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 Scripture.
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 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 the Lord” (Phil. 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” (Heb. 5:5).
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col. 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature” (Col. 1:15).
57. Because he is said to be “the beginning of the creation of God” (Rev. 3:14).
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 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” (2 Peter 1:17).
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 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” (Heb. 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” (Matt. 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 favor with God and man” (Luke 2:52).
65. Because he speaks of himself as one who had received commands 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” (Phil. 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 he suffered,” and through sufferings was made perfect by God (Heb. 5:8).
68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?
69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother” (Matt. 12:50).
70. Because he offers to the faithful the like distinction and honor 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” (Rev. 3:21).
71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things (Heb. 1:2).
[bless and do not curse]
72. Because Christ is styled the first-begotten of the dead (Rev. 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; Rom. 10:9 and 10).
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 (holy spirit) 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 (Phil. 2:9).
79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).
80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).
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 which he pronounces, 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” (Rom. 6:10; 2 Cor. 12:4).
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” (1 Cor. 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 (John 1:18).
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 (Deut. 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 (See #90), 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 and 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 the Son of God (John 10:34-36).
91. Because, had his immediate disciples believe 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 (holy spirit) 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 and 31; 22:8).
[bless and do not curse]
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 denominated.
97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.
98. Because of 1,300 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 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.
by Unitarian Minister Samuel Barrett (1825)
51. Because the same Apostle gives “thanks to God, who giveth us the victory through our Lord Jesus Christ” (1 Cor. 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 the Lord” (Phil. 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” (Heb. 5:5).
54. Because it is expressly asserted that God gave to Christ the Revelation which was made to the author of the Apocalypse (Rev. 1:1).
55. Because an Apostle speaks of Christ, only as the image of God. “Who is the image of the invisible God” (Col. 1:15; 2 Cor. 4:4). It would be absurd to call anyone his own image.
56. Because Christ is stated to be “the first-born of every creature” (Col. 1:15).
57. Because he is said to be “the beginning of the creation of God” (Rev. 3:14).
58. Because the Scriptures affirm, in so many words, that “Jesus was made a little lower than the angels” (Heb. 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” (2 Peter 1:17).
60. Because it is represented as necessary that the Saviour of mankind should “be made like unto his brethren” (Heb. 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” (Heb. 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” (Matt. 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 favor with God and man” (Luke 2:52).
65. Because he speaks of himself as one who had received commands 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” (Phil. 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 he suffered,” and through sufferings was made perfect by God (Heb. 5:8).
68. Because he is spoken of in the Scriptures as the first born among many brethren (Rom. 8:29). Has God brethren?
69. Because Christ calls everyone who obeys God his brother. “Whosoever shall do the will of my Father in heaven, the same is my brother” (Matt. 12:50).
70. Because he offers to the faithful the like distinction and honor 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” (Rev. 3:21).
71. Because God, in the later ages, hath spoken by his Son, and appointed him heir of all things (Heb. 1:2).
[bless and do not curse]
72. Because Christ is styled the first-begotten of the dead (Rev. 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; Rom. 10:9 and 10).
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 (holy spirit) 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 (Phil. 2:9).
79. Because Christ was ordained of God to be the judge of the quick and the dead (Acts 10:42).
80. Because God will judge the secrets of men by Jesus Christ (Rom. 2:16).
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 which he pronounces, 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” (Rom. 6:10; 2 Cor. 12:4).
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” (1 Cor. 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 (John 1:18).
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 (Deut. 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 (See #90), 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 and 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 the Son of God (John 10:34-36).
91. Because, had his immediate disciples believe 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 (holy spirit) 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 and 31; 22:8).
[bless and do not curse]
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 denominated.
97. Because there are 90 passages wherein it is declared that all prayers and praises ought to be offered to Him, and that everything ought to be ultimately directed to his honor and glory; while of the Son no such declaration is ever made.
98. Because of 1,300 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 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.
by Unitarian Minister Samuel Barrett (1825)
