Mountain View College

School of Theology

THE ORIGEN AND SEVENTH-DAY ADVENTIST VIEW OF ATONEMENT IN

SOTERIOLOGY

A Position Paper

Presented in Partial Fulfillment

of the Requirements for the Course

Systematic Theology II

Submitted to

Prof. Felixian T. Felicitas

by

Sen Sophal

March 2018
 TABLE OF CONTENT
I. INTRODUCTION

Statement of the Problem

The Significance of the cross and the meaning of Atonement

II. THE ORIGEN’S VIEW OF ATONING SACRIFICE OF CHRIST WAS NOT A

RANSOM PAID TO GOD, BUT A RANSOM PAID TO SATAN

Origen’s personal Beliefs

Satan can be Saved
Universalism or Universal Salvation
God’s will toward humans and Satan
Behind the Origen’s Family’s Background
Origen the true son of Egypt and Origen’s name
The influence of Origen’s parents from paganism
Origen was influenced by the pagan pupils
Origen’s Drama: Shifting Character between God and Satan
Origen’s doctrine: Satan’s Center Focus

III.THE VIEW OF ATONEMENT WITHIN THE SEVENTH-DAY ADVENTIST IN

SOTERIOLOGY

Atonement: Penal Substitution

Atonement: Christ and God the Father
Atonement as the gift of God to sinners
Behind the Father’s heart: Love
Manifestation of God’s character: Love and Just
Atonement: Christ and the Law
The broken law of God demanded the life of sinners
Christ reveal the character of law
Atonement: Christ and human
Christ’s death is the means of our return
Christ Only Could Make Atonement for Sinner
Christ as our Substitute
Christ as our Intercessor

IV. BIBLE UNDERSTANDING TOWARD THE THEORY OF THE ATONEMENT

Propitiation
Redemption
Justification
Reconciliation

V. CONCLUSION
VI. BIBLIOGRAPHY
 INTRODUCTION

The death of Christ on the “cross is central in the Atonement1”.

At the Cross Jesus Christ provide the ransom to deliver human from

sin and Satan’s dominion over them and provide all humanity the

salvation. Only the atoning sacrifice of Christ that can be satisfied

God.

The atoning death of Christ was paid to and satisfied God in the

place of humans for their redemption. However, Origen has the

opposite view that Atonement death of Christ as a ransom paid to

Satan or Devil in order to purchase man’s freedom and delivery man

from being enslaved to Satan. It seems that Satan is more powerful

than God. This Ransom theory has assumed that Satan has the part in

the plan of salvation which God had to ask permission from Satan and

Christ’s death must be the payment to him for sinners to be saved.

Contrary to the Origen’s Ransom theory of Atonement, The

Seventh-day Adventist viewed that the Atonement of Christ is the

penal substitution. This Penal Substitution strongly believes that

the death of Christ on the cross of Calvary is the substitute and

surety for human to have the harmony of relationship with God.

1Andreasen,
M. L., "The Atonement Central in Salvation",
Ministry International Journal For Pastor, (Review and Herald) 11
(May 1938): 37.

2
 Statement of the Problem

The Atonement of Christ is the center of every doctrine, theory

and theology of Christianity in all ages. Without the atoning

sacrifice of Christ on the cross at Calvary, there would be

hopelessness and eternal separation between human and God. Christ is

our Substitute and His merit alone for our redemption must be

glorified and lifted up on high.

A misleading in Atonement theory is the “Ransom Theory”. It was

introduced by Origen. Origen understood the “Ransom” as the

“economic” term. Ransom as a “Price that is paid in order to free

someone who has been captured2”. Origen firmly believed that Christ’s

death on the cross was a ransom paid to Satan. Opposite to Ransom

theory, the Seventh-Day Adventist understood, Ransom as “what is paid

to free from captivity, a sum given in exchange for a person. The

term clearly suggests substitution3”.

In this paper, the researcher intends to answer the following

questions; 1) Why did Origen view that Christ’s death was not a

ransom paid to God, but a ransom paid to Satan in order to provide

Salvation for humans? 2) Why the Origen view of Atonement are unlike

the Seventh-day Adventists? 3) What is the biblical understanding of

Atonement in soteriology?

2Merrian-Webster's Dictionary, (Springfield, MA: Merriam-

Webster, 2018).
3Handbook of seventh-Day Adventist Theology, Seventh-day
Adventist General Conference, (Hangertown, MD: Review and Herald,
2000), 12:201.
3
 The Significance of the cross and meaning of the Atonement

Throughout the Christian History, the cross is the central

pillar of Christian faith and theology. The Cross is the “Good News”

of salvation which reconcile sinners to God (Col. 1:20). The Cross Is

the way that God dealt with sin in His son, Jesus Christ that sin is

no longer a barrier between Him and humans. And, on the cross the

character of God’s love, holiness and justice are fully revealed.

Lastly, the cross brings the clear picture between the character of

God and Satan in these last days of the dramatic in the great

controversy between God and Satan.

The theology of the cross is found in the theory of Atonement.

The word of Atonement does not correspond etymologically with any

Hebrew or Greek word with its translation, but rather employed or

derived from English phrase “at-one-ment” which etymologically

signifies “harmony of relationship”. According to handbook of SDA

puts it in this way

Atonement is “a process of healing the breach between God and

humankind opened by sin and is associated with the life and death of

Jesus Christ”4.

4Handbook of seventh-Day Adventist Theology, Seventh-day

Adventist General Conference (Hangertown, MD: Review and Herald,
2000), 12:xvii.

4
THE ORIGEN VIEW OF ATONING SACRIFICE OF CHRIST WAS NOT A RANSOM PAID

TO GOD, BUT A RANSOM PAID TO SATAN

There are many and of several different theories of Atonement

that have different views toward the death of Christ on the cross.

Among many theories of Atonement, there is one view that is so

popular, classic and dramatic in the thought of Christianity of the

early church, even some today. This theory is called “The Ransom

theory”. The Ransom theory of the Atonement is known as “the

crucifixion as a ransom made or paid to Satan5”. And this theory was

developed and shared by the early church father named Origen. Origen

(1852-54) is a greatest of Alexandrian Bible scholars, literary

critic, preacher, outstanding teacher and author of the oldest

systematic theology6 of the early church.

Unfortunately, even though Origen was described as the “great

and outstanding theologian”, still he has some false ideas that he

introduced and believed in, for instance, he believed that Satan and

his fellow demons will be saved in the end of time and he believed

that salvation is universal which every human race will be saved

without any conditions[faith]7 and lastly, Origen believed that “God's

5Norman R. Gulley, Systematic Theology: Creation, Christ,

Salvation, (Springs: MI: Andrew University Press, 2012), 642.

6James Wm. McClendon, Jr.Ethics:Systematic

Theology,(Nashville: Abingdon Press, n.d), 1:29.
7Tadros Y. Malaty, The School of Alexandria: Origen, Edited by
Rose Mary Halim, (Sydney: Coptic Orthodox, 1995), 9.

5
will must triumph in all his creatures, and that everyone, including

even the devil, will return to God8”.

Regarding the Origin’s childhood, James Wm. McClendon stated

that Origen is “a true son of Egypt, was born probably in Alexandria,

His name means ‘Son of Horus, the god of Light,’ an Egyptian god, son

of Isis and Osiris, symbolizing the rising sun9”. In the first

centuries, the Christian parents

sometimes exposed to the influence of paganism and bore their

child’s names derived from pagan deities.

During the time of Origin’s adulthood, he had an important role

in the the development of the School of Alexandria. His role in the

school as an evangelist, preacher and teacher of the phisophy and the

Word. James Wm. McClendon highly claimed that, “Origen had a very

busy schedule in teacching and lecturing the large number of the

pupils from the pagan school of philosophy”10.

Regarding Origen’s personal beliefs, influence of the home, and

the popularity of his role in teachering and developmening the school

of Alaxandria are extremely interrelated with the paganism. By seeing

the Origen’s background behind his Ransom theory, now we can clearly

understand the reason why Origen viewed that Christ’s death was not a

8Colin E. Gunton, The Combridge Companion to Christian

Docrine, (New York: Cambridge University Press, 2004), 240.

9James Wm. McClendon, Jr., Ethics:Systematic

Theology,(Nashville: Abingdon Press, n.d), 1:11.

10TadrosY. Malaty, The School of Alexandria: Origen, Edited

by Rose Mary Halim, (Sydney: Coptic Orthodox, 1995), 20.
6
ransom paid to God, but a ransom paid to Satan. Erickson Millard was

correct when he stated that “Origin viewed the theory of Atonement as

the dramatic view beteween the forces of good and evil11”. Origin sees

the Atoning sacrifice of Christ as only drama, theather or simply

just a “play” between God and Satan, but we should rather see Atoning

sacrifice of Christ made a full and complete atonement to appease God

in giving His life as a ransom for us for the purpose of

reconciliation to a harmonious relatioship between God and humans

which Christ alone has done at the Calvary. In short, we shoud better

view Ransom as “the costliness salvation than to view it as a vast

price paid to the adversary12”.

Satan his name means “adversary” or “enemy”. And the Bible says

Satan is a deceiver (Rev. 12:9), persecuter (Rev. 12:13), accuser

(Rev. 12:10), murderer (John 8:44), liar (John 8:44) ect. The Bible

says clearly who Satan is, yet in the Drama of Origen projected the

Character of God as One who is subjected to Satan’s rule as the

suprem and independent king on earth for Christ to kneel and beg

before him[Satan] in order to pay the ransom or debt to rescue human

from sin and Satan’s dominion on earth, whereas in which God Himself

is the serveriegn and suprem King above all in the kingdom of heaven

11MillardJ. Erickson, Christian Theology, Third Edition,

(Grand Rapids, MI: Baker, 2013), 544.

12RodmanJ. Williams, Renewal Theology: God, the World and

Redemption, (Grand Rapids, Michigan: Zondervan Publishing House,
1988), 371.

7
that every knee should bow before Him (Rom. 14:11; Phil. 2:10). In

the continuing series of Origen’s drama, he viewed that God used

trickering to deceive and cheat Satan to think that he would gain

Christ as his possession and Satan will become “the lord of Christ’s

soul”13. Contrary to Santan’s thought, Christ did not lose His

possession, yet, He wins the victory over the forces of sin and Satan

through His death and resurrection. As the result, Satan knows that

his power and dominion could not hold Christ, so by the time of

Christ’s resurrection from the death, Satan also released humans from

his control over them.

I notice that Origin’s Ransom theary of Atonment is a “play”

that shifted the charater between God and Satan. God become extremely

antagonistic toward Satan and Origen displayed God as One whom dealt

with Satan unjustly and dishonesly. Instead of Satan is the ancient

liar, God became a liar to Satan in order to redeem humans from their

sins. Origen had also used the Bible texts to support his ideas of

Ransom, which are found in 1 Corinthians 6:20 and Mark 10:45. He

quoted from the Bible verses that “we have bought with a price” (1

cor. 6:20) and also from another verse, “the Son of man came... to

give His life a ransom for many” (Mark 10:45). Regarding these main

verses Origen concluded with the question that “from whom were we

brought and to whom was this ransom paid?” and Origen answered that

13MillardJ. Erickson, Christian Theology, Third Edition,

(Grand Rapids, MI: Baker, 2013), 544.

8
God has bought us with a price of His life from satan and God paid

the ransom to Santan.

There are two words here which we should consider “from Satan”

and “to Satan”. Origen was correct only one among these two views.

According to Mrs. Ellen G. White, she also had asked the opposite

question unlike Origen, “Who was it that paid the price of the ransom

for your deliverance from Satan?14”, she inquired. She continued to

answer that “It was the only begotten Son of God. He was the Majesty

of heaven, and for His sake you should appreciate every power, every

organ, every sinew and muscle”15.

the views of Mrs. White in the atonement helps us to better

understand completely the biblical concept of Atonement theory more

than Origen. Atonement is the redemption of Christ alone for sinners.

And the plan of Christ’s redemption is related only Christ and God

the Father. Unlike the Origen viewed the story and plan of redemption

related as well with Satan and the devil. In short, God’s plan of

salvation is never associated with Satan’s work or contribution. It

is true, that God redeems humans from sin and Satan’s dominion over

them because humans were sinned and rebelld agaist their Creator and

followed Satan as their lord and god of their life. But God in His

infinite love, initiatives the plan of redemption before the

foundation of world (Eph 1:4; Heb 9:29; Rev.13:8). The the ransom of

14EllenG. White, Sermons and Talks, (Mountain View, CA:

Pacific Press, 1990), 1:98.
15Ibid

9
our deliverance is the life of Christ Himself for purpose at one

moment at the cross of Calvary to bring the harmony of relationship

between God and humanity through Atonement of Christ. Because

“Without the atonement of Christ, the Son of God there could have

been no communication of salvation from God to man”16.

THE VIEW OF ATONEMENT WITHIN THE SEVENTH-DAY ADVENTIST IN SOTERIOLOGY

Adventist views of atoning sacrifice of Christ as penal

substitution for all humans from their sins and Satan’s power. The

Bible says “For even the Son of man came...to give his life a ransom

for many” (Mark 10:45. Christ’s life is the ransom to set humans free

from the captivity of Satan. Supposedly, Origen understand the word

“ransom” in the concept of business. Because Adam and Eve had sinned

and from then, all humans were captured or ruled by Satan. To release

Human from Satan, God must pay for Satan’s demand.

Adventist views the death of Christ takes the place of human’s

death. Humans transgressed of God’s law and “The broken law of God

demanded the life of the transgressor17”. God gave humans His Son to

“die in order to meet completely the demand of the broken law18” and

16EllenG. White Conflict and Courage, (Washington, DC:

Review and Herald, 1970), 20.
17EllenG. White, The Great Controversy, (Mountain View, CA:
Pacific Press, 1911), 418.

18EllenG. white, Manuscript Releases, (Siver Spring, MD:

Ellen G. White Estate, 1990), 340.

10
Christ was to die as our substitute. Instead, we are the transgressor

and traitor, Christ is the transgressor and traitor in our place.

Instead, we would be died in our sin and transgression, Christ was to

die in our place as Sin-bearer to give us life. Therefore, Christ’s

merit and substitute is the only means to our salvation.

According to Andreasen concerning the atoning death of Christ he

said “we do know that a death took place there which means life for

humanity; that provision was made there for the reconciliation of

mankind to God, and that God accepted the suffering and death of His

Son as satisfactory”19. Only Christ can meet the standard of God’s

satisfaction, government and His law. God is the God of love and

justice. Ellen affirmed that the death of Christ manifested the

character of God who is always love and just “for Christ gave His own

life a ransom in order that God might be just”, she said. And the

atoning sacrifice of Christ not only revealed God’s character but

also “magnifies, harmonizes and makes honorable the law, and

harmonizes with every perfection of Jehovah. In the plan of

salvation, the highest honor is paid to the law of heaven's

government, and yet mercy is freely dispensed to the fallen sons of

Adam20”. From eternity to eternity, from Adam to all ages God’s

19Andreasen,M. L., "The Atonement Central in Salvation",

Ministry International Journal For Pastor, (Review and Herald) 11
(May 1938): 37.
20EllenG. White "Christ Revealing the Charactor of the Law",
The Signs of the Times, (January 2, 1896).

11
character is never changed. And more interestingly, God’s character

and His law are one and the same.

Through the obedience and submission to Christ alone that human

can keep the law of God. But we must be careful regarding keeping the

law, not for the means to salvation but the laws point us to

character of God. Ellen White, put it in this way “There is no

quality in law to save the transgressor of the law. The law can

condemn, but it cannot pardon...if a plan had not been devised for

his salvation. Jesus Christ alone was able to save fallen man. He

became man's surety and substitute21”

The ministry of the atonement of Christ did not end at the cross

at Calvary. After His resurrection, Christ was ascended to heaven

where He continues His work as our “Mediator, Advocate, and our

Intercessor in the heavenly courts, who pleads in our behalf before

the Father22”.

At one moment at the cross of Calvary Christ made the way of

escape for us from sin and satanic power. Therefore, through the work

of Atonement, His death was substitute of our death. God’s infinite

love was in Christ. Through the atonement, Christ became the way

(John 14:6) and the mean to our salvation (Acts 4:12).

21EllenG. White, "The Whole Duty of Man", The Signs of the

Times, (May 16, 1895): 6.

22EllenG. White, Lift Him Up, (Hagerstown, MD: Review and

Herald , 1988), 320.

12
BIBLE UNDERSTANDING TOWARD THE THEORY OF THE ATONEMENT

Atonement is central truth to the “Gospel message23”. It is not

just simply a theory but it is the “Good News” to those who righty

understands and believes.

Many people of the early Christian era had mistaken,

misunderstood and misleaded in their writing and teaching regarding

the theory of atonement. Because their theories of the Atonement was

not based on Bible as its interpretation. However, Christ must be the

central theme of the interpretation of the Scriptures.

The biblical understanding of the Atonement begins with God whom

is love (1 John 4:8). His love is infinitive and unselfish, the love

which lead to sacrifice. Sacrifice even the Son who He loves most,

voluntarily gave His only Begotten-Son to us (John 3:16) in the

purpose that we might believe in His Son in order to free us from

condemnation of the broken law and of Satan’ power.

According to Norman Gulley24, he suggested the four biblical word

toward Atonement in order to understand fully the image of

Atonement’s work of Christ; Propitiation, Redemption, Justification,

Reconciliation.

Propitiation. Propitiation derived from the Greek word

‘hilasmos’(1 John 2:2; 4:10), a noun, that has been translated as

23Hans, K. LaRondelle, "Salvation and Atonement: A Biblical

Exegetical Approach, " Journal of Adventist Theology Society, (1992)
3/1: 22.

24Norman R. Gulley, “Toward Understanding of Atonement”,

Journal of the Adventist Theology Society, (1990), 1/1: 62.
13
“appeasing”. And the Septuagint of “propitiation” is ‘hilasterion’,

it is used in the context of the sanctuary temple language of “the

mercy seat as the place of propitiation in the Old Testament

sacrificial system. And both the mercy seat and the altar of burn

offering were offered by God for human to participate in God’s self-

propitiation25”. Therefore, the sacrifice of Christ does not only

appease God and but also manifest God’s character of infinite love

and just in provides sinners the blemished Lamb, which took away the

sin of the world (John 1:29). God is the God of Provider, rather than

being simply a God of Recipient (Gen. 22:8; John 3:16; Rom. 8:32).

The imagery of the priest and the sacrifice of Old Testament

sacrificial system both are as the types of Christ. Christ is both

the priest and the sacrificial victim[self-offering] to cleanse and

take away the sin of the world.

Redemption. Redemption of Christ is associated with “Ransom” as

a price to exchange or substitute someone who has been captured and

set them free from the bondage of captivity [sins and Satan]. While

Jesus was on earth, the plan of redemption always be in His mind and

mission. Jesus said “Son of man came not to be ministered unto, but

to minister, and to give his life a ransom for many” (Matthew 20:28).

Christ died for our sake as the price for our redemption. Right after

Adam and Eve sinned, the broken law demanded the death penalty upon

them. But Adam and Eve were alive. Why? Because Christ took the cause

25NormanR. Gulley, “Toward Understanding of Atonement”, Journal of

the Adventist Theology Society, (1990), 1/1: 63.

14
 to die on their behalf. Apostle Paul affirmed Christ’s death as our

substitute, “God commended His love toward us, in that, while we were

yet sinners, Christ died for us”.

Justification. Paul points out God’s love to declare sinners

righteous through the blood of Christ “For when we were yet without

strength, in due time Christ died for the ungodly. Much more then,

being now justified by his blood, we shall be saved from wrath

through him. For if, when we were enemies, we were reconciled to God

by the death of his Son, much more, being reconciled, we shall be

saved by his life” (Rom. 5:6,9,10). Through Christ’s righteousness we

are all freely justified by His grace (Rom 3:23). Through the death

of Christ, we are justified from condemnation of God’s broken law and

into the harmony of relationship with God. “The death of Christ

presented as having put human in a proper relationship to God’s

broken law26”. Christ’s righteousness and obedience become ours.

Justification is the work of Christ have done for us. Therefore,

human’s work and obedience have no contribution in the plan of

salvation. We are just the receiver of God’s grace with one condition

or means in which we can co-operate with God is to accept God’s gift

of grace through faith.

Reconciliation. Reconciliation “a state of enmity or hostility

between people, and they have come to be of one mind again27”. The

26Ibid, 63.
27Handbookof seventh-Day Adventist Theology, Seventh-day
Adventist General Conference, (Hangertown, MD: Review and Herald,
2000), 12:205.

15
result of sin made a barrier and separation between humanity and God.

The reconciliation is the work of Christ in order to take away the

barrier of sin and to restore the broken relationship28. Sin brought

us away from God but through the blood of Christ draw us near to God.

Paul says “in Christ Jesus you who once were far off have been

brought near in the blood of Christ” (Eph. 2:13). The Bible speaks of

a sinner as “enemies or hostile of God” (5:10). But, “Good News”

through the cross, Christ has reconciled us to God to be one harmony

of relationship and brought the separation, barrier and hostility to

an end (Eph. 2:16).

28Ibid.

16
 Conclusion

Christ died in the place of man and their sins. Christ is our

Sin-Bearer. The wages of sin is death (Romans 6:21). Sin is the

transgression of God’s law (John 3:4). The law is the transcript of

the character and nature of God; it can’t be changed as God’s

nature[love] can’t change. Christ died in man’s place bearing of

human’s sin and take the penalty for them and to set sinners free

from the demand of His law and bring humans back to the harmony of

relationship with God

Jesus Christ is the Lamb that was stained from the foundation of

the world and take away the sin of the world (John 1:29). The atoning

sacrifice of Christ for all sinners has no connection with Satan’s

business for God to die as a payment to him. God and Satan are still

in the conflicts of the great controversy. Satan has no part in the

work of redemption. Satan is a failure and destroyer of every life on

earth. Sin and inequity first originated in Satan. Satan always sows

the seed of life, which grows into death.

Therefore, only in Christ alone every person is transformed from

a sinner to the saints and their lives in Christ will be growing into

perfection and eternity. Christ only can meet fully the demands of

God’s law which human had broken and violated. Jesus is our all in

all [Propitiation, Redemption, Justification, Reconciliation].

Through Christ, the penal substitutionary Atonement on the cross at

Calvary had revealed us the character of God and the complete image

in the plan of salvation for the hope of sinners like us.

17
 BIBLIOGRAPHY

Andreasen, M. L. "The Atonement Central in Salvation." The Ministry

Magazine (Review and Herald) 11 (May 1938): 37-48.
Dederen, Raoul, ed. Handbook of seventh-Day Adventist Theology. Vol.
12. Hangertown, MD: Review and Herald, 2000.
Erickson, Millard J. Christian Theology. Third Edition. Grand Rapids,
MI: Baker, 2013.
Gulley, Norman R. Systematic Theology: Creation, Christ, Salvation.
Springs: MI: Andrew University Press, 2012.
Gulley, Norman R. "Toward Understanding of Atonement." Journal of the
Adventist Theology Society , 1990: 1/1 57-89.
Gunton, Colin E., ed. The combridge companion to Christian Docrine.
New York: Cambridge University Press, 2004.
In Merrian-Webster's Dictionary. Springfield, MA: Merriam-Webster,
2018.
James Wm. McClendon, Jr. Ethics: Systematic Theology. Vol. 1.
Nashville: Abingdon Press, n.d.
LaRondelle, Hans K. "Salvation and Atonement: A Biblical Exegetical
Aproach." Journal of Adventist Theology Society, 1992: 3/1 22-
51.
Malaty, Tadros Y. The School of Alexandria: Origen. Edited by Rose
Mary Halim. Sydney: Coptic Orthodox Press, 1995.
The Holy Bible, King James Verson. Phippines Bible Society, 2012.
White, Ellen G. Conflict and Courage. Wahington, DC: Review and
Herald, 1970.
______________. Lift Him Up. Hagerstown, MD: Review and Heral Pub.
Ass., 1988.
______________. Manuscript Releases . Siver Spring, MD: Ellen G.
White Estate, 1990.
______________. Sermons and Talks. Vol. 1. Mountain View, CA: Pacific
Press, 1990.
______________. The Great Controversy. Mountain View, CA: Pacific
Press, 1911.
______________. "Christ Revealing the Charactor of the Law." The
Signs of the Times, January 2, 1896.
______________. "The Whole Duty of man." The Signs of the Times, May
16, 1895: 6.
Williams, J. Rodman. Renewal Theology: God, the World and Redemption.
Grand Rapids, Michigan: Zondervan Publishing House, 1988.

18