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The Arian or Anti-Trinitarian
Views Presented in Seventh-day Adventist Literature and the Ellen G.
White Answer

by Erwin Roy
Gane

C H A P T E R   IX

FROM 1890 TO 1898

BORDEAU REGRETS DIVERSITY OF OPINION

There can be no doubt but that in 1890 there was no unity of
understanding in regard to the nature of God, in Adventist circles.
D. T. Bordeau wrote in November of that year:

Although we claim to be believers in, and worshippers of, only
one God, I have thought that there are as many gods among us as
there are conceptions of the Deity. And how many there are of these,
and how limited are most of them! Rather, how limited are all of
them! We do not half study the character of God the Father and
of God the Son, and the result is that we make Christ such beings as
ourselves.1

Unfortunately for our purpose Bordeau does not elaborate on the
nature of the prevailing conceptions of the Deity. Whether he is
referring to an Arian verses Trinitarian disagreement among
believers is difficult to say. The evidence he presents is valuable
in so far as it indicates that the church was by no means united in
its concept of God, and the remark would seem to suggest that the
vocal, influential anti-Trinitarian writers were not, at this time,
representing the views of the Church as a whole.

WILLIAMSON HOLDS HOLY SPIRIT AN
INFLUENCE

Almost a year after Bordeau�s remark, T. R. Williamson wrote for
the Review and Herald reiterating the old argument that the
Holy Spirit was not a person, but an influence. He cannot see that
the Bible references to the Holy Spirit intend to us "to conclude
that a person is meant, or that any other idea is intended by these
terms, than that of an influence."2
No one, proceeds Williamson, is ever baptized with or filled with a
person. But they are baptized with and filled with the Spirit. The
personification of the Holy Spirit in Scripture he considers to be
simply a figure of speech.

Williamson repudiated the Trinitarian belief that the Holy Spirit
is God. He wrote:

It was said by the Lord Jesus, "I and my Father are one." If
there are three persons in the Godhead, why did he not include all
three in one? Why did he only say, "I and my Father are one," if
the Holy Spirit is a member of the Godhead, one with the Father
and Son? Why this ignoring of the third person of the
Trinity?3

He concludes by repeating that the Holy Spirit "is simply an
influence from God."  It is a manifestation of the power of God
which pervades the universe as air pervades the earth.4

PACIFIC PRESS PUBLISHES SPEAR ARTICLE

The publication in 1892, by the Pacific Press, of a Trinitarian
article, written by a non-Adventist writer, would seem to indicate a
growing acceptance of this doctrine in the Adventist Church. The
article entitled, "The Bible Doctrine of the Trinity" was written by
Samuel T. Spear and published in 1889 in the New York
Independent.5
The Pacific Press reprinted it in 1892 as No. 90 if the Bible
Student�s Library.

The Spear article clearly defines the Trinitarian position as
teaching the unity of the Godhead consisting of three persons:

This doctrine, as held and stated by those who adopt it, is not
a system of tri-theism, or the doctrine of three Gods, but it is
the doctrine of one God subsisting and acting in three persons,
with the qualification that the term "person", though perhaps the
best that can be used, is not, when used in this relation, to be
understood in any sense that would make it inconsistent with the
unity of the Godhead, and hence not to be understood in the
ordinary sense when applied to man.6

The article thus effectively answered those Seventh-day
Adventists who had confused Trinitarianism with Monarchianism, and
those who had confused it with tri-theism. But there is much in the
article that would be quite unobjectionable to Adventist
anti-Trinitarians. The Son is spoken of as "in some respect distinct
from and subordinate to God the Father."7
And this subordination is not said to be simply in regard to his
human nature. Spear wrote, "the subordination extends to his divine
as well as his human nature."8

God acted through Christ in the work of creation. Christ was the
subordinate agent. Christ was "sent" into the world and delivered
"up for us all." Therefore the Father possessed "some kind of
primacy."9
Spear quotes 1 Cor. 15:28 as proving that after Christ�s
reinstatement in heaven he is subordinate to the Father, and that
not in His human nature merely, but in His higher divine
nature.10
This was certainly a palatable form of Trinitarianism for Adventists
who had in the past, and who during and after this time, opposed the
doctrine.

Spear does not go so far as to say that the subordination of the
Son to the Father involved the propagation of the Son by the Father
back in the eternal ages. There is no suggestion that there was a
time when the Son did not exist. In reference to this theory he
writes:

The theory of the eternal generation of the Son by the
Father, with the cognate theory of the eternal generation
of the Holy Ghost from the Father, or from the Father and the Son,
while difficult even to apprehend, and while at best but a
mystical speculation, is an effort to be wise, not only above what
is written, but also beyond the possibilities of human
knowledge.11

It is difficult to resolve the contradiction in Spear�s judgment
that the Son "is truly divine and truly God in the most absolute
sense," with is opinion that in His divine nature Christ is
subordinate to the Father. He regards the Arian, who views Christ as
more than human but less than divine as in error, because of his
failure to recognize the absolute divinity of Christ. But Spear
himself recognizing, as he asserts, the absolute divinity of Christ,
yet proceeds to fall into the Arian dilemma of regarding His
divinity as subordinate to that of the Father. Here we have absolute
divinity inferior to absolute divinity, which, in the final
analysis, is perilously close to the Arian conception of the
anti-Trinitarian writers of the Adventist Church.

JONES APPROACHES TRINITARIANISM

A. T. Jones recognized the Holy Spirit as the presence of Christ.
His sermon "the third angel�s message" was published in the
General Conference Bulletin in 1895. Jones spoke of the Holy
Ghost as "the real presence of christ" to the believer.12
And he adds, "can he bring christ to us without bringing the mind of
christ to us?�assuredly not."13
The remark is not conclusive evidence that Jones accepted the
doctrine of the personality of the Holy Spirit, but it seems to
indicate that possibly this was so.

A series if editorial articles appeared in the Review and
Herald in 1900 under the title, "The Faith of Jesus." Uriah
Smith and A. T. Jones were co-editors at this time. The serial
article is not signed, but the language and style of writing appear
to be that of A. T. Jones. The writer sets forth Christ�s likeness
to God as taught in the first chapter of Hebrews and His likeness to
man as indicated by the second chapter . Just as Christ is like the
Father "in very nature," of the same substance and form of the
Father, so, says Jones, he bears in his human nature a complete
likeness to fallen humanity.14
Of course this question of the human nature of Christ was of special
concern to Jones as revealed by his emphasis on the subject in his
book, The Consecrated Way to Christian Perfection.15
This serial Review and Herald article contains the identical
emphasis, and thus provides us with an additional clue to its
authorship.

The important relevant point in this series is that "jesus and
God are �of one��of one flesh, of one
nature, of one substance �"16
This was a major departure from the militant opposition to such
views by earlier writers.

M. C. WILCOX AND THE "divine unity"

M. C. Wilcox explained the Scriptural passages that refer to the
Holy Spirit as a person, in the light that "It" is the personal
representative of both the Father and the Son.17
Writing for the Signs of the Times in 1898, he failed to
credit personality and Deity to the Spirit in the Trinitarian sense.
The Holy Spirit "comes to the believer as a person, the person of
Christ Jesus�."18

Wilcox wrote an article in 1898 entitled "The Divine
Unity." The unity is not presented as the unity of three divine
persons, but that of "one God, the Father."19
Christ is depicted as "under God, our Creator and Redeemer."20
Once again the reader of the Denominational literature is confused
by the subordination of the Son to the Father.

ENDNOTES

1D. T. Bordeau, "We May Partake of the Fullness of
the Father and the Son," Review and Herald, LXVII (November
18, 1890), 707.

2T. R.
Williamson, "The Holy Spirit�Is It a Person?"
Review and Herald, LXVIII (October 13, 1891), 627.

3Ibid.

4Ibid.

5Samuel T.
Spear, "The Bible Doctrine of the Trinity," The Bible Students�
Library, No. 90, (March, 1892), 3-14. (Reprint from New York
Independent, November 14, 1889).

6Ibid., p. 9.

7Ibid., p. 3.

8Ibid., p. 7.

9Ibid.

10Ibid., p. 8.

11Ibid., pp. 11,12.

12A. T.
Jones, "Holy Spirit the Presence of Christ," The General
Conference Bulletin, I (February 25, 1895), 329.

13Ibid.

14A. T. Jones
(ed.), "The Faith of Jesus," Review and Herald, LXXVII
(December 18, 1900), 808.

15A. T.
Jones, The Consecrated Way to Christian Perfection (Mountain
View, Cal.: Pacific Press Publishing Co., 1905), p. 129.

16A. T. Jones
(ed.), "The Faith of Jesus," Review and Herald, LXXVII
(December 25, 1900), 824.

17M. C.
Wilcox, "The Spirit—Impersonal and Personal," The Signs of the
Times, XXIV (August 18, 1898), 518.

18Ibid.

19M. C.
Wilcox, "The Divine Unity," The Signs of the Times, XXIV
(December 22, 1898), 816.

20Ibid.

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