He became a New England liberal , rejecting the Calvinist doctrines of total depravity and divine election. Channing enrolled at Harvard College at a troubled time, particularly because of the recent French Revolution. He later wrote of these years: College was never in a worse state than when I entered it. Society was passing through a most critical stage.

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I shall endeavour to unfold, 1st, The principles which we adopt in interpreting the Scriptures. And 2dly, Some of the doctrines, which the Scriptures, so interpreted, seem to us clearly to express. Having thus stated the principles according to which we interpret Scripture, I now proceed to the second great head of this discourse, which is, to state some of the views which we derive from that sacred book, particularly those which distinguish us from other Christians.

To this truth we give infinite importance, and we feel ourselves bound to take heed, lest any man spoil us of it by vain philosophy. The proposition, that there is one God, seems to us exceedingly plain. We understand by it, that there is one being, one mind, one person, one intelligent agent, and one only, to whom underived and infinite perfection and dominion belong.

We conceive, that these words could have conveyed no other meaning to the simple and uncultivated people who were set apart to be the depositaries of this great truth, and who were utterly incapable of understanding those hair- breadth distinctions between being and person, which the sagacity of later ages has discovered. We object to the doctrine of the Trinity, that, whilst acknowledging in words, it subverts in effect, the unity of God. According to this doctrine, there are three infinite and equal persons, possessing supreme divinity, called the Father, Son, and Holy Ghost.

Each of these persons, as described by theologians, has his own particular consciousness, will, and perceptions. The Son is mediator and not the Father. The Father sends the Son, and is not himself sent; nor is he conscious, like the Son, of taking flesh.

Here, then, we have three intelligent agents, possessed of different consciousness, different wills, and different perceptions, performing different acts, and sustaining different relations; and if these things do not imply and constitute three minds or beings, we are utterly at a loss to know how three minds or beings are to be formed. It is difference of properties, and acts, and consciousness, which leads us to the belief of different intelligent beings, and, if this mark fails us, our whole knowledge fall; we have no proof, that all the agents and persons in the universe are not one and the same mind.

When we attempt to conceive of three Gods, we can do nothing more than represent to ourselves three agents, distinguished from each other by similar marks and peculiarities to those which separate the persons of the Trinity; and when common Christians hear these persons spoken of as conversing with each other, loving each other, and performing different acts, how can they help regarding them as different beings, different minds?

We do, then, with all earnestness, though without reproaching our brethren, protest against the irrational and unscriptural doctrine of the Trinity. We are astonished, that any man can read the New Testament, and avoid the conviction, that the Father alone is God.

We hear our Saviour continually appropriating this character to the Father. We find the Father continually distinguished from Jesus by this title. We challenge our opponents to adduce one passage in the New Testament, where the word God means three persons, where it is not limited to one person, and where, unless turned from its usual sense by the connexion, it does not mean the Father. Can stronger proof be given, that the doctrine of three persons in the Godhead is not a fundamental doctrine of Christianity?

Having thus given our views of the unity of God, I proceed in the second place to observe, that we believe in the unity of Jesus Christ. We believe that Jesus is one mind, one soul, one being, as truly one as we are, and equally distinct from the one God. We complain of the doctrine of the Trinity, that, not satisfied with making God three beings, it makes; Jesus Christ two beings, and thus introduces infinite confusion into our conceptions of his character.

This corruption of Christianity, alike repugnant to common sense and to the general strain of Scripture, is a remarkable proof of the power of a false philosophy in disfiguring the simple truth of Jesus. According to this doctrine, Jesus Christ, instead of being one mind, one conscious intelligent principle, whom we can understand, consists of two souls, two minds; the one divine, the other human; the one weak, the other almighty; the one ignorant, the other omniscient.

Now we maintain, that this is to make Christ two beings. To denominate him one person, one being, and yet to suppose him made up of two minds, infinitely different from each other, is to abuse and confound language, and to throw darkness over all our conceptions of intelligent natures.

According to the common doctrine, each of these two minds in Christ has its own consciousness, its own will, its own perceptions. They have, in fact, no common properties. The divine mind feels none of the wants and sorrows of the human, and the human is infinitely removed from the perfection and happiness of the divine. Can you conceive of two beings in the universe more distinct? We have always thought that one person was constituted and distinguished by one consciousness.

The doctrine, that one and the same person should have two consciousness, two wills, two souls, infinitely different from each other, this we think an enormous tax on human credulity.

We say, that if a doctrine, so strange, so difficult, so remote from all the previous conceptions of men, be indeed a part and an essential part of revelation, it must be taught with great distinctness, and we ask our brethren to point to some plain, direct passage, where Christ is said to be composed of two minds infinitely different, yet constituting one person. We find none. Other Christians, indeed, tell us, that this doctrine is necessary to the harmony of the Scriptures, that some texts ascribe to Jesus Christ human, and others divine properties, and that to reconcile these, we must suppose two minds, to which these properties may be referred.

In other words, for the purpose of reconciling certain difficult passages, which a just criticism can in a great degree, if not wholly, explain, we must invent an hypothesis vastly more difficult, and involving gross absurdity. We are to find our way out of a labyrinth, by a clue which conducts us into mazes infinitely more inextricable.

We believe, then, that Christ is one mind, one being, and, I add, a being distinct from the one God. That Christ is not the one God, not the same being with the Father, is a necessary inference from our former head, in which we saw that the doctrine of three persons in God is a fiction.

But on so important a subject, I would add a few remarks. We wish, that those from whom we differ, would weigh one striking fact. Jesus, in his preaching, continually spoke of God.

The word was always in his mouth. We ask, does he, by this word, ever mean himself? We say, never. On the contrary, he most plainly distinguishes between God and himself, and so do his disciples.

How this is to be reconciled with the idea, that the manifestation of Christ, as God, was a primary object of Christianity, our adversaries must determine. If we examine the passages in which Jesus is distinguished from God, we shall see, that they not only speak of him as another being, but seem to labor to express his inferiority.

He is continually spoken of as the Son of God, sent of God, receiving all his powers from God, working miracles because God was with him, judging justly because God taught him, having claims on our belief, because he was anointed and sealed by God, and as able of himself to do nothing. The New Testament is filled with this language. Now we ask, what impression this language was fitted and intended to make?

Could any, who heard it, have imagined that Jesus was the very God to whom he was so industriously declared to be inferior; the very Being by whom he was sent, and from whom he professed to have received his message and power? Let it here be remembered, that the human birth, and bodily form, and humble circumstances, and mortal sufferings of Jesus, must all have prepared men to interpret, in the most unqualified manner, the language in which his inferiority to God was declared.

Why, then, was this language used so continually, and without limitation, if Jesus were the Supreme Deity, and if this truth were an essential part of his religion?

We should expect to find the phraseology of Scripture cast into the mould of this doctrine, to hear familiarly of God the Son, of our Lord God Jesus, and to be told, that to us there is one God, even Jesus.

But, instead of this, the inferiority of Christ pervades the New Testament. It is not only implied in the general phraseology, but repeatedly and decidedly expressed, and unaccompanied with any admonition to prevent its application to his whole nature.

Could it, then, have been the great design of the sacred writers to exhibit Jesus as the Supreme God? Having thus given our belief on two great points, namely, that there is one God, and that Jesus Christ is a being distinct from, and inferior to, God, I now proceed to another point, on which we lay still greater stress.

It may be said, that, in regard to this subject, all Christians agree, that all ascribe to the Supreme Being infinite justice, goodness, and holiness.

We reply, that it is very possible to speak of God magnificently, and to think of him meanly; to apply to his person high-sounding epithets, and to his government, principles which make him odious.

The Heathens called Jupiter the greatest and the best; but his history was black with cruelty and lust. We must inquire into their particular views of his purposes, of the principles of his administration, and of his disposition towards his creatures.

We conceive that Christians have generally leaned towards a very injurious view of the Supreme Being. They have too often felt, as if he were raised, by his greatness and sovereignty, above the principles of morality, above those eternal laws of equity and rectitude, to which all other beings are subjected.

We believe, that in no being is the sense of right so strong, so omnipotent, as in God. We believe that his almighty power is entirely submitted to his perceptions of rectitude; and this is the ground of our piety. It is not because he is our Creator merely, but because he created us for good and holy purposes; it is not because his will is irresistible, but because his will is the perfection of virtue, that we pay him allegiance.

We cannot bow before a being, however great and powerful, who governs tyrannically. We respect nothing but excellence, whether on earth or in heaven. We believe that God is infinitely good, kind, benevolent, in the proper sense of these words; good in disposition, as well as in act; good, not to a few, but to all; good to every individual, as well as to the general system.

We believe, too, that God is just; but we never forget, that his justice is the justice of a good being, dwelling in the same mind, and acting in harmony, with perfect benevolence. According to the prevalent systems of theology, these attributes are so discordant and jarring, that to reconcile them is the hardest task, and the most wonderful achievement, of infinite wisdom. To us they seem to be intimate friends, always at peace, breathing the same spirit, and seeking the same end.

This, we acknowledge, would be incompatible with justice, and also with enlightened benevolence. It has a regard to character as truly as his justice. To give our views of God in one word, we believe in his Parental character. We ascribe to him, not only the name, but the dispositions and principles of a father. We look upon this world as a place of education, in which he is training men by prosperity and adversity, by aids and obstructions, by conflicts of reason and passion, by motives to duty and temptations to sin, by a various discipline suited to free and moral beings, for union with himself, and for a sublime and ever-growing virtue in heaven.

Now, we object to the systems of religion, which prevail among us, that they are adverse, in a greater or less degree, to these purifying, comforting, and honorable views of God; that they take from us our Father in heaven, and substitute for him a being, whom we cannot love if we would, and whom we ought not to love if we could.

We object, particularly on this ground, to that system, which arrogates to itself the name of Orthodoxy, and which is now industriously propagated through our country. This system indeed takes various shapes, but in all it casts dishonor on the Creator. According to a more modern exposition, it teaches, that we came from the hands of our Maker with such a constitution, and are placed under such influences and circumstances, as to render certain and infallible the total depravity of every human being, from the first moment of his moral agency; and it also teaches, that the offence of the child, who brings into life this ceaseless tendency to unmingled crime, exposes him to the sentence of everlasting damnation.

Now, according to the plainest principles of morality, we maintain, that a natural constitution of the mind, unfailingly disposing it to evil and to evil alone, would absolve it from guilt; that to give existence under this condition would argue unspeakable cruelty; and that to punish the sin of this unhappily constituted child with endless ruin, would be a wrong unparalleled by the most merciless despotism.

This system also teaches, that God selects from this corrupt mass a number to be saved, and plucks them, by a special influence, from the common ruin; that the rest of mankind, though left without that special grace which their conversion requires, are commanded to repent, under penalty of aggravated woe; and that forgiveness is promised them, on terms which their very constitution infallibly disposes them to reject, and in rejecting which they awfully enhance the punishments of hell.

These proffers of forgiveness and exhortations of amendment, to beings born under a blighting curse, fill our minds with a horror which we want words to express.

Having thus spoken of the unity of God; of the unity of Jesus, and his inferiority to God; and of the perfections of the Divine character; I now proceed to give our views of the mediation of Christ, and of the purposes of his mission. With regard to the great object which Jesus came to accomplish, there seems to be no possibility of mistake. We believe, that he was sent by the Father to effect a moral, or spiritual deliverance of mankind; that is, to rescue men from sin and its consequences, and to bring them to a state of everlasting purity and happiness.

Many suppose, that this event contributes to our pardon, as it was a principal means of confirming his religion, and of giving it a power over the mind; in other words, that it procures forgiveness by leading to that repentance and virtue, which is the great and only condition on which forgiveness is bestowed. We are happy to find, that this very dishonorable notion is disowned by intelligent Christians of that class from which we differ.

They give to multitudes the impression, that the death of Jesus produces a change in the mind of God towards man, and that in this its efficacy chiefly consists. No error seems to us more pernicious. We can endure no shade over the pure goodness of God. We conceive, that Jesus is dishonored, not glorified, by ascribing to him an influence, which clouds the splendor of Divine benevolence.

This system used to teach as its fundamental principle, that man, having sinned against an infinite Being, has contracted infinite guilt, and is consequently exposed to an infinite penalty. We believe, however, that this reasoning, if reasoning it may be called, which overlooks the obvious maxim, that the guilt of a being must be proportioned to his nature and powers, has fallen into disuse.


The Baltimore Sermon

Part of Faith like a River William Ellery Channing was weary of having the epithet "Unitarian" flung at him in disdain. Many theological points were at issue. The turn to liberalism in New England churches had begun with the unitarian notion of the singular, or unitary, nature of God, antithetical to the trinitarian understanding of God as three: Father, Son, and Holy Spirit. But soon the debate widened. Was God a benevolent and loving presence that wanted the best for all humanity, or, as in Calvinist orthodoxy, a wrathful and exacting God? That debate called into question the orthodox idea of the elect, the notion that some are saved and others damned.


William Ellery Channing Center

Whatever doctrines seem to us to be clearly taught in the Scriptures; we receive without reserve or exception. We do not, however, attach equal importance to all the books in this collection. Our religion, we believe, lies chiefly in the New Testament. The dispensation of Moses, compared with that of Jesus, we consider as adapted to the childhood of the human race, a preparation for a nobler system, and chiefly useful now as serving to confirm and illustrate the Christian Scriptures. Jesus Christ is the only master of Christians, and whatever he taught, either during his personal ministry, or by his inspired Apostles, we regard as of divine authority, and profess to make the rule of our lives. This authority, which we give to the Scriptures, is a reason, we conceive, for studying them with peculiar care, and for inquiring anxiously into the principles of interpretation, by which their true meaning may be ascertained. The principles adopted by the class of Christians in whose name I speak, need to be explained, because they are often misunderstood.



I shall endeavour to unfold, 1st, The principles which we adopt in interpreting the Scriptures. And 2dly, Some of the doctrines, which the Scriptures, so interpreted, seem to us clearly to express. Having thus stated the principles according to which we interpret Scripture, I now proceed to the second great head of this discourse, which is, to state some of the views which we derive from that sacred book, particularly those which distinguish us from other Christians. To this truth we give infinite importance, and we feel ourselves bound to take heed, lest any man spoil us of it by vain philosophy. The proposition, that there is one God, seems to us exceedingly plain.


William Ellery Channing

His defense of what was then the Unitarian approach to religion was made in response to vicious attacks on Unitarianism by Calvinists and Trinitarians. The word "Unitarian" had been used as a term of contempt, as the word "heretic" is still used in some circles. It is a link to our increasingly distant beginnings in Protestant Christianity. Besides cutting out whole paragraphs, I have sometimes substituted a word or a phrase from our own time that is equivalent in meaning to the now somewhat odd-sounding words or phrases found in the original text. For the full text of the original, see William Ellery Channing Center. Abridged Version Created under the Responsibility of Dr. Jan Garrett 1 Thes.

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