The term “unitarian” was popularized in late 1680’s England as a less pejorative and more descriptive term than “Socinian” for Christians who hold God to be identical to one and only one divine self, the Father. It has since been used as a denominational label for several distinct groups, but it is here primarily used in the descriptive, generic sense just stated. (The capitalized “Unitarian” is occasionally used here in the denominational sense.) All these groups have been labeled “anti-trinitarian”. Although many unitarians have proudly flown the anti-trinitarian banner, others strenuously argued that they expounded the correct trinitarian doctrine, the difference being that the former were promoting rival denominations, while the latter sought to be included in mainstream groups (i.e., traditionally trinitarian churches, or ones which were often assumed to be).
Dating back at least to John Newman’s (1801–90) critique of Arius, a popular narrative among mainstream trinitarians is that it is mainly “rationalists” who reject mainstream trinitarianism, meaning something like: people who refuse to believe things they can’t fully understand or can’t explain, even when those things are divinely revealed (Newman 1890, 221; Williams 2001, 2–6). The term “rationalist” implies some sort of epistemic over-confidence or dogmatism, and usually suggests some underlying moral or spiritual defect(s) as well (e.g., Newman 1890, xiii, 18–24, 133–42, 219–30). This narrative received impetus from late 18th and 19th century English and American Unitarianism, which also revised some other Christian doctrines. (See section 4 below.) Further, “philosophical” (non-biblical) objections have at times been emphasized. Various trinitarian claims, especially those in the “Athanasian” creed, have been criticized as inconsistent. And various claims (e.g., that the three enjoy “perichoresis”) have been criticized as unintelligible. The rationalist explanation, though, is inadequate, as unitarians’ views on the Bible, the place of reason, the usefulness of philosophy, the authority of tradition, miracles, and ecclesiology run the gamut— Anabaptists, Anglicans, Catholics, Congregationalists, deists, Presbyterians, and denominational Unitarians appear in their ranks. The kernels of truth here are that most unitarians hold that some elements of some Trinity and Incarnation doctrines are self-contradictory, and they typically reject mysterian theology. (See main entry section 3.)
Most unitarians have led with and emphasized the objection that the Bible provides little to no support for mainstream trinitarianism, and teaches things inconsistent with it. Further, some trinitarian proof texts (e.g., 1 John 5:7) are later interpolations, while others have been mistranslated (e.g., the application of personal pronouns to the holy spirit). Some make a detailed case that New Testament era and early patristic Christianity was in some sense unitarian (Clarke Scripture; Lamson 1875; Priestley History). While some ridicule all appeals to “mystery” others accept them in principle, arguing that
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Author: Stanford Encyclopedia of Philosophy (Dale Tuggy)
Keywords: Monotheism, Unitarianism, Unitarian, Polish Brethren, Fausto Sozzini, Faustus Socinus, Socinus, Socinius, Racovian, Racovian Catechism, Anti trinitarian, Non trinitarian, Unity of God, Trinity is unscriptural, Trinity false teaching, Trinity, Tri unity, Triunity, One God, Jesus is not God, Christology, Socinian, Servetus, Michael Servetus
Bible reference(s): Deuteronomy 6:4, Matthew 16:13, Matthew 16:16, Mark 8:27, Mark 8:29, Mark 12:29, Mark 12:32, John 17:22, 1 Corinthians 8:6, Ephesians 4:6, 1 Timothy 2:5
Source: Dale Tuggy, “Unitarianism,” Stanford Encyclopedia of Philosophy, 2016.
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