The topic of the Trinity continues to exercise the minds of pastors, theologians, adminis-trators, and church members. Trinitarian discussions often include a carefully constructed argument, fixed ideas, and deep-seated emotions. Since no single human is sufficient to fully understand and explain God, this 527-page volume of 14 chapters from 10 scholars makes a great resource for those seeking to untangle contradictory claims.
A general picture
Chapters include perspectives from the Old and New Testaments, textual criticism, historical theology, philosophical tradition, Adventist and Catholic views, early Adventist doc-trinal statements, a comparison of early Adventist and modern anti-Trinitarians, biblical coherency, and how this all affects personal salvation. The volume is comprehensive, covering biblical studies, exegesis, historical roots of the controversies with their philosophical underpinnings, a careful study of the foundation for Adventism’s early anti-Trinity sentiments, and Ellen White’s developing contribution to the discussion. Arguments that question the veracity of her documents are evaluated, with relevant original extracts exhibited and discussed.
Non-Trinitarian ideas
Anti-Trinitarians assert that the Seventh-day Adventist position on the Trinity mirrors the early Christian position that distanced itself from the Old Testament. Instead, the early Christians relied on the Greek philosophers who developed the idea of the Father “generating” the Son, and the Holy Spirit (an influence) “proceeding” from the Godhead in an eternal process to maintain God’s timelessness. This construct leaves no room for the divine Son to begin life on earth as a baby; become a boy, a teenager, and then a man; suffer and die; and rise again. In stark contrast, careful Scriptural analysis clearly demonstrates Jesus is fully divine and worthy to be our Savior.
Patristic ideas of the Trinity developed into the theology of “strict classical theism,” which many early Adventist pioneers espoused. Joseph Bates and James White were from the Christian Connection, a non-Trinitarian theistic movement. J. N. Loughborough, R. F. Cottrell, J. N. Andrews, and Uriah Smith also had non-Trinitarian ideas. Both early Adventists and modern anti-Trinitarians rely on patristic ideas to justify their rejection of the Trinity.
The triune God
By contrast, Seventh-day Adventists use only the Bible to describe the nature of the triune God. For example, the Angel of the Lord that appears to Hagar, Abraham, Jacob, Moses (to lead the people in the Exodus), Balaam, Joshua, Samson’s father, and Manoah is recognized as God. He is described in terms of divinity, calls Himself God, is worshiped, and speaks with divine authority. Furthermore, a survey of the biblical references in the New Testament reveals that there are 75 passages where Father, Son, and Holy Spirit are mentioned within a range of one to five verses.
Additionally, the personhood of the Holy Spirit is revealed in Scripture as having personality, intelligence, emotions, and power. He instructs, guides, moves a person to speak or act, and can be grieved, and in His name we are baptized. None of these attributes can be applied to a mere vapor, passing cloud, or “influence.”
Below the surface
I have been both enriched and gratified by the opportunity to read this book. I am enriched because I now have an alternative to the shallow answers I gave to the complex questions of previous parishioners and former students. I am gratified that at last there is a resource that digs below the surface of where most debates on the Trinity take place. The 60 pages of annotated bibliography in the appendixes provide additional resources covering the past 100 years, both within and beyond the Seventh-day Adventist Church.
Who would benefit from this book? Pastors, Bible teachers, scholars, and well-read lay people will benefit from it greatly. For those afraid of the more technical parts, there is plenty of scope throughout the book to answer your questions.
