The 1888 message tells us that we are all free "in Christ"

The “In Christ” Idea of Scripture

Dr. Kane has taken one sentence of Lightened With His Glory (p. 17) in a way that disregards an abundant context that says the opposite of his representations (see appendix). Of course, no one is experientially "in Christ" unless he is converted. What is repeatedly stated in this book is that the second Adam has reversed all that the first Adam did. By natural birth everyone is corporately "in Adam." But Christ has become the "last Adam," the new Head of the human race. His sacrifice has effected this new standing legally. If every loaf of bread is stamped with the cross of Christ, if no one, "saint or sinner" can eat his daily food but he is nourished by the body and blood of Christ (DA 660), it follows that as a member of that human race he stands now in a new way to God legally because of the sacrifice of Christ. In this sense the whole human race is redeemed "in Christ." The Good News of the Gospel does not tell him only what Christ will do for him if he first takes the initiative, but it tells him what Christ has already done for him. Thus his believing becomes a heart appreciation of what is already a fact. He was reconciled to God at the cross. Now he believes it, and thus he receives the atonement (Rom. 5:11).

It is in this sense that the "in Christ" idea in Scripture is set over against the "in Adam" idea. But for one to be "in Christ" experientially is to appreciate that he has been redeemed by an event that took place two millennia ago. The fruit of such faith: a change of heart, and joyous obedience to all the commandments of God.

In Paul’s context it is clear that the legal "condemnation" that rested on the entire human race in consequence of Adam’s sin has been lifted by virtue of Christ’s sacrifice: "As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." At the risk of redundancy, we point out that if the actual "condemnation" mentioned in that text truly and fully rested on any human being, he would die in a moment. The obvious fact that "all men" live is evidence that the 1888 view is correct.

It seems quite unfair to characterize this book as saying what Dr. Kane attributes to it: "All men are ‘in Christ’ regardless of their belief or unbelief in Christ." The book says nothing of the kind. No one is "in Christ" who rejects Christ. The book has scores of references to the vital role of "belief" or "unbelief," and makes abundantly clear that unbelief is the one sin that negates all that Christ has already accomplished for us; it puts the sinner out of the union with God that Christ has purchased for him and actually given to him. By his unbelief the sinner voluntarily puts himself back "in Adam." Jesus says that the lost will be lost at last because of their unbelief, which has been constant resistance of the grace of God (Jn. 3:16-19).

Thus by our unbelief we human beings have brought upon ourselves a "condemna- tion" that is totally unnecessary in the light of the cross of Christ. And that is the point of Paul’s Letter to the Romans. By unbelief and willful alienation from God we, the human race, have put ourselves in Romans 7 while all along we could be in Romans 8, if only we had faith. Sure, there is self-inflicted condemnation on "all men" in Romans 7, but the Good News tells us that it need not be! The burden was lifted by Christ at His cross. Now, believe it!

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