One Hundred Scriptural Arguments
for a
Unitarian Faith
Originally Published
by the
American Unitarian Association
1827
Unitarian Christians believe Jesus Christ to be the Son of
God and the Saviour of men. They believe in the divinity of his mission and in
the divinity of his doctrines. They believe that the Gospel, which he
proclaimed, came from God; that the knowledge it imparts, the morality it
enjoins, the spirit it breathes, the acceptance it provides, the promises it
makes, the prospects it exhibits, the rewards it proposes, the punishments it
threatens, all proceed from the great Jehovah. But they do not believe, that
Jesus Christ is the Supreme God. They believe that, though exalted far above all
other created intelligences, he is a being distinct from, inferior to, and
dependent upon, the Father Almighty. For this belief they urge, among other
reasons, the following arguments from the Scriptures.
1. Because Jesus Christ is represented by the sacred
writers to be as distinct a being from God the Father as one man is from
another. "It is written in your law, that the testimony of two men is true. I am
one who bear witness of myself, and the Father that sent me beareth witness of
me." John 8:17-18.
2. Because he not only never said that himself was
God, but, on the contrary, spoke of the Father, who sent him, as God, and as the
only God. "This is life eternal, that they might know Thee the only true God,
and Jesus Christ whom thou hast sent." John 17:3. This language our Saviour used
in solemn prayer to "his Father and our Father."
3. Because he is declared, in unnumbered instances, to
be the Son of God. "And lo, a voice from heaven, saying, this is my beloved Son,
in whom I am well pleased." Matthew 3:17. Can a son be coequal and the same with
his father?
4. Because he is styled the Christ, or the anointed of
God. "God anointed Jesus of Nazareth with the Holy Ghost and with power." Acts
10:38. Is he who anoints the same with him who is anointed?
5. Because he is represented as a Priest. "Consider
the... high Priest of our profession, Christ Jesus." Hebrews 3:1. The office of
a priest is to minister to God. Christ, then, as a priest, cannot be God.
6. Because Christ is Mediator between the "One God"
and "men." "For there is one God, and one Mediator between God and men, the man
Christ Jesus." I Timothy 2:5.
7. Because as the Saviour of men, he was sent by the
Father. "And we have seen and do testify that the Father sent the Son to be the
Saviour of the world." I John 4:14.
8. Because he is an apostle, appointed by God.
"Consider the apostle... Christ Jesus, who was faithful to him that appointed
him." Hebrews 3:1-2.
9. Because Christ is represented as our intercessor
with God. "It is Christ that died, yea rather, that is risen again, who is even
at the right hand of God, who also maketh intercession for us." Romans 8:34.
10. Because the head of Christ is God. "I would have
you know, that the head of every man is Christ; and the head of the woman is the
man; and the head of Christ is God."
I Corinthians 11:3.
11. Because in the same sense in which we are said to
belong to Christ, Christ is said to belong to God. "And ye are Christ's, and
Christ is God's." I Corinthians 3:23.
12. Because Christ says, "My Father is greater than
all." John 10:29. Is not the Father, then, greater than the Son?
13. Because he affirms, in another connection, and
without the least qualification, "My Father is greater than I." John 14:28.
14. Because he virtually denies that he is God, when
he exclaims, "Why callest thou me good? There is none good but one, that is
God." Matthew 19:17.
15. Because our Saviour, after having said, "I and my
Father are one," gives his disciples distinctly to understand that he did not
mean, one in substance, equal in power and glory, but one only in affection and
design, etc., as clearly appears from the prayer he offers to his Father in
their behalf, "that they all may be one; as thou, Father, art in me and I in
thee, that they also may be one in us. John 17:21.
16. Because the Father is called the God of Christ, as
he is the God of Christians. "Jesus saith unto her, ...go to my brethren, and
say unto them, I ascend unto my Father, and your Father; and to my God and your
God." John 20:17.
17. Because an apostle says of GOD, in distinction
from the "Lord Jesus Christ," that He is the "only Potentate," and that HE "only
hath immortality." I Timothy 6:15-16.
18. Because it is the express declaration of the same
apostle, that the Father is the one God, and there is none other. "Though there
be that are called gods, whether in heaven or in earth, (as there be gods many,
and lords many,) yet to us there is but one God, the Father, of whom are all
things."
I Corinthians 8:5-6.
19. Because the power which Christ possessed was, as himself affirmed, given
to him. "All power is given unto me..." Matthew 18:18.
20. Because he positively denies himself to be the
author of his miraculous works, but refers them to the Father, or the holy
spirit of God. "The Father that dwelleth in me, he doeth the works." John 14:10.
"If I cast out devils by the spirit of God..." Matthew 12:28.
21. Because he distinctly states, that these works
bear witness, not to his own power, but that the Father had sent him. John 5:36.
22. Because he expressly affirms, that the works were
done, not in his own, but in his Father's name. John 10:25.
23. Because he asserts, that "him hath God the Father
sealed;" i.e., to God the Father he was indebted for his credentials. John 6:27.
24. Because he declares, that he is not the author of
his own doctrine. "My doctrine is not mine, but his that sent me." John 7:16-17.
25. Because he represents himself as having been
instructed by the Father. "As my Father hath taught me, I speak these things."
John 8:28.
26. Because he refers invariably to the Father as the
origin of the authority by which he spoke and acted. "The Father hath given to
the Son authority..." John 5:26-27.
27. Because he acknowledges his dependence on his
heavenly Father for example and direction in all his doings. "The Son can do
nothing of himself, but what he seeth the Father do." John 5:19. "The Father
loveth the Son, and sheweth him all things, that himself doeth." John 5:20.
28. Because he says, "I seek not mine own glory; but I
honor my Father." John 8:49-50.
29. Because he declares, "if I honor myself, my honor
is nothing; it is my Father that honoureth me." John 8:51.
30. Because an apostle declares, that in Christ dwelt
all fulness, because it so pleased the Father." Colossians 1:19.
31. Because Christ is uniformly represented in the
scriptures, not as the primary, but the intermediate, cause of all things
relating to our salvation. "One God, the Father, of whom are all things, and we
in him; and one Lord Jesus Christ, by whom are all things, and we by him." I
Corinthians 8:6.
32. Because he declares, "I am not come of myself..."
into the world, "for I proceeded forth and came from God." John 8:42; 7:28.
33. Because he affirms, that he had not the disposal
of the highest places in his own kingdom. "To sit on my right hand and on my
left is not mine to give, but it shall be given to them for whom it is prepared
of my Father." Matthew 20:23.
34. Because our Saviour, referring his disciples to a
future time, when they would understand more accurately concerning him,
expressly declares that then they would know him to be entirely dependent upon
the Father. "When ye have lifted up the Son of man, [i.e., crucified him,] then
shall ye know that I am he, [i.e., the Messiah,] and that I do nothing of
myself; but as my Father hath taught me, I speak these things." John 8:28.
35. Because our Saviour always professed to have no
will of his own; but to be ever entirely guided and governed by the will of his
heavenly Father. "For I came down from heaven, not to do mine own will, but the
will of him that sent me." John 6:38.
36. Because he expressly denies that he is possessed
of the divine attribute of independent existence. "As the living Father hath
sent me, and I live by the Father..." John 6:57.
37. Because he expressly disclaims the possession of
the divine attribute of underived existence. "As the Father hath life in
himself, so hath he given to the Son to have life in himself." John 5:26.
38. Because he positively denies that he is possessed
of the divine attribute of omnipotence. "I can of mine own self do nothing."
John 5:30.
39. Because he expressly disclaims the possession of
the divine attribute of omniscience. "But of that day, and that hour, knoweth no
man, no, not the angels which are in heaven, neither the Son, but my Father
only." Matthew 24:36; Mark 13:32.
40. Because Christ is said in the Scriptures to have
been "tempted of the devil." Matthew 4:1. But "God cannot be tempted with
evil..." James 1:13.
41. Because it is related of our Saviour, that "he
continued all night in prayer to God." Luke 6:12. Why would Christ thus pray, if
he himself were God?
42. Because, in the presence of a numerous company
before the resurrection of Lazarus, he gave thanks to the Father for hearing
him. "Father, I thank thee that thou hast heard me, and I knew that thou hearest
me always. John 11:41-42.
43. Because Jesus besought his Father to glorify him.
"And now, O Father, glorify thou me with the glory which I had with thee before
the world was." John 17:5. The being who prayed to God to glorify him cannot be
God.
44. Because he implored that, if it were possible, the
bitter cup might pass from him, adding, "nevertheless, not as I will, but as
thou wilt." Matthew 26:39.
45. Because he said, "My God, my God, why hast thou
forsaken me"" Matthew 27:46. Can he who uttered this be the supreme God?
46. Because he never paid his adorations to himself,
the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy
Ghost been God; but always to the Father.
47. Because he never instructed his disciples to
worship himself or the Holy Ghost, but the Father, and the Father only. "When ye
pray, say, our Father, which art in heaven..." Luke 11:2; "In that day, ye shall
ask me nothing. Whatsoever ye ask of the Father in my name..." John 16:23; "The
hour cometh and now is, when the true worshippers shall worship the Father in
spirit and in truth; for the Father seeketh such to worship him." John 4:23.
48. Because it was not the practice of the apostles to
pay religious homage to Christ, but to God the Father through Christ. "I thank
God through Jesus Christ..." Romans 7:25. "I bow my knees unto the Father of our
Lord Jesus Christ." Ephesians 3:14.
49. Because St. Peter, immediately after being filled
with the Holy Spirit on the day of Pentecost, thus addressed the Jews: "Ye men
of Israel, hear these words; Jesus of Nazareth, a man approved of God among you,
by miracles, and wonders, and signs, which God did by him in the midst of you,
as ye yourselves also know; him, being delivered by the determinate counsel and
foreknowledge of God, ye have taken, and by wicked hands have crucified and
slain; whom God hath raised up..." Acts 2:22-24.
50. Because St. Paul expressly states, that "all
things are of God, who hath reconciled us to himself by Jesus Christ."
II Corinthians 5:18.
51. Because the same apostle gives "thanks to God, who
giveth us the victory through our Lord Jesus Christ." I Corinthians 15:57.
52. Because it is said, that it is "to the glory of
God the Father" that "every tongue should confess that Jesus Christ is Lord."
Philippians 2:11.
53. Because the Scriptures affirm, that "Christ glorified not himself to be
made a high priest, but HE [glorified him] who said unto him, thou art my Son,
this day have I begotten thee." Hebrews 5:5.
54. Because it is expressly asserted that God gave to
Christ the Revelation which was made to the author of the Apocalypse. Revelation
1:1.
55. Because an apostle speaks of Christ only as the
image of God. "Who is the image of the invisible God." Colossians 1:15;
II Corinthians 4:4. It would be absurd to call any man his own image.
56. Because Christ is stated to be "the first born of
every creature." Colossians 1:15.
57. Because he is said to be "the beginning of the
creation of God." Revelation 3:14.
58. Because the Scriptures affirm, in so many words,
that "Jesus was made a little lower than the angels." Hebrews 2:9. Can God
become lower than his creatures?
59. Because Peter declares that, "Christ received from
God the Father honor and glory, when there came such a voice to him from the
excellent glory, this is my beloved Son..." II Peter 1:17.
60. Because it is represented as necessary that the
Saviour of mankind should "be made like unto his brethren." Hebrews 2:17.
61. Because, in the Epistle to the Hebrews, Christ is
compared with Moses in a manner that would be impious, if he were the Supreme
God. "For this man [Christ] was counted worthy of more glory than Moses
inasmuch..." Hebrews 3:3.
62. Because he is represented as being the servant,
the chosen, the beloved of God, and the recipient of God's Spirit. "Behold my
servant, whom I have chosen, in whom my soul is well pleased; I will put my
spirit upon him..." Matthew 12:18.
63. Because he himself expressly declares that it was
in consequence of his doing what pleased the Father that the Father was with him
and did not leave him alone. "He that sent me is with me; the Father hath not
left me alone, for I do always those things that please him." John 8:29.
64. Because he is said to have "increased in wisdom,
and in favour with God and man." Luke 2:52.
65. Because he spoke of himself as one who had
received commandments from the Father. "The Father, who sent me, he gave me a
commandment." John 12:49.
66. Because he is represented as obeying the Father,
and as having been "obedient unto death." Philippians 2:8. "Even as the Father
said unto me, so I speak." John 12:50. "I have kept my Father's commandments."
John 15:10.
67. Because Christ "learned obedience by the things
which he suffered," and through sufferings was made perfect by God. Hebrews 5:8;
2:10.
68. Because he is spoken of in the Scriptures as the
first born among many brethren. Romans 8:29. Has God brethren?
69. Because Christ calls every one who obeys God his
brother. "Whosoever shall do the will of my Father in heaven, the same is my
brother." Matthew 12:50.
70. Because he offers to the faithful the like
distinction and honour that himself has with the Father. "To him that
overcometh, will I grant to sit with me in my throne, even as I also overcame,
and am sit down with my Father in his throne." Revelation 3:21.
71. Because God, in the latter ages, hath spoken by
his Son, and appointed him heir of all things. Hebrews 1:2.
72. Because Christ is styled the first begotten of the
dead. Revelation 1:5.
73. Because it is declared that God raised him from
the dead. "This Jesus hath God raised up, whereof we are all witnesses." Acts
2:32.
74. Because God poured out upon the Apostles the Holy
Spirit, through Jesus Christ. Titus 3:6.
75. Because the reason assigned for the Holy Spirit
not having been received earlier is that Jesus was not then glorified. "The Holy
Ghost was not yet given, because that Jesus was not yet glorified." John 7:39.
76. Because it is affirmed that Christ was exalted by
God to be a prince and a Saviour. Acts 5:31.
77. Because God made that same Jesus, who was
crucified, both Lord and Christ. Acts 2:36.
78. Because God gave him a name which is above every
name. Philippians 2:9.
79. Because Christ was ordained of God to be the judge
of quick and dead. Acts 10:42.
80. Because God will judge the secrets of men by Jesus Christ. Romans 3:16.
81. Because all judgment is committed to Christ by the
Father. John 5:22.
82. Because our Saviour grounds the importance of his
judgment solely upon the circumstances, that it is not exclusively his own
judgment, but that of the Father who sent him. "If I judge, my judgment is true;
for I am not alone, but I and the Father that sent me." John 8:16.
83. Because it is said, that when he was received up
into heaven, he "sat on the right hand of God." Mark 16:19.
84. Because St. Paul affirms, that Christ, even since
his ascension, "liveth unto God," and "liveth by the power of God." Romans 6:10;
II Corinthians 13:4.
85. Because it is affirmed of Christ, that "when all
things shall be subdued under him, then shall the Son also himself be subject
unto him that put all things under him, that God may be all in all." I
Corinthians 15:28.
86. Because the Apostle John asserts that "no man hath
seen God at any time;" which is not true, if Christ were God.
87. Because in the prophecies of the Old Testament
that relate to Christ, he is spoken of as a being distinct from and inferior to
God. Deuteronomy 18:15; John 1:45.
88. Because the Jews never expected that any other
than a being distinct from and inferior to God was to be their Messiah, and yet
there is no evidence that our Saviour ever so much as hinted to them that this
expectation was erroneous.
89. Because it does not appear from the Scriptures,
that the Jews, except in two instances, ever opposed our Saviour on the ground
that he pretended to be God or equal with God; whereas, had it been his custom
to assume such identity or equality, in his conversation with a people so
strongly attached to the doctrine of the divine unity, he would have found
himself involved in a perpetual controversy with them on this point, some traces
of which must have appeared in the New Testament.
90. Because in these two instances, when charged, in
the one case, with making himself God, and in the other, with making himself
equal with God, he positively denies the charges. In reply to the charge of
assuming to be equal with God, he says immediately, "The Son can do nothing of
himself, but what he seeth the Father do;" and directly after, "I can of mine
own self do nothing." John 5:19, 30. In answer to the charge of making himself
God, he appeals to the Jews, in substance thus: Your own Scriptures call Moses a
god, and your magistrates gods; I am surely not inferior to them, yet I did not
call myself God, but only Son of God. John 10:34-36.
91. Because, had his immediate disciples believed him
to be the Almighty, would they have been so familiar with him, have argued with
him, betrayed him, denied him, fled from him, and left him to be dragged to the
cross?
92. Because the Apostles, after they had been filled
with the Holy Ghost on the day of pentecost, did not preach that Christ was God;
but preached what was altogether inconsistent with such a doctrine. Acts 2:22;
13:23; 17:3, 31; 22:8.
93. Because there is no evidence to prove that the
first converts to Christianity ever incurred the imputation of idolatry from the
Jews, as they must have done, had they believed and taught that the Son, as well
as the Father, is Jehovah; while it is notorious that this imputation has been
among the most common of the Jewish reproaches against Christians, since the
Trinity became a doctrine of the Church.
94. Because there are, in the New Testament, seventeen
passages wherein the Father is styled one or only God, while there is not a
single passage in which the Son is so styled.
95. Because there are 320 passages in which the Father
is absolutely, and by way of eminence, called God; while there is not one in
which the Son is thus called.
96. Because there are 105 passages in which the Father
is denominated God, with peculiarly high titles and epithets, whereas the Son is
not once so denominated.
97. Because there are 90 passages wherein it is
declared that all prayers and praises ought to be offered to HIM, and that every
thing ought to be ultimately directed to HIS honor and glory; while of the Son
no such declaration is ever made.
98. Because, of 1300 passages in the New Testament
wherein the word God is mentioned, not one necessarily implies the existence of
more than one person in the Godhead, or that this one is any other than the
Father.
99. Because the passages wherein the Son is declared,
positively, or by the clearest implication, to be subordinate to the Father,
deriving his being from Him, receiving from Him his divine power, and acting in
all things wholly according to His will, are in number above 300.
100. Because in a word, the supremacy of the Father,
and the inferiority of the Son, is the simple unembarrassed, and current
doctrine of the Bible; whereas, that of their equality or identity is clothed in
mystery, encumbered with difficulties, and dependent, at the best, upon few
passages for support. |