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The Centrality of Jesus Christ in God's Acts Of THE CENTRALITY OF JESUS CHRIST IN GOD’S ACTS OF CREATION, RECONCILIATION, RENEWAL AND FULFILMENT – THE VIEWS OF JOHN CALVIN AND ELLEN G WHITE by PATRICK PATRESE JONES Submitted in accordance with the requirements for The degree of DOCTOR OF THEOLOGY In the subject SYSTEMATIC THEOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROFESSOR ERASMUS VAN NIEKERK May 2010 DECLARATION I declare that THE CENTRALITY OF JESUS CHRIST IN GOD’S ACTS OF CREATION, RECONCILIATION, RENEWAL AND FULFILMENT – THE VIEWS OF JOHN CALVIN AND ELLEN G .WHITE – is solely my own work. The bibliography serves as a means of my acknowledgement to all the quoted and committed sources. Signed...................................... Patrick Patrese Jones Student number [3278934] ii SUMMARY In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway. KEYWORDS Adventism, John Calvin, Calvinism, biblical historical timeline, divine historicity, creation, reconciliation, renewal, consummation, faith studies, mirroring approach, interpretation, consensual negotiation, sense making ethos, salvation history, Ellen G White, Seventh-day Adventism, SDA, biblical trajectories, speculative, scholastics. iii CONTENTS Chapter 1 Abstract theology or concrete biblical reflection? 1.1 Salvation historical biblical reflection 1 1.2 Demarcation and setting of the problem areas 9 1.2.1 The first problem-setting: The grand acts of God’s creation, reconciliation, 9 renewal and fulfilment 1.2.2 The second problem-setting: The nature and centrality of Christ’s 13 reconciliation in the array of the grand acts of God 1.2.3 The third problem-setting: Mirroring, Interpretation and consensual 20 negotiation approaches of writings, sayings and doings 1.2.3.1 Mirroring approach 20 1.2.3.2 Interpretation approach 21 1.2.3.3 Consensual negotiation approach 23 1.2.3.4 Diversified concluding 24 1.3 The structure of the thesis 25 Chapter 2 The social-historical contexts of Calvin and White 2.1 Introduction 27 2.1.1 John Calvin 27 2.1.1.1 Historical background 27 2.1.1.2 The backdrop of Calvin’s salvation-historical approach 33 2.2.1 Ellen G White 36 2.2.1.1 Historical background 36 2.2.1.2 The backdrop of White’s salvation-historical approach 43 2.2 Epilogue 55 Chapter 3 God’s grand acts as divine history embedded in the Bible 3.1 God’s grand acts open to speculative or biblical reflection? 56 3.1.1 Introduction 56 3.1.2 Calvin and White’s challenges 58 3.2 Dialectics, scholastics and speculative theology 63 3.2.1 Scholastic and speculative theology 63 3.2.1.1 Neo-Platonic scholastics of the 5th -11th century 64 iv 3.2.1.2 Aristotelean scholastics of the 11th-13th century 65 3.2.1.3 Nominalism and the scholastics of the 11th - 16th century 66 3.2.2 Calvin’s double sided dialectic 72 3.2.3 Hegelian dialectic 76 3.2.4 White’s dialectic 78 3.3 The notion of the trinity and the biblical historical timeline 95 3.3.1 Introduction 95 3.3.2 Calvin and the Trinitarian problem 99 3.3.3 White and the Trinitarian problem 101 3.3.3.1 A period of anti-Trinitarianism: 1846-1888 102 3.3.3.2 A period of dissatisfaction with Anti-Trinitarianism: 1888-1898 105 3.3.2.3 Paradigm shift: 1898-1915 106 3.4 Epilogue 112 Chapter 4 Reflection on God’s grand acts (continued) 4.1 God, human beings and nature connected and different 113 4.1.1 Calvin 114 4.1.1.1 God’s essence known through God’s ordered will to us 115 4.1.1.2 Oneself/Us 118 4.1.1.3 A human being’s accountable but determined will 119 4.1.1.4 The natural and graceful constitution of being human 123 4.1.1.5 The natural cosmic world 127 4.1.1.6 How Calvin link God with human beings and the natural cosmic world 130 4.1.2 Ellen G White 131 4.1.2.1 God’s love as God’s spoken and shining revealed 132 4.1.2.1.1 God and Satan 140 4.1.2.2 Oneself/Us 143 4.1.2.3 A human being’s responsible and accountable will1 145 4.1.2.3.1 White on the ‘chosen’ people 149 4.1.2.4 The natural and graceful constitution of being human 151 4.1.2.5 The natural cosmic world 159 4.1.2.6 How White links God with human beings and the natural cosmic world 163 4.2 Epilogue 164 v Chapter 5 Calvin and White on the coherence of God’s grand acts 5.1 Introduction 165 5.2 Calvin and God’s grand acts of Creation, Reconciliation, Renewal and 166 Fulfilment 5.2.1 Creation 168 5.2.2 Reconciliation 171 5.2.3 Renewal 179 5.2.4 Fulfilment and Consummation 185 5.3 White and God’s grand acts of Creation, Reconciliation, Renewal and 189 Fulfilment 5.3.1 Creation 191 5.3.2 Reconciliation 202 5.3.2.1 White’s retrocipatory reflexive trajectory directed to the past 203 5.3.2.2 White’s anticipatory reflexive trajectory directed to the future 208 5.3.3 Renewal 211 5.3.4 Fulfilment and Consummation 217 5.4 Calvin and White on the role and origin of sin 225 5.5 Calvin and White on the state of the dead 227 5.6 Calvin and White on politics and government 231 5.7 Epilogue 239 Chapter 6 The centrality of God’s grand act of reconciliation in Jesus Christ 6.1 Introduction 241 6.1.1 The first access area: interactional substantialism 242 6.1.2 The second access area: perpetual mediatorship 243 6.1.3 The third access area: titles, offices and dimensions 243 6.2 Jesus Christ: dual nature 243 6.2.1 Calvin on Christ’s dual nature 243 6.2.2 White on Christ’s dual nature 249 6.3 Christ’s identity as mediator and substitution 253 6.3.1 Calvin’s view Christ as perpetual kingly priest as mediator 253 6.3.2 White’s view of Christ as perpetual priestly prophet as mediator 257 vi 6.4 The interactive exchange of the roles of divinity and humanity of Christ 262 6.4.1 Quiescent divinity versus active divinity 262 6.4.2 Interactional substantialism while dying at Golgotha 268 6.4.2.1 Calvin on the tension between the two natures of Christ 269 6.4.2.2 Ellen White on the tension between divinity and humanity 275 6.5 Titles, offices and dimensions of Christ’s identity 276 6.5.1 Calvin’s view of Christ multidimensionality 276 6.5.2 White’s view of Christ multidimensional ministering 279 6.6 The Second coming of Christ 284 6.6.1 Calvin’s Scriptural exclusivity of prophecy on the Second Coming 284 6.6.2 White’s historicalness of prophecy on the Second Coming 284 6.7 Summary of interactional substantialism 289 6.8 Monolithic mono and dual substantialist views 293 6.8.1 First millennium mono- and dual-substantialist views 293 6.8.1.1 Arianism 293 6.8.1.2 Pneumatomachianism 294 6.8.1.3 Apollonarianism 295 6.8.1.4 Nestorianism 296 6.8.1.5 Monophysitism 297 6.8.1.6 Monothelitism 298 6.8.2 Modern liberal monolithic substantialism 299 6.8.2.1 Introduction 299 6.8.2.2 Some trajectories of monolithic substantialism 299 6.8.2.3 Christ’s monolithic nature 301 6.8.2.4 Christ identity, role and function in a monolithic substantialist approach 305 6.9 Transformational substantialism 306 6.10 Consubstantialism 308 6.11 Epilogue 311 Chapter 7 Mirroring, Interpretation and Consensual negotiation approach of texts, theories, natural processes and human doings 7.1.1 The three approaches 314 7.1.2 Inspiration problem 321 7.1.3 Literality and literalness 324 vii 7.2 Calvin and the mirroring, interpretation and consensual negotiation 325 approaches 7.2.1 Calvin and the mirroring approach 325 7.2.2 Calvin and the interpretation approach 326 7.2.3 Calvin and consensual negotiation approach 331 7.3 White and the mirroring, interpretation and consensual negotiation 333 approaches 7.3.1 White and the mirroring approach 336 7.3.2 White and the interpretation approach 342 7.3.3 White and the consensual negotiation approach 350 7.5 Epilogue 354 Bibliography Bibliography 355 Electronic References 370 Works Consulted 371 viii CHAPTER 1 Abstract theology or concrete biblical reflection? 1.1 Salvation-historical biblical reflection In the history of the Christian world, the 16th century John Calvin and 19th century Ellen G.
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