Thursday, March 29, 2012

How to Work with Youth

(I am currently doing some research in Ellen White's writings on a topic I am seeking to write an article on. Searching for "key words" is beneficial on many levels. Perhaps the greatest benefit is that you come across articles and writings on a multitude of subjects that you are not necessarily seeking. This is one example of that: some counsel by Ellen White, written in 1886, on how to do youth ministry. It has great relevance for us today!)

I advise and exhort that those who have charge of the youth shall learn how to adapt themselves to meet the youth where they are, by learning useful lessons themselves of Him who was meek and lowly of heart, that they may bring into their life and character the love of Jesus. They should be kind, cheerful, and courteous, and bind the hearts of the youth to their hearts by the strong cords of love and affection.
     Do not be afraid to let them know that you love them. If the love is in the heart give it expression, do not smother it. When they gather about the table to partake of God's precious bounties make this a season of cheerfulness. Do not make it a season of grave decorum as though they were standing about a coffin, but have it a social season where every countenance is full of joy and happiness, where naught but cheerful words are spoken. And the youth should not feel that they are under an eye that is watching them, ready to reprove and condemn. Approve whenever you can; smile whenever you can; do not arrange your countenance as though a smile would bring the condemnation of heaven. Heaven is all smiles and gladness and gratitude. I wish we all knew more about heaven and would bring its pure, healthful, holy influence into our lives, for then we would bring sweet joy into many a life that needs it.
     In association with one another we should cultivate habits and ways and manners that would attract and invite the confidence of the young. Satan has abundance of alluring temptations to charm and captivate the youth. If Christians would bring more pleasantness into their lives they would make religion and truth a power for good. I verily believe that few know how to deal with the young. They need more of the spirit that pervades heaven before their own religious life will be as the sweet perfume, and before they can exert a proper influence over the faulty, erring youth who, notwithstanding all their faults, have a depth of love and affection if it could only be called forth by love and affection.
     Oh that we could be more like Christ and not repulse but attract. With what judgment ye judge ye shall be judged. With what measure ye mete it shall be measured to you again. God will deal with us as we deal with one another. Then let us be very careful that we do not become pharisaical, but let us be Christlike. This your school in South Lancaster needs.
     If anyone has a motherly influence that tries to help and encourage the young do not let the idea be entertained that she is teaching them to be rebellious; because there is a kind, courteous spirit manifested to help the young do not let this be interpreted as working against the instructors of the youth. It will certainly be a contrast to the attitude of some, and the children will prefer to be in the company of those who have a sunny temperament, who possess some joyfulness and gladness; but this should not create envy or jealousy or evil surmisings. This spirit of cheerfulness and hope and joy must be an element in your school, or it will never flourish and grow up and become a missionary field as every school should be. . . .
     I will work against this cold, cast-iron, unsympathizing religion as long as I have strength to wield my pen. The Lord knows there is enough of this element in the churches in our land. My soul is pained beyond measure as I see so little of the love of Jesus. We need to live very close to Jesus, to have wise discrimination, to have wisdom to speak a kind word, that will have a soothing and comforting influence at the right time, throwing sunshine into the minds and hearts. Oh for the sunshine of the Son of righteousness to rise in our hearts!--Letter 19, 1886, pp. 4-6. (To Elder S. N. Haskell, July 12, 1886.)  [6MR 92-93].

Wednesday, March 28, 2012

Lessons from South Lancaster

As I have studied Ellen White’stestimony from the meetings that were held in South Lancaster, Massachusetts, in 1889, there are a number of elements that jump out at me in relation to revival. For a few years I have used her testimony from these meetings as a barometer by which to judge other experiences. This is true not only in experiences I have encountered and been a part of personally, but in other “revival” movements that appear on the Adventist landscape.

This South Lancaster experience helps us in two arenas: it helps us, first of all, see what the root of revival was and then, secondly, what the fruit of that revival was. Regarding the second, it seems to me that if the fruit is not witnessed as a result of these various movements within Adventism, then we can be fairly confident that they are not true revivals.

Of course, this is not to say that good cannot come from such movements, but, at the very least, if it is not true revival, then optimal good will not result. At the same time, we must always be careful when it comes to “judging” anything because we do not see what God sees and we are not the final arbiters. Nevertheless, Jesus does say that “by their fruits you will know them” (Matthew 7:20). So we should ever ask the Holy Spirit to give us humble discernment when it comes to such.

Similarly, there are many who can easily fall into the other ditch, confusing fruit with root. Instead of spending time on the root and allowing the fruit to come as a response to the root, the fruit is either dwelt upon, urged, or thought to be the root. This we must guard against, by God’s grace. The “middle man” (the Holy Spirit, working through the proclamation of the root) cannot be taken out of the equation, else the fruit will not be true fruit but man-powered and temporary. This, far too often, is what happens in many revival movements.

Based on my study of Ellen White’s testimony, these are the observations I have made that help inform any potential revival movements. The first category are root observations, which include both methodological approaches (both positive and negative) and theological emphases. Whether these root elements are or should be normative is perhaps another discussion, but they are at least noteworthy. The second category is the fruit that resulted from the root. Both categories are listed in chronological order, speaking nothing of normative priority.

The Root of Revival

  1. Supplication. “Our hearts were drawn out in earnest supplication to God that he would work in our behalf,” Ellen White says in the first paragraph. This, no doubt, means that time was spent in prayer, inviting the Holy Spirit to be poured out upon the attendees and presenters.
  2. Urging obedience to the law of God. Ellen White spent Sabbath afternoon talking about the “necessity of obeying the law of God,” and how it is not “enough to say that we believe.” God’s righteous standard was lifted up as the goal to attain.
  3. Social meetings. After a number of the discourses, “social meetings” were held where attendees could internalize the messages they had heard.
  4. Christ was presented as a Savior who is “not afar off, but nigh at hand.” This was specifically mentioned as being emphasized during the first social meeting. Christ’s identification with humanity was lifted up in its beauty.
  5. Christ was presented as a “sin-pardoning Saviour, and the sanctifier of the soul.” This was seen as the “truth as it is in Jesus,” which was a “light which they had never before viewed.”
  6. Christ’s blood “alone” can be trusted in the full assurance of faith to cleanse from all sin. This was urged upon attendees as the experience of resting upon Christ.
  7. The paternal love and care of God for his children was dwelt upon. Ellen White says, “The knowledge of God’s love is the most effectual knowledge to obtain.” She adds that Jesus “leads us as children to take views of his goodness, mercy, and love,” and that He “ever directed the minds of his disciples to God as to a loving Father,” educating his followers to “look upon God with confidence and love.” We see the “Father revealed in the Son, for God is love.”
  8. There was no undue excitement, urging, inviting, or calling forward. This seems to mean that presenters were free from fanaticism or arm-twisting.  

The Fruit of Revival

  1. Conviction of souls of need for God’s grace and love. This a result of the “social meetings,” where it is said that the “Lord came very near.”
  2. Confession of sin, and restitution of wrongs. This, too, was borne out of the “social meeting” experiences.
  3. Repentance by confessing to one another how he/she had wronged the other by word or act. Repenting and confessing to one another results from the “Spirit of God” working upon the heart.
  4. Avoidance of “wild, clamorous cries and exercises.” Ellen White says these behaviors are “no evidence that the Spirit of God is at work.” Thus, this is somewhat of a “negative” fruit and therefore these behaviors do not prove that God’s Spirit is the root of such actions.
  5. The presence of peace; believing that God is able to do what He has promised. Souls are able to rest in Jesus’ work, rather than trying to establish their own righteousness.
  6. Attendees wanted more. Ellen White says that “the meetings continued a week beyond their first appointment.” When revival takes place, people want more and more of what they have been getting. School was even “dismissed” and “all made earnest work of seeking the Lord.” Later on, Ellen White says that the testimonies would have “continued hours longer, if it had been allowed to run its full course.”
  7. Joy in recognition that Christ had forgiven their sins. The attendees were able to joyfully proclaim of the assurance that Christ had forgiven their sins.
  8. Hearts overflowing with thanksgiving and praise to God. In addition, “sweet peace was in their souls.”
  9. Love for one another, as well as resting in God’s love.
  10. They breathed in the “very atmosphere of heaven.” Ellen White says that “angels were hovering around” and “the Lord had visited His people.” These realities could be seen, perhaps, as both a root and a fruit!
  11. Everyone had a testimony to bear. This was seen in the social meeting, where everyone seemed to have something to share.
  12. Ellen White lost sleep. She said that, as a result of the Spirit’s movings at the meetings and the revival that took place, she says she was “not able to sleep that night until nearly day.”
  13. Convicted as being sinners. Ellen White says that many “testified . . . they had been convicted in the light of the law as transgressors.”
  14. Realization that they were trusting in their own righteousness, and trusting and working in their own strength. In light of God’s love, attendees recognized that they were trying to save themselves; trying to overcome sin in their own strength and power.
  15. Pride was subdued, self was crucified. Ellen White says that when people come to Jesus, confess their sins and cast their helpless souls upon the compassionate Redeemer, then pride is subdued and self is crucified.


Based upon an analysis of Ellen White’s testimony from South Lancaster, this is the basic conclusion that I draw as it relates to what took place. Revival took place because the meetings were bathed in prayer, the law and the gospel were presented in conjunction with one another, the attendees opened their hearts, and personal work—by way of the social meetings—was carried out. Ellen White specifically says that “The knowledge of God’s love is the most effectual knowledge to obtain.” God was presented as a loving Father, and Christ was seen to be a Savior who is not “afar off, but nigh at hand.”Attendees were pointed to the law as the standard of righteousness and were reminded that it was only through Christ’s power and strength that they could reach such a high standard. At the same time, emotionalism and fanaticism were avoided, which would have resulted in false revival.

Because of the root, people saw their sinfulness. They were convicted not only of their guilt, but also their inability to attain righteousness in their own strength. Instead of becoming guilt-laden, however, they rejoiced and embraced the forgiveness and love of God and rested upon God’s promise that He was able to do what He said He could do. Self was crucified. Testimonies were borne; hearts were grateful and appreciative to God. Confession toward one another took place. Love was poured forth towards all. Heaven came down to earth and they breathed its atmosphere. Everyone wanted more and more of what was being presented and the allures and responsibilities of the world lost their appeal.

Lastly, attendees recognized that they were to “manifest to the world the character of God.”

Oh, that such revival would take place among us again!

An Account of True Revival

(There is a lot of talk about revival these days. From our General Conference President, to our church publications, to various movements like GYC and - in a round about way - the 1 Project, there are many different perspectives on what revival looks like and how it takes place.

One of the places I often go back to when I seek to understand what true revival looks like - and whether movements, voices, or people are hitting the nail on the head - is an account that Ellen White shared after holding meetings - along with A.T. Jones and E.J. Waggoner - in South Lancaster, Massachusetts, in January of 1889. These meetings were extremely powerful in Ellen White's mind, to the point that she said, "We seemed to breathe in the very atmosphere of heaven." Thus, I find it fruitful to judge these various perspectives against the elements that were present in those South Lancaster meetings.

So I am here re-producing Ellen White's testimony about those meetings. It is a little lengthy for a quick read, but at only 2300 words, I think it will be an extremely beneficial read. At some point in the near future, I hope to offer some reflections on what I see as the main elements that caused Ellen White to say that "we seemed to breathe in the very atmosphere of heaven." So take a few minutes and read this account, taken from the
Ellen G. White 1888 Materials, pp. 267-268. You will be extremely blessed.)

Special meetings began at South Lancaster on Friday, Jan. 11. We were glad to find the church well filled with those who had come to receive benefit from the meetings. There were many persons present whom we had never met before, and their presence testified to the power of God to convert souls, and to turn men's feet into the path of his commandments. Delegates were present from Maine, Connecticut, Massachusetts, and other States. We realized that there was a work to be done in setting things in order, which man's best efforts could not accomplish without the aid of God. Our hearts were drawn out in earnest supplication to God that he would work in our behalf. We had a message of present truth for the people; and if they would place themselves in the channel of light, they would be prepared to do a work for others similar to the work that should be done for them.
     On Sabbath afternoon I had freedom in presenting to the people the necessity of obeying the law of God. It is not enough to say that we believe. We must have that genuine faith which works by love, and purifies the soul. God has given us a perfect standard of righteousness in his law. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself." This comprehends the whole duty of man to his God and to his neighbor. We owe to God our life, and all that makes life desirable, and when we refuse to render obedience to him, we rob and defraud our own souls. No man can choose his own way without deep ingratitude to God; in so doing he renders to God enmity for love. 
     We felt burdened for those who had been bearing the message of truth to others, lest they should close their hearts to some of the precious rays of heaven's light that God has sent them. Jesus rejoiced when his followers received his messages of truth. At one time he raised his eyes to heaven, and said, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." The precious Saviour, who brought life and immortality to light, rejoiced that the plan of salvation could be understood by those who were humble in spirit, although the proud and self-sufficient could not comprehend its mystery. The worldly-wise cannot see the beauty of that truth which Christ constantly opens to the understanding of those who have a willing, childlike desire to be loyal to God. To the humble the truth is the power of God unto salvation.  
     On Sabbath afternoon, many hearts were touched, and many souls were fed on the bread that cometh down from heaven. After the discourse we enjoyed a precious social meeting. The Lord came very near, and convicted souls of their great need of his grace and love. We felt the necessity of presenting Christ as a Saviour who was not afar off, but nigh at hand. When the Spirit of God begins to work upon the hearts of men, the fruit is seen in confession of sin, and restitution for wrongs. All through the meetings, as the people sought to draw nearer to God, they brought forth works meet for repentance by confessing one to another where they had wronged each other by word or act. Wild, clamorous cries and exercises are no evidence that the Spirit of God is at work. The Lord manifested himself to Elijah in the still small voice. Says Christ, "Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." It is the sinner himself who has barred the door. Will he take down the barriers? Will he unbolt the door? The locks are all on his side of the door, not on the Saviour's side.
     There were many, even among the ministers, who saw the truth as it is in Jesus in a light in which they had never before viewed it. They saw the Saviour as a sin-pardoning Saviour, and the truth as the sanctifier of the soul. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." If we would be partakers with Christ of his glory, we must also be willing to share with him in his humiliation. "Though he were a Son, yet learned he obedience by the things which he suffered." This must be the experience of every true child of God. "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin."
     We should not murmur if we are called upon to share the suffering part of religion. There are many who do not feel averse to suffering, but they do not exercise simple, living faith. They say they do not know what it means to take God at his word. They have a religion of outward forms and observances. It is painful to see the unbelief that exists in the hearts of many of God's professed followers. We have the most precious truths ever committed to mortals, and the faith of those who have received these truths should correspond to their greatness and value. There are many who seem to feel that they have a great work to do themselves before they can come to Christ for his salvation. They seem to think that Jesus will come in at the very last of their struggle, and give them help by putting the finishing touch to their life-work. It seems difficult for them to understand that Christ is a complete Saviour, and able to save to the uttermost all that come unto God by him. They lose sight of the fact that Christ himself is "the way, the truth, and the life." When we individually rest upon Christ, with full assurance of faith, trusting alone to the efficacy of his blood to cleanse from all sin, we shall have peace in believing that what God has promised he is able to perform. As Christ represented the Father, so we are to represent Christ to the world. We cannot transfer our obligation to others. God desires to make known to you what is the richness of his glory, that you may preach the mystery of salvation to those around you,--Christ in you the hope of glory.
     As our brethren and sisters opened their hearts to the light, they obtained a better knowledge of what constitutes faith. The Lord was very precious; he was ready to strengthen his people. The meetings continued a week beyond their first appointment. The school was dismissed, and all made earnest work of seeking the Lord. Eld. Jones came from Boston, and labored most earnestly for the people, speaking twice and sometimes three times a day. The flock of God were fed with soul-nourishing food. The very message the Lord has sent to the people of this time was presented in the discourses. Meetings were in progress from early morning till night, and the results were highly satisfactory.
     In the early morning meetings I tried to present the paternal love and care of God for his children. The knowledge of God's love is the most effectual knowledge to obtain, that the character may be ennobled, refined, and elevated. Jesus is to be our pattern. The Lord has lessons of the greatest importance for us to learn. He leads us as children to take views of his goodness, mercy, and love, from the simple, lowly life of our dear Redeemer. Christ ever directed the minds of his disciples to God as to a loving Father. He educated his followers to look upon God with confidence and love. When we are overawed with the greatness and justice of God, we are pointed to Jesus, to his spotless character and his infinite love. There we see the Father revealed in the Son, for God is love.
     Both students and teachers have shared largely in the blessing of God. The deep movings of the Spirit of God have been felt upon almost every heart. The general testimony was borne by those who attended the meeting that they had obtained an experience beyond anything they had known before. They testified their joy that Christ had forgiven their sins. Their hearts were filled with thanksgiving and praise to God. Sweet peace was in their souls. They loved every one, and felt that they could rest in the love of God.
     I have never seen a revival work go forward with such thoroughness, and yet remain so free from all undue excitement. There was no urging or inviting. The people were not called forward, but there was a solemn realization that Christ came not to call the righteous, but sinners, to repentance. The honest in heart were ready to confess their sins, and to bring forth fruit to God by repentance and restoration, as far as it lay in their power. We seemed to breathe in the very atmosphere of heaven. Angels were indeed hovering around. Friday evening the social service began at five, and it was not closed until nine. No time was lost; for every one had a living testimony to bear. The meeting would have continued hours longer, if it had been allowed to run its full course; but it was thought best to close it at that time. I was not able to sleep that night until nearly day. The Lord had visited his people. And there was joy in heaven among the angels over the repentant sinners that had come back to the Father. What a beautiful sight it was to the universe to see that as fallen men and women beheld Christ, they were changed, taking the impression of his image upon their souls.
     There were many who testified that as the searching truths had been presented, they had been convicted in the light of the law as transgressors. They had been trusting in their own righteousness. Now they saw it as filthy rags, in comparison with the righteousness of Christ, which is alone acceptable to God. While they had not been open transgressors, they saw themselves depraved and degraded in heart. They had substituted other gods in the place of their Heavenly Father. They had struggled to refrain from sin, but had trusted in their own strength. We should go to Jesus just as we are, confess our sins, and cast our helpless souls upon our compassionate Redeemer. This subdues the pride of the heart, and is a crucifixion of self. In the parable, the father saw the returning prodigal son. He saw his repentance and contrition of soul, and he had compassion on him, and ran, and fell on his neck and kissed him. The son spoke his penitence, saying, "Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry; for this my son was dead, and is alive again; he was lost, and is found." The prodigal made a full confession of his sin. He made no excuse for his wrong-doing, and he was forgiven, and re-established in his father's house.
     We thank the Lord, we rejoice, that it is not too late for wanderers to return, with humble confession, and receive a welcome in the Father's house,--to be clothed with the righteousness of Christ. I thank God for this with a full heart every day. We should be the most ungrateful of his creatures, were we indifferent when he works for the children of men in such a marvelous way. We should be like the heath in the desert, if we did not praise God when good cometh. I know that there has been rejoicing in heaven because of the good work done in South Lancaster; and if the angels rejoice, why should not we who have also witnessed the return of wanderers from darkness into the marvelous light of God's love?
     To know God is the most wonderful knowledge that men can have. There is much wisdom with worldly men; but with all their wisdom, they behold not the beauty and majesty, the justice and wisdom, the goodness and holiness, of the Creator of all worlds. The Lord walks among men by his providences; but his stately steppings are not heard, his presence is not discerned, his hand is not recognized. The work of Christ's disciples is to shine as lights, making manifest to the world the character of God. They are to catch the increasing rays of light from the word of God, and reflect them to men enshrouded in the darkness of misapprehension of God. The servants of Christ must rightly represent the character of God and Christ to men. Says the apostle, "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light."

Monday, March 5, 2012

1888 and Arminianism

(Update: After further reflection, I disagree with myself that this post is simply for those who advocate the "universal justification" view of 1888 within Adventism. I think this is actually interesting insight for Adventists who oppose "universal justification" in that the Arminian view is actually a lot closer to the "corporate" Adam/Christ view espoused by Wieland, Short, Sequeira and Jones and Waggoner. See the latter half of the post especially for that discussion.)

This post has a very specific audience that will not apply to probably 90% of my readers. You are still welcome to read it, of course. But it is directed toward a group of Adventists who, along with me, subscribe to a specific paradigm of the gospel within Adventism.

It is specifically for those who have an appreciation for the message of justification by faith as presented by A.T. Jones, E.J. Waggoner and Ellen White. But not just any version of that message; it is the version that has been passed on - rather correctly, in my opinion - by people like the late Robert Wieland, who is one of my spiritual and theological heroes.

My goal in this post is to clear up a misconception that I believe Elder Wieland and others have, unfortunately, propagated. Whether intentional or not, Elder Wieland gave the impression that the theological paradigm known as Arminianism was an enemy of the "1888 message." I completely understand what he - and others - were getting at it in sharing this idea, but it was misled and very much exaggerated.

The truth of the matter is - and this cannot be stated enough - the "1888 message" is in agreement with Arminianism for about 99% of what the latter affirms, maybe even more! When Elder Wieland and others said that the "1888 message" of justification was neither Calvinist or Arminian (though it agreed with parts of each), this gives the uninformed person the impression that all things Arminian are to be avoided.

Without going into great detail, Adventism and the "1888" version of it are decidedly Arminian. Arminiansim teaches a picture of God that stresses God's love and grace for all people, and His self-limiting nature. This is over and against the Calvinist paradigm which stresses God's sovereignty and power to the point of determining everything. The Arminian view of the atonement is that it is universal in scope - it is on behalf of the entire world, the just and the unjust. The Calvinist viewpoint is that Christ's death applies only to the elect.

What Elder Wieland found repulsive about the Arminian view of the atonement is that the Arminian view allegedly teaches that Christ's atonement doesn't really do anything for anyone until a person believes first. Thus, the atonement is only effective for the believer.

Yet this is the only objection that could potentially be leveled against Arminianism, and even that is debatable (as I will show below) vis-a-vis 1888. So it would be well to realize that Arminianism is not the enemy - whatsoever - of the 1888 message.

Incidentally, Ellen White actually says nothing about Arminianism and Arminius himself. E.J. Waggoner is silent as well. A.T. Jones does, however, talk about Arminius and his followers in a number of places. None of his views on Arminianism are overwhelming either way. In a couple places, he simply recounts the history. But in two places he gives passing endorsement to this Reformer's views. Here's a snippet of one of his treatments:
Moreover, the truth of God is as much an exact science as any of those that are called the exact sciences. Therefore no true reform can deny, or be made independent of, any principle of true reform that may have gone before. Consequently, when this reform upon the principles of morality shall have come, it will deny the truth and efficacy of no single step in the progress of the Reformation. With Luther, it will hold justification by faith; with Zwingle [sic], it will hold the Lord's supper as a memorial of "the Lord's death, till he come;" with the genuine Anabaptist, it will hold that we are buried by baptism into the Lord's death; with Arminius, it will hold that the grace of God is free to all men; with Wesley, it will hold the genuine conversion of the soul, and the witness of the Holy Spirit; with the Puritan, it will hold simplicity of worship; with William Miller, it will hold, "Behold I come quickly," saith the Lord; with the general grand result of the Reformation as a whole, it will hold the most perfect toleration of religious belief, and the inestimable boon of freedom of thought and liberty of discussion (Advent Review and Sabbath Herald, July 1, 1884).
Lastly, the objection that Wieland laid against Arminianism as it relates to justification may not be an area of disagreement at all. This still needs more study, but there may be more agreement between Wieland and Arminius than the former realized (and there may be more agreement between the two than Adventists who oppose "universal justification" realize as well). These things can be very nuanced, of course, but Wieland's uneasiness with Arminianism stems from the fact that in the sacrifice of Jesus, he believed the death of Jesus already applied to all humanity (which I fully agree is the biblical and truly Adventist view). Arminianism, he maintained, teaches that Christ's death is only effective for those who accept it.

But perhaps there is more commonality than realized. In his book, Arminian Theology, Roger Olson shares this interesting tidbit:
Arminians believe that Christ's death on the cross provides a universal remedy for the guilt of inherited sin so that it is not imputed to infants for Christ's sake. This is how Arminians, in agreement with Anabaptists, such as Mennonites, interpret the universalistic passages of the New Testament such as Romans 5, where all are said to be included under sin just as all are included in redemption through Christ. It is also the Arminian interpretation of 1 Timothy 4:10, which indicates two salvations through Christ: one universal for all people and one especially for all who believe. Arminian belief in general redemption is not universal salvation; it is universal redemption from Adam's sin (p. 33, emphasis added).
Olson also shares this view:
Because God is love (Jn 3:16; 1 Jn 4:8) and does not want anyone to perish but all to come to repentance (1 Tim 2:4; 2 Pet 3:9), the atoneing death of Christ is universal; some of its benefits are automatically extended to all (e.g., release from the condemnation of Adam's sin) and all of its benefits are for everyone who accepts them (e.g., forgiveness of actual sins and imputation of righteousness) [p. 34, emphasis added].
I am not saying there is complete agreement on the atonement between Wieland, Jones, Waggoner, Arminius, and Arminianism, but they are probably closer than some realize. And they certainly need to be fleshed out more.