Much has been written here about the "unitarians" of the Founding era. John Adams averred he was one, as did Abigail Adams. But were they Christians?
Well, they certainly considered themselves Christians, and protested quite vociferously when accused of not being Christians, usually by competing "orthodox" clergy.
It all came to a head around 1815, when William Ellery Channing---generally regarded then (as now) as exemplary of that era's unitarianism---answered some prevailing charges against unitarianism in
A Letter to the Rev. Samuel C. Thacher on the Aspersions Contained in a Late Number of the Panoplist, on the Ministers of Boston and the Vicinity.
Now, perhaps the defining feature of unitarianism was that it didn't believe in the Trinity---as John Adams noted, 1 + 1 + 1 would equal Three, not One. Hence the term "unitarian."
There were other orthodox doctrines rejected, too, namely, as Channing wrote:
"I fear, that the Author of the Lord's prayer will, according to this rule, be driven as a heretick from the very church which he has purchased with his own blood. In that well known prayer I can discover no reference to the "inspiration of the holy scriptures, to the supreme divinity of the Son and Holy Ghost, to the atonement and intercession of Jesus Christ, to the native and total depravity of the unregenerate, and to the reality and necessity of special divine grace to renew and sanctify the souls of men;" and these, let it be remembered, are _five_ out of the _six_ articles which are given by the Reviewer as fundamental articles of a christian's faith."
So that's what they didn't believe. So what did they believe? Channing wrote:
"The word UNITARIANISM, as denoting this opposition to Trinitarianism, undoubtedly expresses the character of a considerable part of the ministers of this town and its vicinity, and the commonwealth...We both agreed in our late conference, that a majority of our brethren believe, that Jesus Christ is more than man, that he existed before the world, that he literally came from heaven to save our race, that he sustains other offices than those of a teacher and witness to the truth, and that he still acts for our benefit, and is our intercessor with the Father. This we agreed to be the prevalent sentiment of our brethren."
Is that Christian enough? Certainly not to the orthodox clergy and various laymen of the time who stood in opposition to them.
Probably not Christian enough for most Christian theologians of any stripe today, certainly not evangelical or orthodox.
But perhaps Christian enough for the sociologist or the historian. "Unitarian Christian" is my own preference, both descriptively and definitively, at least for our best understanding in this day and age. [Channing and others used "'rational' Christians," but in our day, I'm not sure that's helpful or descriptive enough, although it's certainly a proper term. Channing himself published a popular tract in 1819 called Unitarian Christianity.]
Do read Channing's letter for yourself, as there's more than can be sketched or excerpted here. It offers an excellent window into what is called the Unitarian Controversy today, and clearly outlines the issues and the players, a clarity we need to consider the unitarians properly in the scheme of things.
The primary qualitative sine qua non for an understanding of unitarianism as Christianity is a belief that the Bible is literally the Word of God--even if corrupted over the centuries by churches, churchmen and assorted prophets and scholars, even if well-intentioned. The following excerpt from Channing contains too many ellipses [by a Dr. Jan Garrett] to be taken as a primary source, but it conveys enough of the unitarian view of scripture to serve as a starting point.
1 Thes. v. 21: "Prove all things; hold fast that which is good."
I shall [try to explain] the [methods we use] in interpreting the Scriptures . . . and . . . some of the [teachings] that [they] . . . seem to us clearly to express.
I. We regard the Scriptures as the records of God's . . . revelations to mankind, . . . Whatever [ideas] seem to us to be clearly taught in the Scriptures, we receive without reserve . . . We do not, however, attach equal importance to all the books in this collection.
Our religion . . . lies chiefly in the New Testament. . . . whatever [Jesus . . . ] taught, either during his personal ministry, or by his . . . Apostles, we regard as of divine authority . . . This authority, which we give to the Scriptures, is a reason . . . for studying them with peculiar care, and for inquiring . . . into the principles of interpretation . . . by which their . . . meaning may be [determined] . . .
Our [primary guideline] in interpreting Scripture is this, that the Bible is a book written for [human beings], in [human] language . . . and that its meaning is to be sought in the same [way] as that of other books. . . . God, when he speaks to the human race, [abides by] the established rules of speaking and writing. . . . Now all books, and all conversation, require in the reader or hearer the constant exercise of reason; . . . their . . . [meaning] is only to be obtained by continual comparison and inference. Human language, . . . admits various interpretations; and every word and every sentence must be modified and explained according to the subject which is discussed, according to the purposes, feelings, circumstances, and principles of the writer, and according to the [features] of the language . . . he uses. These are acknowledged principles in the interpretation of human writings . . .
One may protest this contains too much theological leeway to be considered "Christian," but as one unitarian argued in the 19th century, it certainly qualifies as Protestant!
