Mic compediu de heterodoxie:Trinitatea si adventistii – de la secta pseudo-crestina la “biserica”(2)(5)


4. Fiul

Dumnezeu Fiul cel veşnic a devenit prin întrupare Isus Hristos. Prin El au fost create toate lucrurile şi prin El este descoperit caracterul lui Dumnezeu. Prin El se realizează mântuirea omului şi prin El este judecată lumea. Dumnezeu adevărat din veşnicii, El a devenit şi Om adevărat, Isus Hristos. El a fost conceput prin Duhul Sfânt şi născut din fecioara Maria. A trăit şi a experimentat ispitirea ca o fiinţă umană, dar a exemplificat în mod desăvârşit neprihănirea şi dragostea lui Dumnezeu. Prin minunile Sale, El a manifestat puterea lui Dumnezeu şi a fost recunoscut ca fiind Mesia, Cel făgăduit de Dumnezeu. A suferit şi a murit de bunăvoie pe cruce pentru păcatele noastre şi în locul nostru, a înviat din morţi şi S‑a înălţat la ceruri ca să slujească în Sanctuarul ceresc în favoarea noastră. El va reveni în slavă pentru eliberarea finală a poporului Său şi restatornicirea tuturor lucrurilor. (Ioan 1,1‑3.14; Col. 1,15‑19; Ioan 10,30; 14,9; Rom. 6,23; 2 Cor. 5,17‑19; Ioan 5,22; Luca 1,35; Fil. 2,5‑11; Evr. 2,9‑18; 1 Cor. 15,3.4; Evr. 8,1.2; Ioan 14,1‑3

Journal of the Adventist Theological Society, 17/1 (Spring 2006): 125–139. History of Seventh-day Adventist Views on the Trinity by Merlin D. Burt

This brief study provides a survey of the Adventist historical progression from anti-Trinitarianism to a Biblical Trinitarian view.1 History shows that Ellen White played a critical role in the development of the doctrine of the Godhead or Trinity within the Seventh-day Adventist Church. It also shows that the change was difficult for Adventists and was only settled during the middle years of the twentieth Century. We will trace our topic chronologically: (1) Up to 1890—anti-Trinitarian period; (2) 1890 to 1900—emergence of Trinitarian sentiment; (3) 1900 to 1931 and the SDA Yearbook statement of faith—transition and conflict; and (4) from 1931 to the publication of Questions on Doctrine in 1957—acceptance of the Trinitarian view.

Up to 1890: Anti-Trinitarian Period Until near the turn of the twentieth century, Seventh-day Adventist literature was almost unanimous in opposing the eternal deity of Jesus and the personhood of the Holy Spirit.

Two of the principal founders of the Seventh-day Adventist church, Joseph Bates and James White, like Himes, had been members of the Christian Connection and rejected the doctrine of the Trinity.

Uriah Smith, long time editor of the Review and Herald, believed during the 1860s that Jesus was a created being…. By 1881 Smith had changed his view and concluded that Jesus was “begotten” and not created.

A selective list of Adventists who either spoke against the Trinity and/or rejected the eternal deity of Christ include J. B. Frisbie,11 J. N. Loughborough,12 R. F. Cottrell,13 J. N. Andrews,14 D. M. Canright,15 and J. H. Waggoner.16

By 1890 Adventists had come to a harmonious position that rejected the idea of Jesus as a created being and viewed Him the “begotten” or originated divine Son of God. He was seen as the Creator with the Father.The nature of the Holy Spirit was lightly discussed, though He was generally considered to be the omnipresent influence from the Father or the Son rather than a person.
From 1900 to 1931: Transition and Conflict
During the first two decades of the twentieth century, the church was divided in its position on the deity of Christ. The idea of Christ as the “eternal” Son appeared in print occasionally. The first person after 1900 to prominently promote the eternal pre-existence of Christ was W. W. Prescott.From 1900 to the 1930s, opinion on the eternal self-existent deity of Christ remained split in the Seventh-day Adventist Church. The use of the word “Trinity” in describing God continued to be avoided in print except for rare exceptions. As editors of the Review and Herald, Prescott and then F. M. Wilcox promoted the new view of Christ as eternal. The opposing positions continued as a source of theological conflict in the church.During the first decades of the twentieth century, Adventists found themselves battling higher criticism and the “new modernism” growing in Christianity. Protestant Fundamentalists were resisting this trend, and Adventists often found themselves battling side by side with them against teaching evolution in public schools and against liberal efforts to undermine the authority of the Bible. Modern liberalism rejected the deity of Jesus and his virgin birth. As a result, Adventist articles defending the deity of Christ began to appear in church papers on a more frequent basis. Irrespective of individual differences on details, Adventist ministers pulled into line against dangerous liberal views. The natural result was an increased appreciation of the full deity of the Son of God as the teaching came under attack.

From 1900 to the 1950s the church gradually shifted to the Biblical Christian view on the trinity and deity of Christ. This change seems to be due to a collection of influences: (1) Repeated published biblical studies on the topic; (2) Ellen White’s clear statements; (3) Adventist response to the attacks of “modern liberalism” on the deity of Christ and his virgin birth; and (4) F. M. Wilcox’s statement of “Fundamental Beliefs” and his Review and Herald editorials.

The first positive reference to the Trinity in Adventist literature appeared in the Bible Students’ Library series in 1892. Most early Adventist pioneers were anti-Trinitarians. In the late 1890s, Ellen White published articles and books in which she made strong statements supporting the Trinity concept, although she never used the word “Trinity.” Because many in the church remained opposed to it, more than three decades would pass before the church at large accepted the doctrine. In 1931 the Adventist Yearbook contained a statement of twenty-two fundamental beliefs, one of which was the Trinity.

In the 1890s, when she[Ellen G. White] become convinced of the individuality and personhood of the Holy Spirit, she referred to the Holy Spirit in literal and tangible terms much like those she had used in 1850 to describe the Father and the Son. For instance, addressing the church at Avondale College in 1899, she declared, “the Holy Spirit, who is as much a person as God is a person, is walking through these grounds, unseen by human eyes . . . . He hears every word we utter and knows every thought of the mind.”73

(Articolele mai sus citate apar traduse in  limba romana in cartulia ”Trinitatea în lumina revelaţiei” tiparita de azs in replica la ”restaurationistii” arieni dintre ei care doresc lepadarea de dogma Treimii si restaurarea arianismului printre azs).

La 1500 de ani de la „turnarea” dogmei Treimii , azs s-au gandit sa o ”restaureze”/ „redescopere” datorita ignorantei si infatuarii…

Cultul azs a fost la origine o secta anti-trinitariana care s-a metamorfozat intr-un secol in „biserica”. Biserica crestina exista de peste 17 secole pana sa apara asemenea „mutanti” cu pretentii de „ramasita”.

Miscarile anti-trinitariene schismatice azs nu au incetat niciodata sa aminteasca cultului  ca au „apostaziat” acceptand „dogma papala pagana” a Sfintei Treimi.Reminiscentele anti-trinitarianismul originar azs raman inca puternice desi cultul  face eforturi sporite de a se dezice de…pozitiile lui de la nastere.

Despre Liviu
Crestin, absolvent al unei facultati de teologie (protestanta). Pasionat de Biblie, carte buna, muzica buna, film bun,alte bunatati... si teologie comparata si istoria Bisericii. De orientare teologica Wesley-ana, simpatizant al paleo-ortodoxiei.

One Response to Mic compediu de heterodoxie:Trinitatea si adventistii – de la secta pseudo-crestina la “biserica”(2)(5)

  1. Pingback: ”Placinta” mea si ”placinta” cronicarului londonez « Pro(-)scris

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