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Arianism 1 Arianism Arianism 1 Arianism "Arian" redirects here. For other uses, see Arian (disambiguation). Not to be confused with "Aryanism", which is a racial theory. Part of a series of articles on Arianism History and theology • Arius • Acacians • Anomoeanism • Arian controversy • First Council of Nicaea • Lucian of Antioch • Gothic Christianity Arian leaders • Acacius of Caesarea • Aëtius • Demophilus of Constantinople • Eudoxius of Antioch • Eunomius of Cyzicus • Eusebius of Caesarea • Eusebius of Nicomedia • Eustathius of Sebaste • George of Laodicea • Ulfilas Other Arians • Asterius the Sophist • Auxentius of Milan • Auxentius of Durostorum • Constantius II • Wereka and Batwin • Fritigern • Alaric I • Artemius • Odoacer • Theodoric the Great Modern semi-Arians • Samuel Clarke • Isaac Newton • William Whiston Opponents • Peter of Alexandria • Achillas of Alexandria Arianism 2 • Alexander of Alexandria • Hosius of Cordoba • Athanasius of Alexandria • Paul I of Constantinople Christianity portal • v • t [1] • e Arianism is the theological teaching attributed to Arius (c. AD 250–336), a Christian presbyter in Alexandria, Egypt, concerning the relationship of God the Father to the Son of God, Jesus Christ. Arius asserted that the Son of God was a subordinate entity to God the Father. Deemed a heretic by the Ecumenical First Council of Nicaea of 325, Arius was later exonerated in 335 at the regional First Synod of Tyre,[2] and then, after his death, pronounced a heretic again at the Ecumenical First Council of Constantinople of 381. The Roman Emperors Constantius II (337–361) and Valens (364–378) were Arians or Semi-Arians. The Arian concept of Christ is that the Son of God did not always exist, but was created by—and is therefore distinct from—God the Father. This belief is grounded in the Gospel of John (14:28 [3])" passage: "You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. Arianism is defined as those teachings attributed to Arius, supported by the Council of Rimini, which are in opposition to the post-Nicaean Trinitarian Christological doctrine, as determined by the first two Ecumenical Councils and currently maintained by the Roman Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East, all Reformation-founded Protestant churches (Lutheran, Reformed/Presbyterian, and Anglican), and a large majority of groups founded after the Reformation and calling themselves Protestant (such as Methodist, Baptist, most Pentecostals). Modern Christian groups which may be seen as espousing some of the principles of Arianism include Unitarians, Oneness Pentecostals, Members Church of God International, The Church of Jesus Christ of Latter-day Saints, Iglesia ni Cristo and Branhamism, though the origins of their beliefs are not necessarily attributed to the teachings of Arius.[4] "Arianism" is also often used to refer to other nontrinitarian theological systems of the 4th century, which regarded Jesus Christ—the Son of God, the Logos—as either a created being (as in Arianism proper and Anomoeanism), or as neither uncreated nor created in the sense other beings are created (as in Semi-Arianism). Origin Main articles: Arius and Arian controversy Arius taught that God the Father and the Son of God did not always exist together eternally. Arians taught that the Logos was a divine being created by God the Father before the world. The Son of God is subordinate to God the Father. [5] In English-language works, it is sometimes said that Arians believe that Jesus is or was a "creature", in the sense of "created being". Arius and his followers appealed to Bible verses such as Jesus saying that the father is "greater than I" (John 14:28 [6]), and "The LORD/Yahweh created me at the beginning of his work" (Proverbs 8:22 [7]). Controversy over Arianism arose in the late 3rd century and persisted throughout most of the 4th century. It involved most church members—from simple believers, priests and monks to bishops, emperors and members of Rome's imperial family. Such a deep controversy within the Church during this period of its development could not have materialized without significant historical influences providing a basis for the Arian doctrines. Some historians define and minimize the Arian conflict as the exclusive construct of Arius and a handful of rogue bishops engaging in heresy;Wikipedia:Citation needed but others recognize Arius as a defender of 'original' Arianism 3 Christianity,Wikipedia:Citation needed or as providing a conservative response against the politicization of Christianity seeking union with the Roman Empire.Wikipedia:Citation needed Of the roughly three hundred bishops in attendance at the Council of Nicea, only two bishops did not sign the Nicene Creed, which condemned Arianism. Two Roman emperors, Constantius II and Valens, became Arians, as did prominent Gothic, Vandal and Lombard warlords both before and after the fall of the Western Roman Empire. Lucian of Antioch had contended for a Christology very similar to what would later be known as ArianismWikipedia:Citation needed and is thought to have influenced its development.Wikipedia:Citation needed (Arius was a student of Lucian's private academy in Antioch.) After the dispute over Arianism became politicized and a general solution to the divisiveness was sought—with a great majority holding to the Trinitarian position—the Arian position was officially declared heterodox. Arianism continued to exist for several decades, even within the family of the emperor, the imperial nobility, and higher-ranking clergy.Wikipedia:Citation needed But, by the end of the 4th century it had surrendered its remaining ground to Trinitarianism in the Roman Empire.Wikipedia:Citation needed In western Europe, Arianism, which had been taught by Ulfilas, the Arian missionary to the Germanic tribes, was dominant among the Goths and Lombards (and, significantly for the late Empire, the Vandals); but it ceased to be the mainstream belief by the 8th century, as the rulers of these Germanic tribes gradually adopted Catholicism, beginning with Clovis I of the Franks in 496. It was crushed through a series of military and political conquests,Wikipedia:Citation needed culminating in religious and political domination of Europe over the next 1,000 years by Trinitarian forces in the Catholic Church. Trinitarianism has remained the dominant doctrine in all major branches of the Eastern and Western Church and later within Protestantism. "In addition, if any writing composed by Arius should be found, it should be handed over to the flames, so that not only will the wickedness of his teaching be obliterated, but nothing will be left even to remind anyone of him. And I hereby make a public order, that if someone should be discovered to have hidden a writing composed by Arius, and not to have immediately brought it forward and destroyed it by fire, his penalty shall be death. As soon as he is discovered in this offence, he shall be submitted for capital punishment. ... " — Edict by Emperor Constantine against the Arians Beliefs Virtually all extant written material on Arianism is criticism and refutations written by opponents, the nature of Arian beliefs is difficult to define precisely today. Arians do not believe in the doctrine of the Trinity. The letter of Arian Auxentius regarding the Arian missionary Ulfilas, gives the clearest picture of Arian beliefs. Arian Ulfilas who was ordained a bishop by Arian Eusebius of Nicomedia and returned to his people to work as a missionary believed: God, the Father, ("unbegotten" God; Almighty God) always existing and who is the only true God (John 17:3). The Son of God, Jesus Christ, ("only-begotten God" John 1:18; Mighty God Isaiah 9:6) begotten before time began (Proverbs 8:22-29; Revelation 3:14; Colossians 1:15) and who is Lord/Master (1 Cor 8:6). The Holy Spirit (the illuminating and sanctifying power, who is neither God nor Lord/Master. First Corinthians 8:5 [8]-8:6 [9] was cited as proof text: Indeed, even though there may be so-called gods in heaven or on earth — as in fact there are many gods and many lords/masters — yet for us there is one God (Gk. theos – θεος), the Father, from whom are all things and for whom we exist, and one Lord/Master (kyrios – κυριος), Jesus Christ, through whom are all things and through whom we exist. —NRSV The creed of Arian Ulfilas (c. 311 – 383), which concludes a letter praising him written by Auxentius, distinguishes God the Father ("unbegotten"), who is the only true God from Son of God ("only-begotten"), who is Lord/Master; Arianism 4 and the Holy Spirit (the illuminating and sanctifying power), who is neither God nor Lord/Master: I, Ulfila, bishop and confessor, have always so believed, and in this, the one true faith, I make the journey to my Lord; I believe in only one God the Father, the unbegotten and invisible, and in his only-begotten son, our Lord/Master and God, the designer and maker of all creation, having none other like him. Therefore there is one God of all, who is also God of our God; and in one Holy Spirit, the illuminating and sanctifying power, as Christ said after his resurrection to his apostles: "And behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be clothed with power from on high" (Luke 24:49) and again "But ye shall receive power, when the Holy Ghost is come upon you" (Acts 1:8); Neither God nor Lord/Master, but the faithful minister of Christ; not equal, but subject and obedient in all things to the Son.
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