing of the sanctuary, then

there must be a celestial dimension to it and not as previously thought only a

terrestrial dimension. This led people to search the Bible for evidence of a pre-Advent

phase of judgment. Crosier recognized a parallel between the priestly service in the

Most Holy in the Mosaic sanctuary and the second phase of Christs heavenly

intercessory ministry.171 He noted that the daily service in Lev. 4-6 was associated

with the forgiveness of sins, while the yearly service in Lev. 16 was associated with

the blotting out of the sins forgiven. This led early Sabbatarian Adventists to realize

that Christs work of mediation would enter a new phase before his return signalled

by Dan. 8. 14 and that after that transitional point was now still our mediator but

would be applying the benefits of this mediation by blotting out our sins. This a

judicial act of vindication would then only apply for people who were in Christ.

Thus the celestial ministry of Christ is still seen to be central in the judgment as he is

the judge who acts on behalf of the saints. Christ is still depicted as representing the

believer in matters relating to God, thus his mediatorial function was seen as central

for the saints in the judgment. Thus early Adventist will see the redemptive function

of Christ in the eschatological judgment as a vital event in salvation history. The

critical issue for this study is not whether such a judgment has a pre-Advent advent or

a post-advent dimension but what the role of Christs mediation has in such an event

170 Herbert E. Douglas, Why Jesus Waits (Washington, DC: Review and Herald, 1987), p. 44.171 O.R.L. Crosier, `The Law of Moses', in 1844 and the Rise of Sabbatarian Adventism, edited byGeorge R Knight (Hagerstown, MD: Review and Herald, Feb 7, 1846), p. 39.

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and what it means in terms of soteriology. Actually the core question still to be

answered is: What is the soteriological meaning of Christs mediation both before and

during the judgment according to Adventist theology.

1.6 The pre-1888 soteriological challenges to Adventist Mediationtheology

1.61 Early integrations of Adventist Mediation theology and the Wesleyan

gospel paradigm

It is important to notice that real Adventism was born in the environment of the

Second Great Awakening; an awakening driven by Oberlin perfectionism.172 This

view not only correlated with Wesleyan holiness teachings, but were inspired by it.

Furthermore, by the time Seventh-day Adventism developed in the post-1844 era, the

ruling paradigm was the American Wesleyan Holiness movement.

The logical goal at that time was Christian Perfection.173 The Methodist

church was bent on becoming an experiential religion with perfectionist ideals.174

Their primary aim is to bring a complacent church back, to what they considered,

New Testament standards. They called for the church to experience the outpouring of

the Holy Spirit as received by the Apostles on the day of Pentecost.175 This experience

is considered to be the second crisis176 of evangelical faith; once one has received it

then one has attained Entire Sanctification and will be confirmed as saved in the

judgment.

Wesley seems to have incited interest in his understanding of Entire

Sanctification through one of his proclamations, he states, If there is grace for entire

172 Mark A. Noll, `Oberlin Theology' , 1977 (Accessed 24

Mar. 2009).173 Robert Pearsall Smith claims such an experience, Melvin Deiter states,

Suddenly from head to foot he had been shaken by what seemed like a magnetic thrill of heavenly

delight, and floods of glory seemed to pour through him, soul and body, with the inward assurance that

this was the longed-for Baptism of the Holy Spirit. The whole world seemed transformed to him, every

leaf and blade of grass quivered with exquisite colour, and heaven seemed to open out before him as a

blissful possession. Everybody looked beautiful to him, for he seemed to see the Divine Spirit within

each one without regard to their outward seeming. This ecstasy lasted for several weeks Deiter,The Holiness Revival of the Nineteenth Century, p. 17, 34.174 Deiter, The Holiness Revival of the Nineteenth Century, p. 18.175 More commonly referred to nowadays as an Acts 2 Church. Deiter, The Holiness Revival of the

Nineteenth Century, p. 6.176 Also referred to as the second blessing. Deiter, The Holiness Revival of the Nineteenth Century, p. 3.

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sanctification at the moment of death, why is not the same grace available in

life.177 Wesley believed it so strongly that he even preached on it and claimed to find

recipients of such grace in his lifetime. However, it would not be Wesley who would

give this new force its momentum, it would be a women named Phoebe Worrall

Palmer. She would amplify this concept of instant sanctification through total

surrender. Palmer who is also referred to as the shepherdess178 would introduce this

new emphasis on Wesleyan Holiness Perfection.179 There were three aspects to her

proposition: entire consecration, faith and confession. This led to her altar theology

ofScala sancta of Entire Sanctification.180

The Wesleyan perfection theology was the main paradigm in which

Adventism was born. They either had to integrate or reject the Wesleyan ordo salutus

with its new Mediation theology and eschatology;a problem that led to a crisis in

soteriology in the 1880s that would erupt in 1888 at the Minneapolis General

Conference.

The Wesleyan salvation-paradigm basically consisted of a three-stage process.

Justification, as mere forgiveness for past sins, constituted the first step in the

salvation process being the prerequisite for the second step, which is Sanctification.

Sanctification as the next higher stage is the process by which a person is transformed

into holiness of heart and soul the outcome of which would be Entire

Sanctification or Perfection given by an act of God. This outcome called the

Second Blessing would thus provide the perfect holiness of soul needed to pass the

test of the individual judgment at death.

The Adventist re-focus on eschatology expressed in its sanctuary/Mediation

theology, would in this general Wesleyan context pose a challenge Adventist

177 Deiter, The Holiness Revival of the Nineteenth Century, p. 112.178 Deiter, The Holiness Revival of the Nineteenth Century, p. 110.

179 Deiter, The Holiness Revival of the Nineteenth Century, p. 26.180 Palmer is well known for her Tuesday meetings, public testimony which was expected to receive

and keep entire sanctification. This movement grew because of her wide scale promotion of it at

campmeet

the post-ascension mediatorial ministry of christ - a study of the redemptive implications of the...

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