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The Trinity in Seventh-Day Adventist History

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The Trinity in Seventh-Day Adventist History Andrews University Digital Commons @ Andrews University Faculty Publications 2-2009 The Trinity in Seventh-day Adventist History Merlin D. Burt Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/pubs Recommended Citation Burt, Merlin D., "The Trinity in Seventh-day Adventist History" (2009). Faculty Publications. 1745. https://digitalcommons.andrews.edu/pubs/1745 This Article is brought to you for free and open access by Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. A small, though significant and growing seg- ment of “historic” Adventists, are advocating a return to an antitrinitarian stance. Sabbatarian Adventism and Seventh-day Adventists have always been Bible-centered in their theology and doctrine. They have rejected a static creed and have ever sought to study, understand, The Trinity and follow the Bible as the source of doctrine and the guide for experience. Consequently, it should not be surprising that Adventist doctrine has developed over time building upon previous in Seventh- and new Bible study. As Sabbatarian Adventism emerged during the late 1840s, it brought various Christian truths and placed them in the framework of day Adventist fulfilled prophecy and ongoing discovery of biblical teachings. A cluster of biblical teachings explained what had happened in 1844 and why Jesus had not come. The heavenly sanctuary, history the end-time ministry of Jesus in the Most Holy Place, and the Sabbath as the seal of God were a particular focus. Adventist understanding of various theological perspectives continued to Merlin D. Burt he last decade has seen increased anti- develop and improve over time. Two examples trinitarian activity within the Seventh- are the Sabbath and tithing. Early Adventists day Adventist Church. Four reasons for initially concluded, through Joseph Bates’s influ- this activity should be mentioned. (1) ence, that the Sabbath should begin and end at The availability of information through 6:00 P.M. It was in 1855, nearly a decade after Tthe Internet. (2) Several other Adventist groups that the initial Sabbath emphasis, that J. N. Andrews’s emerged from the Millerite movement continue biblical and historical presentation influenced to hold to an antitrinitarian perspective. Examples believers to adopt sundown as the correct time would be the Church of God (Seventh Day), also to begin and end the Sabbath. Tithing first began known as the Marion Party; the previous view of in 1859 as systematic benevolence and had little the Worldwide Church of God; the Atlanta Church or no link to the biblical teaching of 10 percent. of God in Georgia (formerly of Oregon, Illinois, It was not until the 1870s that a careful restudy or the Age to Come Adventists), and Jehovah’s of the topic led Seventh-day Adventists to adopt Witnesses (that branched from the Advent Chris- the tithing framework we practice today. A similar tian Church). It should be noted that the Advent process is evident in Adventist understanding on Christians, like Seventh-day Adventists, have em- the nature of God and the Trinity. braced the trinitarian view. (3) Some think that the The purpose of this article is to outline the Trinity doctrine comes from Catholic theology and historical development of the Trinity view of Merlin D. Burt, PhD, therefore must be false. Many have not realized Seventh-day Adventists from its beginning to is director of the that the Catholic doctrine of the Trinity has dif- the present day. Center for Adventist ferences from the Seventh-day Adventist biblical Research, doctrine of the Trinity. These include eternal gen- Up to 1890: Antitrinitarian period Andrews University, eration of the Son and Divine impassibility, which Until near the turn of the twentieth century, Berrien Springs, are influenced by Greek philosophy. (4) Perhaps Seventh-day Adventist literature was almost Michigan, most significant, over the last few decades, some unanimous in opposing the eternal deity of Jesus United States. Seventh-day Adventists have thought to return to and the personhood of the Holy Spirit. During the early historical Adventist faith, or what might be earlier years, some even held the view that Christ called neo-restorationism. was created. It is very important to understand Some have failed to recognize the dynamic that Adventist views were not homogeneous. nature of Seventh-day Adventist theology. Theological tension within Adventism began Historically, our doctrines have developed in the during the Millerite movement and is illustrated context of the original distinctive core of the by the two principal leaders, William Miller and three angels’ messages and kindred concepts. Joshua V. Himes. MINISTRY Miller, being a Baptist, was a trinitar- Though James White rejected the the Father by blurring the distinction ian. He wrote, “I believe in one living doctrine of the Trinity, he did believe between Them. While the early positions and true God, and that there are three in the three great Powers in heaven on the Trinity and deity of Christ were persons in the Godhead. The reflected in his first hymnbook.6 Though flawed, there was a sincere attempt to three persons of the Triune God are opposed to the Trinity, he did not believe oppose certain legitimate errors. connected.”1 Himes, a close associate that Christ was inferior to the Father. In By about 1890, Adventists had come of William Miller, was of the Christian 1877 he wrote, “The inexplicable trinity to a more-or-less harmonious position Connexion persuasion. The northeast- that makes the godhead three in one that viewed Jesus as the begotten or ern branch of the Christian church and one in three, is bad enough; but originated Divine Son of God. He was “rejected the Trinitarian doctrine as that ultra Unitarianism that makes Christ seen as the Divine Creator with the unscriptural.”2 It is important to note inferior to the Father is worse.”7 Father. The nature of the Holy Spirit that Millerite Adventists were focused Not all agreed with James White on was lightly discussed, though the Holy on the soon coming of Jesus and did the equality of Father and Son. During Spirit was generally considered to be the not consider it necessary to argue about the 1860s, Uriah Smith, long-time editor omnipresent influence from the Father the Trinity. of the Review and Herald, believed that or the Son rather than a person. We must acknowledge that the development of Adventist theology has usually been progressive and corrective. This is clearly illustrated in the doctrine of the Trinity. Two of the principal founders of the Jesus was “the first created being.”8 By From 1890 to 1900: Seventh-day Adventist Church, Joseph 1881, he had changed to the belief Emergence of trinitarian Bates and James White, like Himes, had that Jesus was “begotten” and not sentiment been members of the Christian Con- created.9 As the 1890s began, two of the key nexion and rejected the doctrine of the A selective list of Adventists who thinkers on each side of the righteousness Trinity. Joseph Bates wrote of his views, either spoke against the Trinity and/ by faith/law in Galatians issue agreed “Respecting the trinity, I concluded that or rejected the eternal deity of Christ on the derived divinity of Jesus. E. J. it was an impossibility for me to believe include J. B. Frisbie, J. N. Loughborough, Waggoner wrote in his 1890 Christ and that the Lord Jesus Christ, the Son of the R. F. Cottrell, J. N. Andrews, D. M. His Righteousness, “There was a time Father, was also the Almighty God.”3 Canright, J. H. Waggoner, and C. W. when Christ proceeded forth and came James White wrote, “Here we might Stone.10 W. A. Spicer at one point told from God . but that time was so far mention the Trinity, which does away A. W. Spalding that his father, after back in the days of eternity that to finite [with] the personality of God, and of his becoming a Seventh-day Adventist (he comprehension it is practically without Son Jesus Christ.”4 Both Bates and White was formerly a Seventh Day Baptist beginning.”12 In 1898, Uriah Smith were anxious to maintain the separate minister), “grew so offended at the wrote in Looking Unto Jesus, “God alone is personalities of the Father and the Son. antitrinitarian atmosphere in Battle without beginning. At the earliest epoch This concern was caused, in part, by the Creek that he ceased preaching.”11 when a beginning could be,—a period so strong spiritualizing influence among In surveying the writings of various remote that to finite minds it is essentially Bridegroom Adventists during 1845 and pioneers, certain concerns frequently eternity,—appeared the Word.”13 1846. A similar problem would resurface appear. In rejecting the Trinity, some saw The period after the 1888 Min- around the turn of the twentieth century the orthodox Christian view as pagan neapolis General Conference saw a with the de-personalizing of God and tritheism. Others argued that the Trinity new emphasis on Jesus and the plan J. H. Kellogg’s pantheistic views.5 degraded the personhood of Christ and of salvation. This led to a consideration MINISTRY of His deity and what it meant for the continued to be avoided. W. W. Prescott papers. Irrespective of individual dif- redemption of humanity. A. T. Jones was and A.T. Jones, both editors of the Advent ferences on details, Adventist ministers among the first (with the exception of Review and Sabbath Herald, were key pulled into line against liberal views. Ellen White) to suggest that Christ was supporters of the full and eternal deity Naturally, those who rejected the eternal eternally preexistent.
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