Samuel Clarke on the trinity.

 Stanford Encycloedia

In his lifetime, Clarke was infamous for his view of the trinity, and he sparked a vociferous debate (Ferguson 1974, 59–149; Pfizenmaier 1997, 179–216). Clarke was not officially censured (but nearly so), but it surely prevented his rising to higher office. Clarke’s writing on the trinity are relevant for understanding his other metaphysical positions, especially his identification of “person” with intelligent, acting agent rather than with a particular substance, which has not been sufficiently reconciled with his account of personal identity as wrapped up with an immaterial soul.

In Christian theology, God is represented as tripartite—three persons but one God. In the 1662 Book of Common Prayer, in use in England during Clarke’s lifetime, one of the liturgies draws from the Athanasian Creed, which includes the following discussion of the Trinity: “For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one… So the Father is God, the Son is God : and the Holy Ghost is God. And yet they are not three Gods: but one God.” In his position as a cleric, Clarke was required to subscribe to this formulation. In 1712, against the advice of his friends, he published The Scripture-Doctrine of the Trinity, in which he diverged from what his opponents considered the plain sense of this formulation. The Scripture-Doctrine of the Trinity begins by collecting all the passages of the New Testament that relate to the Trinity. It then sets out a series of 55 propositions regarding the Trinity, each supported by references to the texts collected in the first section and writings from the early Christian church. However, the biblical texts do not primarily discuss God’s metaphysical attributes, according to Clarke, but ascribe dominion to God (W 4.150; Snobelen 2004, 265–275). The third section relates these propositions to the Anglican liturgy. This approach reflects Clarke’s general expectation that the correct theological doctrines are found in the Bible, are endorsed by the early church, and are compatible with reason. Through hundreds of years of what he considered bad metaphysics, the correct and intelligible doctrine of the trinity had become obscured, and Clarke hoped to return to a pre-Athanasian understanding of the trinity.

Clarke’s position in The Scripture-Doctrine of the Trinity was labeled by his opponents as “Arian,” “Socinian,” and “Sabellian.” Although they were commonly used as abusive terms for anyone holding non-traditional or anti-trinitarian views, they also have more precise meanings. An Arian holds that the Son (the second person of the Trinity) is divine but not eternal; he was created by God the Father out of nothing before the beginning of the world. A Socinian holds that the Son is merely human and was created at or after the conception of Jesus. A Sabellian holds that the Son is a mode of God. In the precise use of the terms, Clarke is none of these. Unlike the Arians, Clarke affirmed that the Son is co-eternal with the Father and not created (W 4.141). (Pfizenmaier 1997 provides further textual and historical arguments that Clarke should not be classified as an Arian.) From this it also follows that, contra the Socinians, the Son existed before the conception of Jesus. Unlike the Sabellians, Clarke denied that the Son was a mode of the Father. (This would have been very problematic given that he sometimes claimed that space is a mode of God.) Clarke’s claimed ignorance about substance made him reluctant to declare that the Father and the Son were the same divine substance, but the Son is endowed by the Father with all of the power and authority of the Father. He also called the manner of the Son’s generation from the father “ineffable.” So while Clarke denied that the trinity was a “mystery,” he did believe that the manner in which the Father’s power is communicated to the Son is “after a manner to us unknown” (Proposition 35; 4.159).

Clarke affirms that each member of the trinity is a person, but only the Father is self-existent, which means that the Father by essence (rather than by “office”) has a property that the Son does not. His views are best described as subordinationist but he could also be called a unitarian, in at least some senses of the term (Tuggy 2014; 204–205). See especially Prop. 25 (W 4.150); Prop. 27 (W 4.151); and Prop. 34 (“The Son, whatever his metaphysical essence of substance be, and whatever divine greatness and dignity is ascribed to him in scripture; yet in this he is evidently subordinate to the Father, that he derives his being, attributes, and powers, from the Father, and the Father nothing from him”; 4.155). To the Father alone are ascribed “independence and supreme authority” (Proposition 27; 4.151). Every other attribute and power that can be ascribed to the Father can also be ascribed to the Son, “but the titles ascribed to the Son, must always carry along with them the idea of being communicated or derived” (4.153).