Important Note
In this conversation, perspectives from early Seventh-day Adventist pioneers are shared which reflect a period of transition in our understanding of the Godhead. Many pioneers initially held "semi-Arian" views, believing the Son had a beginning in the remote eternity, largely because they associated the term "Trinity" with certain creeds they felt lacked biblical support. However, through the continued guidance of the Holy Spirit and the writings of Ellen White, the church’s understanding matured to recognize that Jesus Christ possesses life that is "original, unborrowed, and underived" Ev 616.2 5BC 1130.3.
The Seventh-day Adventist Church today clearly teaches that the Godhead consists of three distinct, co-eternal, and co-equal persons: the Father, the Son, and the Holy Spirit PH148 5.3. Jesus is not a derived being but the self-existent "I AM," whose divinity is the believer's assurance of eternal life DA 530.3 ST February 13, 1912, par. 3. To suggest that Christ had a beginning "wrests the Scriptures" and lowers our conception of the work of redemption DD 10.1. Similarly, the Holy Spirit is recognized as the third person of the Godhead, a distinct personality who collaborates in our regeneration and sanctification GW 286.3 PH148 5.3.
We invite you to study these truths with a prayerful heart, recognizing that while the nature of the Holy Spirit remains a mystery where "silence is golden," the equality and eternity of the heavenly trio are foundational to our faith ULe 20.5 TT 22.5. Our growth from the pioneers' early views to our current understanding demonstrates how the Spirit of Prophecy has safely led the remnant church into a fuller "banquet of truth" regarding the infinite character of God RH May 8, 1900, par. 5 Pr 93.3.
The pioneers maintained that while the Son of God is divine and self-existent, there is a literal relationship of Father and Son that implies a priority of existence ATO 128.1. They taught that in the order of nature, the Father must have existed before the Son, as the very idea of a Father and a Son supposes the prior existence of the one and the subsequent existence of the other ATO 128.1 PTUK 409.6. This "begetting" of the Son occurred so far back in the days of eternity that it is practically without beginning to finite comprehension, yet it signifies that the Son had an origin and a beginning of days in His highest nature CHR 21.2 ATO 128.1.
The Priority of the Father
A Natural Relationship: The terms Father and Son are not used in an accommodated sense but represent a real relationship where the Father is necessarily elder than the Son ATO 128.1.
Order of Nature: It is considered a natural impossibility for the Father to be as young as the Son; therefore, in the order of existence, the Father was before the Son ATO 128.1 PTUK 409.6.
Inherited Divinity: Christ did not obtain His name or nature through achievement but by right of inheritance as the only begotten Son of the Father CHR 11.4-12.1 PTUK 451.15.
The First Born: In His divine nature, Christ is the firstborn of every creature, meaning He had a real, intelligent existence before the first created being in heaven or earth was brought into existence Colossians 1:15 ATO 128.1.
The Origin of the Son’s Personality
Begotten, Not Created: There is a fundamental distinction made between being created and being begotten; Christ was directly begotten of the substance of the Father and is therefore not a created subject SITI 407.3 CHR 21.2 PTUK 18.8.
Goings Forth from Eternity: The personality of the Son proceeded forth from the bosom of the Father in the days of eternity, a time so remote that human minds cannot grasp it Micah 5:2 CHR 21.2.
Before All Things: Before any angels, thrones, dominions, or worlds existed, the Son had already been begotten and took His place as the only begotten of the Father Colossians 1:16-17 SITI 407.3 LUJ 17.2.
The Master Workman: Having been begotten before all creation, He then became the "beginner" of creation and the instrumentality by which all other things were made ATO 125.2-126.1 LUJ 17.2 ARSH 164.3.
The Nature of His Self-Existence
Derived from the Father: While Christ has life in Himself and possesses all the attributes of Deity by nature, this life and these attributes were given to Him by the Father John 5:26 CHR 11.4-12.1 SITI 726.2.
Fullness of the Godhead: It pleased the Father that in the Son all fullness should dwell, including the power to create and the possession of immortality in His own right Colossians 1:19 PTUK 409.6 PTUK 18.8.
One in Spirit and Purpose: Despite the distinction in their order of existence, the Father and Son are one in Spirit, purpose, and action, though they remain two distinct persons John 10:30 John 17:21-22 ARSH 164.3.
The Mystery of Godliness: The process of His generation is a mystery that no one knows or understands but the Father who begat Him GEP 535.3 CHR 21.2.
The Importance of This Distinction
Honoring the Son: Acknowledging that the Son was begotten does not detract from His honor but aligns with the plain language of Scripture PTUK 409.6.
Basis of the Atonement: To appreciate the sacrifice of Christ, one must understand that His nature previous to the incarnation was divine, as only a divine sacrifice could provide atonement ATO 125.2-126.1.
Avoiding Error: Distinguishing between the self-existent Father and the begotten Son helps guard against theories that are out of harmony with the Bible's testimony regarding the only begotten Son of God PTUK 409.6 ARSH 164.3.
True Knowledge of God: This understanding reveals the depth of the Father's love, as He gave a Son who was of His own substance to die for a rebellious world John 3:16 PTUK 200.4 SITI 650.2.