Doctrinal Affirmations

Doctrinal Affirmations

1. That the word `sin' is used in two principal acceptations in the Scripture.

a. It signifies in the first place `the transgression of law' (eg. Lev 6:2; Jam 4:17). Sin in its first acceptation is a moral issue.

b. In the second definition `sin' represents that physical principle of the animal nature which is the cause of all its diseases, death, and resolution into dust (2Cor 5:21; 1Pe 2:24). It is that which has the power of death (Heb 2:14). This `sin' is a physical issue that does not impute moral or legal guilt. [The false logic that suggests that it imputes moral or legal guilt, would by parity of reasoning conclude that the inheritance of death carried with it legal or moral guilt - a patently false conclusion.]

2. That the Edenic sentence of death, muth temuth (Gen 2:17) was not a sentence to be consummated in a moment, as when a man is shot or guillotined. The death threatened was the result, or finishing, of a certain process; which is very clearly indicated in the original Hebrew. The sentence, then, as a whole reads thus-“In the day of thy eating from it dying thou shalt die” (EI, p. 69). From this, it is evident, that Adam was to be subjected to a process, but not to an endless process; but to one which should commence with the transgression, and end with his death and resolution into dust. (Gen 3:19)

3. That all who are born of a woman (Job 14:1-4) are born under the physical and hereditary `law of sin and death' (Rom 5:12, 7:23; 1Co 15:22). That `the law of sin and death' is a single law (Rom 8:2) and cannot be separated. That to be mortal is not only to be under “the shadow of death”, but to havethat which has the power of death (Heb 2:14). Conversely, sin when it is finished bringeth forth death (Jam 1:15). To destroy (Heb 2:14; 1Co 15:53-54) that having `the power of death,' is to abolish this physical law of sin and death, and instead thereof, to substitute the physical 'law of the spirit of life,'by which the same body would be changed in its constitution, and live for ever. (Rom 6:23)

4. That the Mosaic law condemned transgression (Rom 7:7) and the transgressor (eg. Num. 15:32-35; Deu 13:6-9) but it could not condemn the nature (diabolos), `for all have sinned' (Rom 3:23), and therefore any condemnation meted out was “a just recompense of reward” (Heb 2:2). What the law could not do, in that it was weak because of the flesh (for “when the commandment came, sin revived” - Rom 7:9) God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. If the death of a transgressor would have sufficed, then Adam and Eve might have been put to death at once, and raised to live again. But this was not according to the divine wisdom. The great principle to be compassed was the condemnation of sin in sinful flesh, innocent of actual transgression.

5. The Mosaic institutions were a figure for the time then present, but could not make him that did the service perfect, as pertaining to the conscience (Heb 10:2, Heb 9:9, 7:11) because the blood of bulls and goats cannot take away sins (Heb 10:4). God having prepared some better thing for us: “Behold the Lamb of God, which taketh away the sin of the world.” (Joh 1:29)

6. Therefore when Messiah cometh into the world he saith Mosaic sacrifices thou wouldst not, but “a body hast thou prepared for me” (Heb 10:5). God, ina figure, “laid on” Christ “the iniquity of us all” (Isa 53:6). As 1Pe 2:24 tells us, “Who his own self bare our sins in his own body”. These expressions were fulfilled in Christ being “made of a woman, made under the law” (Galatians 4:4). “For he hath made him to be sin for us, who knew no sin” (2Co 5:21). The physical nature or body of Christ was “made like unto his brethren” (Heb 2:17). “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same” (Heb 2:14), taking “on him the seed of Abraham” (Heb 2:16). Sinful flesh being the hereditary nature of the Lord Jesus, He was a fit and proper sacrifice for sin; especially as he was innocent of transgression (1Pe 2:22) having been obedient in all things.

7. As to his character, Christ was the Deity manifest in flesh (1Ti 3:16; Isa 40:3; Joh 14:7, 9; Heb 1:3). He was “tried in all points like as we, yet without sin” (Heb 4:15).

8. That after living a life of perfect obedience his work culminated in a sacrificial offering for the redemption of himself and for his people as the anti-typical High Priest of Israel. (Heb 5:3, 7:27, 8:3, 9:7-9).

9. That in the sacrifice of Christ,

a. God's righteousness was declared (Rom 3:25-26)

b. God condemned sin in the flesh (Joh 12:31; Rom 8:3; Joh 3:14), and thereby justified (Rom 3:26) His forbearance with and forgiveness of sinners (Rom 3:25). God's supremacy having been vindicated (Rom 3:26; Joh 12:28, 21:19), a foundation has been laid (1Co 3:11) on which He can offer forgiveness (1Jo 1:9) without the compromise of His wisdom and righteousness. He does not offer it, or allow it, apart from submission to the declaration of His righteousness in Christ crucified (Joh 3:15, 36; Joh 5:24, 39; Rom 3:26, 30; Col 2:12). There must be the most humble identification with that declaration. (Rom 3:25-26)

10. These things could not have been accomplished in Christ if his nature was destitute of that physical principle, styled, `Sin in the flesh' (Rom 8:3; 1Jo 4:3; Heb 2:14). Decree the immaculateness of the body prepared for the Spirit (Psalm 40:6; Heb 10:5), and the `mystery of the Christ' is destroyed, and the gospel of the kingdom ceases to be the power of God for salvation to those that believe it. (Rom 1:16; 2Co 11:4; Gal 1:6-7; Gal 3:3; Rom 10:3)

11. The word 'atonement' in Hebrew signifies 'to cover', and therefore has application to Christ, as well as to others. But we not only need physical redemption from mortality, we also require the forgiveness of actual sins committed. It cannot be disputed that the term `atonement' has been used in Christadelphian literature for nearly 150 years to indicate both physical covering as well as forgiveness.

12. The statement that Christ did these things `for us' has blinded many to the fact that he did them `for himself' first (Heb 5:7, 13:20) - without which, he could not have done them for us, for it was by doing them for himself that He did them for us. He did them for us only as we may become part of him, in merging our individualities in him by taking part in his death, and putting on his name and sharing his life afterwards. He is, as it were, a new centre of healthy life, in which we must become incorporate before we can be saved. (Heb 5:9; Matt 16:24; Joh 17:22; 1Ti 3:16)

13. That Christ is the anti-typical altar (Heb 13:10), the anti-typical laver, the anti-typical High Priest (Heb 9:11), the anti-typical mercyseat (Rom 3:25, Heb 9:5), the “antitypical everything” as brother Roberts described him in The Law of Moses, p. 170-172.

14. We believe that the phrases such as “atonement for nature” and “sacrifice for nature” are non-specific and elastic phrases that suggest a mechanical operation in God's plan of redemption and should not be used. [The phrases do not appear to occur in any early Christadelphian literature till the late 1890's and early 1900's. Though their origin is unclear, they appear to have been widely used by clean-flesh teachers of the early 1900's as an excuse for rejecting the 2nd acceptation of the word `sin'.]