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Arianism
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{{Redirect|Arian}}{{Distinguish|text="Aryanism" and "Positive Christianity", which are racial ideologies}}{{Use dmy dates|date=July 2012}}{{Arianism}}Arianism is a nontrinitarianBOOK, Berndt, Guido M., Steinacher, Roland, 2014, Arianism: Roman Heresy and Barbarian Creed, Routledge,weblink 978-14-09-44659-0, Arius wanted to emphasise the transcendence (religion), transcendence and sole God the Father, divinity of God [...]. Monotheism, God alone is, for Arius, without beginning, unbegotten and eternal. In the terminology of negative theology, Arius stresses monotheism with Nontrinitarianism, ever-renewed attempts. God can only be understood as Creator deity#Christianity, creator. He denies the co-eternal state of the Logos (Christianity), Logos with God since otherwise God would be stripped of his absolute uniqueness. God alone is, and thus he was not always Father. [...] Following Book of Proverbs, Proverbs {{bibleverse-nb, Proverbs, 8:22–25, HE, , Arius is able to argue that the Son was created. For Arius the Logos belongs wholly on the side of the Divine, but he is markedly subordinate to God.}} Christological doctrineWEB,weblink Arianism, Encyclopædia Britannica, WEB,weblink ARIANISM, Kohler, Kaufmann, Krauss, Samuel, Kopelman Foundation, Jewish Encyclopedia, May 11, 2018, A heresy of the State church of the Roman Empire, consubstantialis), thereby provoking a serious schism in the Christian Church, which in turn affected the fortunes of the History of the Jews in the Roman Empire, Jews in many countries. In view of the fact that most Germanic peoples—such as the eastern and western Goths, as also the Franks, the Lombards, the Suebi, Suevi, and the Vandals—were baptized into Arian Christianity, and that these tribes settled in widely spread districts of the old Roman empire, a large number of Jews, already resident in those lands, fell under Arian domination. In contrast with the domination of the orthodox church, the Arian was distinguished by a wise tolerance and a mild treatment of the population of other faiths, conduct mainly attributable to the unsophisticated sense of justice characterizing the children of nature, but also traceable in some degree to certain points of agreement between the Arian doctrine and Judaism, points totally absent in the orthodox confession. The very insistence upon the more subordinate relationship of the Son—that is, the Messiah—to the God-father is much nearer to the Messiah in Judaism, Jewish doctrine of the Messiah than to the conception of the full divinity of the Son, as enunciated at First Council of Nicaea, Nicaea., which asserts the belief that Jesus Christ is the Son of God who was begotten by God the Father at a point in time, a creature distinct from the Father and is therefore subordinate to him, but the Son is also God (i.e. God the Son). Arian teachings were first attributed to Arius (c. AD 256–336), a Christian presbyter in Alexandria of Egypt. The teachings of Arius and his supporters were opposed to the theological views held by Homoousian Christians, regarding the nature of the Trinity and the nature of Christ. The Arian concept of Christ is based on the belief that the Son of God did not always exist but was begotten by God the Father.There was a dispute between two interpretations of Jesus' divinity (Homoousianism and Arianism) based upon the theological orthodoxy of the time, one trinitarian and the other non-trinitarian, and both of them attempted to solve its respective theological dilemmas. So the two interpretations initiated a broader conflict as to which belief was the successor of Christian theology from its inception. The former was formally affirmed by the first two Ecumenical Councils, and in the past several centuries, Arianism has continued to be viewed as "the heresy or sect of Arius." BOOK, Samuel, Johnson, A Dictionary of the English Language: In Which the Words are Deduced from their Originals; and Illustrated in their Different Significations by Examples from the Best Writers, 1828, Beeves and Turner,weblink As such, all mainstream branches of Christianity now consider Arianism to be heterodox and heretical.Ben Witherington III, The Living Word of God: Rethinking the Theology of the Bible (Waco, TX: Baylor University Press, 2009), p.241. The trinitarianism, or homoousianism viewpoint, was promulgated by Athanasius of Alexandria, who insisted that Homoousianism theology was both the true nature of God and the teaching of Jesus. Arius, propagator of the eponymous Arianism, rejected the traditional doctrine of the Trinity and argued instead that Christ was not co-eternal with the Father, but rather had a specific origin in time, stating, "If the Father begat the Son, then he who was begotten had a beginning in existence, and from this it follows there was a time when the Son was not." From Arius' perspective, the very concept of the Trinity was non-scriptural and contrary to the orthodoxy of the Church. Nonetheless, the Ecumenical First Council of Nicaea of 325, convened by Emperor Constantine to ensure Church unity, deemed Arianism to be a heresy."BOOK, Everett, Ferguson, Church History, Volume One: From Christ to the Pre-Reformation: The Rise and Growth of the Church in Its Cultural, Intellectual, and Political Context,weblink 26 November 2013, Zondervan, 978-0-310-51657-6, 267, Ten years later, however, Constantine the Great, who was himself baptized by the Arian bishop Eusebius of Nicomedia,BOOK, Gonzalez, Justo, The Story of Christianity Vol.1, 1984, Harper Collins, 0-06-063315-8, 176, WEB,weblink Eusebius of Nicomedia, Catholic Encyclopedia, 2007-02-18, convened another gathering of Church leaders at the regional First Synod of Tyre in 335 (attended by 310 bishops), to address various charges mounted against Athanasius by his pro-Arius detractors, such as "murder, illegal taxation, sorcery, and treason," following his refusal to readmit Arius into fellowship. Athanasius was exiled to Trier (near modern-day Luxembourg) following his conviction at Tyre of conspiracy, and Arius was, effectively, exonerated. Socrates of Constantinople, Church History, book 1, chapter 33. Anthony F. Beavers, Chronology of the Arian Controversy. Athanasius eventually returned to Alexandria in 346 A.D., two years after the deaths of both Arius and Constantine; though Arianism had spread, Athanasius and other trinitarian Church leaders crusaded against the theology, and Arius was again anathemised and pronounced a heretic once more at the Ecumenical First Council of Constantinople of 381 (attended by 150 bishops).WEB,weblink First Council of Constantinople, Canon 1, ccel.org, |title=The History of Arianism |first=Louis M. |last=Maimbourg |date=1728 |publisher=London: Printed by William Roberts The Roman Emperors Constantius II (337–361) and Valens (364–378) were Arians or Semi-Arians, as was the first King of Italy, Odoacer (433?–493), and the Lombards were also Arians or Semi-Arians until the 7th century. Visigothic Spain was Arian until 581.Arianism is also 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 begotten 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

File:Ariusz.JPG|thumb|right|250px|Portrait of Arius; detail of a Byzantine icon depicting the First Council of NicaeaFirst Council of NicaeaArius had been a pupil of Lucian of Antioch at Lucian's private academy in Antioch and inherited from him a modified form of the teachings of Paul of Samosata.Leighton Pullan, Early Christian Doctrine, 3rd ed., Oxford Church Text Books (New York: Edwin S. Gorham, 1905), p. 87. He taught that God the Father and the Son of God did not always exist together eternally.WEB, The Story of the Church – Part 2, Topics 2 & 3, Mark S., Ritchie, The Story of the Church,weblink Arians taught that the Logos was a divine being begotten by God the Father before the creation of the world, made him a medium through whom everything else was created, and that the Son of God is subordinate to God the Father.BOOK, M'Clintock, John, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, James Strong, 45, 7, A verse from Proverbs was also used: "The Lord created me at the beginning of his work" (Proverbs {{bibleverse-nb||Proverbs|8:22–25|HE}})BOOK, Francis Schüssler Fiorenza, John P. Galvin, Systematic theology: Roman Catholic perspectives,weblink 14 April 2010, 1991, Fortress Press, 978-0-8006-2460-6, 164–, . Therefore, the Son was rather the very first and the most perfect of God's creatures, and he was made "God" only by the Father's permission and power.BOOK, Kelly, J N D, John Norman Davidson Kelly, Early Christian Doctrine, 29 March 1978, HarperCollins, San Francisco, 978-0-06-064334-8, Chapter 9, BOOK, Davis, Leo Donald, The First Seven Ecumenical Councils (325-787), 1983, Liturgical Press, Collegeville, 978-0-8146-5616-7, 52–54, 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. Two Roman emperors, Constantius II and Valens, became Arians or Semi-Arians, as did prominent Gothic, Vandal, and Lombard warlords both before and after the fall of the Western Roman Empire. 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.BOOK, Hanson, R P C, The Search for the Christian Doctrine of God, 2007, Baker Academic, Grand Rapids, 0-8010-3146-X, 127–128, Of the roughly three hundred bishops in attendance at the Council of Nicea, two bishops did not sign the Nicene Creed that condemned Arianism.JOURNAL, Chadwick, Henry, Faith and Order at the Council of Nicea, The Harvard Theological Review, July 1960, 53, 3, 171–195, 1508399, 10.1017/S0017816000027000, Emperor Constantine also ordered a penalty of death for those who refused to surrender the Arian writings:{{quotation|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 AriansWEB,weblink Emperor Constantine's Edict against the Arians, fourthcentury.com, 23 January 2010, 20 August 2011, yes,weblink" title="web.archive.org/web/20110819215807weblink">weblink 19 August 2011, dmy, }}

Beliefs

Reconstructing what Arius actually taught, and why, is a formidable task, both because little of his own work survives except in quotations selected for polemical purposes by his opponents, and also because there is no certainty about what theological and philosophical traditions formed his thought.Richard Bauckham, "Review of Arius: Heresy and Tradition by Rowan Williams," Themelios: Volume 14, No. 2, January/February 1989, 1989, 75.Arians do not believe in the traditional doctrine of the Trinity.WEB, Newton's Arian beliefs, School of Mathematics and Statistics, University of St. Andrews, Scotland,weblink The letter of Arian AuxentiusWEB, Auxentius on Wulfila: Translation by Jim Marchand,weblink regarding the Arian missionary Ulfilas gives a 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;WEB, New American Standard Bible {{ndash, John 1|website=Bible Hub|url=http://biblehub.com/nasb/john/1.htm}} 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 the Father nor Lord/Master. First Corinthians 8:5–8:6 was cited as proof text: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; and the Holy Spirit, the illuminating and sanctifying power, who is neither God the Father nor Lord/Master:
|}}
A letter from Arius (c. 250–336) to the Arian Eusebius of Nicomedia (died 341) succinctly states the core beliefs of the Arians:Principally, the dispute between Trinitarianism and Arianism was about:
  • has the Son always existed next to the Father or was the Son begotten at a certain time in eternity past?
  • is the Son equal to the Father or subordinated to the Father?
  • for Constantine, it was minor theological claptrap that stood in the way of uniting the Empire, but for the theologians, it was of huge importance; for them, it was a matter of salvation.WEB,weblink Athanasius, Five-time exile for fighting "orthodoxy", 2018-08-10,

Homoian Arianism

Arianism had several different variants, including Eunomianism and Homoian Arianism. Homoian Arianism is associated with Akakius and Eudoxius. Homoian Arianism avoided the use of the word ousia to describe the relation of Father to Son, and described these as "like" each other.BOOK, Hanson, R.P.C., The Search for the Christian Doctrine of God, 1988, T&T Clark, Edinburgh, 557–558, Hanson lists twelve creeds that reflect the Homoian faith:BOOK, Hanson, R.P.C., The Search for the Christian Doctrine of God, 1988, T&T Clark, Edinburgh, 558–559,
  1. The Second Sirmian Creed of 357
  2. The Creed of Nice (Constantinople) 360
  3. The creed put forward by Akakius at Seleucia, 359
  4. The Rule of Faith of Ulfilas
  5. The creed uttered by Ulfilas on his deathbed, 383
  6. The creed attributed to Eudoxius
  7. The Creed of Auxentius of Milan, 364
  8. The Creed of Germinius professed in correspondence with Valens and Ursacius
  9. Palladius' rule of faith
  10. Three credal statements found in fragments, subordinating the Son to the Father

Struggles with orthodoxy

First Council of Nicaea

File:Constantine burning Arian books.jpg|thumb|250px|Constantine burning Arian books, illustration from a compendium of canon lawcanon lawIn 321, Arius was denounced by a synod at Alexandria for teaching a heterodox view of the relationship of Jesus to God the Father. Because Arius and his followers had great influence in the schools of Alexandria—counterparts to modern universities or seminaries—their theological views spread, especially in the eastern Mediterranean.By 325, the controversy had become significant enough that the Emperor Constantine called an assembly of bishops, the First Council of Nicaea, which condemned Arius's doctrine and formulated the original Nicene Creed of 325.{{citation |url=http://www.ccel.org/ccel/schaff/npnf214.vii.iii.html|ref= NPNF2-14|title=The Seven Ecumenical Councils |publisher= Christian Classics Ethereal Library }} The Nicene Creed's central term, used to describe the relationship between the Father and the Son, is Homoousios (), or Consubstantiality, meaning "of the same substance" or "of one being". (The Athanasian Creed is less often used but is a more overtly anti-Arian statement on the Trinity.)The focus of the Council of Nicaea was the nature of the Son of God and his precise relationship to God the Father. (see Paul of Samosata and the Synods of Antioch). Arius taught that Jesus Christ was divine/holy and was sent to earth for the salvation of mankind but that Jesus Christ was not equal to God the Father (infinite, primordial origin) in rank and that God the Father and the Son of God were not equal to the Holy Spirit (power of God the Father). Under Arianism, Christ was instead not consubstantial with God the Father"The oneness of Essence, the Equality of Divinity, and the Equality of Honor of God the Son with the God the Father." Orthodox Dogmatic Theology: A Concise Exposition Protopresbyter Michael Pomazansky pp. 92–95 since both the Father and the Son under Arius were made of "like" essence or being (see homoiousia) but not of the same essence or being (see homoousia).In the Arian view, God the Father is a Deity and is divine and the Son of God is not a Deity but divine (I, the LORD, am Deity alone. Isaiah 46:9). God the Father sent Jesus to earth for salvation of mankind (John 17:3). Ousia is essence or being, in Eastern Christianity, and is the aspect of God that is completely incomprehensible to mankind and human perception. It is all that subsists by itself and which has not its being in another,The Mystical Theology of the Eastern Church, SVS Press, 1997. ({{ISBN|0-913836-31-1}}) James Clarke & Co Ltd, 1991. ({{ISBN|0-227-67919-9}}) V Lossky pp. 50–51 God the Father and God the Son and God the Holy Spirit all being uncreated.Orthodox Dogmatic Theology: A Concise Exposition Protopresbyter Michael Pomazansky p. 57 As quoted by John Damascene: God is unoriginate, unending, eternal, constant, uncreated, unchanging, unalterable, simple, incomplex, bodiless, invisible, intangible, indescribable, without bounds, inaccessible to the mind, uncontainable, incomprehensible, good, righteous, that Creator of all creatures, the almighty Pantocrator.According to the teaching of Arius, the preexistent Logos and thus the incarnate Jesus Christ was a begotten being; only the Son was directly begotten by God the Father, before ages, but was of a distinct, though similar, essence or substance from the Creator. His opponents argued that this would make Jesus less than God and that this was heretical. Much of the distinction between the differing factions was over the phrasing that Christ expressed in the New Testament to express submission to God the Father. The theological term for this submission is kenosis. This Ecumenical council declared that Jesus Christ was a distinct being of God in existence or reality (hypostasis), which the Latin fathers translated as persona. Jesus was God in essence, being and nature (ousia), which the Latin fathers translated as substantia.Constantine is believed to have exiled those who refused to accept the Nicean creed—Arius himself, the deacon Euzoios, and the Libyan bishops Theonas of Marmarica and Secundus of Ptolemais—and also the bishops who signed the creed but refused to join in condemnation of Arius, Eusebius of Nicomedia and Theognis of Nicaea. The Emperor also ordered all copies of the Thalia, the book in which Arius had expressed his teachings, to be burned. However, there is no evidence that his son and ultimate successor, Constantius II, who was a Semi-Arian Christian, was exiled.Although he was committed to maintaining what the church had defined at Nicaea, Constantine was also bent on pacifying the situation and eventually became more lenient toward those condemned and exiled at the council. First, he allowed Eusebius of Nicomedia, who was a protégé of his sister, and Theognis to return once they had signed an ambiguous statement of faith. The two, and other friends of Arius, worked for Arius's rehabilitation.Edward Gibbons "The Decline and Fall of the Roman Empire", Chapter 21, (1776–88), Jonathan Kirsch, "God Against the Gods: The History of the War Between Monotheism and Polytheism", 2004, and Charles Freeman, The Closing of the Western Mind: The Rise of Faith and the Fall of Reason, 2002.At the First Synod of Tyre in AD 335, they brought accusations against Athanasius, now bishop of Alexandria, the primary opponent of Arius. After this, Constantine had Athanasius banished since he considered him an impediment to reconciliation. In the same year, the Synod of Jerusalem under Constantine's direction readmitted Arius to communion in AD 336. Arius died on the way to this event in Constantinople. Some scholars suggest that Arius may have been poisoned by his opponents. Eusebius and Theognis remained in the Emperor's favor, and when Constantine, who had been a catechumen much of his adult life, accepted baptism on his deathbed, it was from Eusebius of Nicomedia.The historian Jacob Burckhardt wrote of the Council: }}

Aftermath of Nicaea

The Council of Nicaea did not end the controversy, as many bishops of the Eastern provinces disputed the homoousios, the central term of the Nicene Creed, as it had been used by Paul of Samosata, who had advocated a monarchianist Christology. Both the man and his teaching, including the term homoousios, had been condemned by the Synods of Antioch in 269.Hence, after Constantine's death in 337, open dispute resumed again. Constantine's son Constantius II, who had become Emperor of the eastern part of the Empire, actually encouraged the Arians and set out to reverse the Nicene Creed. His advisor in these affairs was Eusebius of Nicomedia, who had already at the Council of Nicea been the head of the Arian party, who also was made the bishop of Constantinople.Constantius used his power to exile bishops adhering to the Nicene Creed, especially St Athanasius of Alexandria, who fled to Rome. In 355 Constantius became the sole Emperor and extended his pro-Arian policy toward the western provinces, frequently using force to push through his creed, even exiling Pope Liberius and installing Antipope Felix II.The third Council of Sirmium in 357 was the high point of Arianism. The Seventh Arian Confession (Second Sirmium Confession) held that both homoousios (of one substance) and homoiousios (of similar substance) were unbiblical and that the Father is greater than the Son. (This confession was later known as the Blasphemy of Sirmium.)But since many persons are disturbed by questions concerning what is called in Latin substantia, but in Greek ousia, that is, to make it understood more exactly, as to 'coessential,' or what is called, 'like-in-essence,' there ought to be no mention of any of these at all, nor exposition of them in the Church, for this reason and for this consideration, that in divine Scripture nothing is written about them, and that they are above men's knowledge and above men's understanding;WEB,weblink Second Creed of Sirmium or "The Blasphemy of Sirmium", www.fourthcentury.com, 2017-03-09, As debates raged in an attempt to come up with a new formula, three camps evolved among the opponents of the Nicene Creed. The first group mainly opposed the Nicene terminology and preferred the term homoiousios (alike in substance) to the Nicene homoousios, while they rejected Arius and his teaching and accepted the equality and co-eternality of the persons of the Trinity. Because of this centrist position, and despite their rejection of Arius, they were called "semi-Arians" by their opponents. The second group also avoided invoking the name of Arius, but in large part followed Arius' teachings and, in another attempted compromise wording, described the Son as being like (homoios) the Father. A third group explicitly called upon Arius and described the Son as unlike (anhomoios) the Father. Constantius wavered in his support between the first and the second party, while harshly persecuting the third.Epiphanius of Salamis labeled the party of Basil of Ancyra in 358 "Semi-Arianism". This is considered unfair by Kelly who states that some members of the group were virtually orthodox from the start but disliked the adjective homoousios while others had moved in that direction after the out-and-out Arians had come into the open.Kelly J.N.D. Early Christian Doctrines A&G Black 1965, p. 249The debates among these groups resulted in numerous synods, among them the Council of Sardica in 343, the Council of Sirmium in 358 and the double Council of Rimini and Seleucia in 359, and no fewer than fourteen further creed formulas between 340 and 360, leading the pagan observer Ammianus Marcellinus to comment sarcastically: "The highways were covered with galloping bishops." None of these attempts were acceptable to the defenders of Nicene orthodoxy: writing about the latter councils, Saint Jerome remarked that the world "awoke with a groan to find itself Arian."After Constantius' death in 361, his successor Julian, a devotee of Rome's pagan gods, declared that he would no longer attempt to favor one church faction over another, and allowed all exiled bishops to return; this resulted in further increasing dissension among Nicene Christians. The Emperor Valens, however, revived Constantius' policy and supported the "Homoian" party, exiling bishops and often using force. During this persecution many bishops were exiled to the other ends of the Empire, (e.g., St Hilary of Poitiers to the Eastern provinces). These contacts and the common plight subsequently led to a rapprochement between the Western supporters of the Nicene Creed and the homoousios and the Eastern semi-Arians.

Council of Constantinople

It was not until the co-reigns of Gratian and Theodosius that Arianism was effectively wiped out among the ruling class and elite of the Eastern Empire. Theodosius' wife St Flacilla was instrumental in his campaign to end Arianism. Valens died in the Battle of Adrianople in 378 and was succeeded by Theodosius I, who adhered to the Nicene Creed. This allowed for settling the dispute.Two days after Theodosius arrived in Constantinople, 24 November 380, he expelled the Homoiousian bishop, Demophilus of Constantinople, and surrendered the churches of that city to Gregory Nazianzus, the leader of the rather small Nicene community there, an act which provoked rioting. Theodosius had just been baptized, by bishop Acholius of Thessalonica, during a severe illness, as was common in the early Christian world. In February he and Gratian had published an edictWEB,weblink Sozomen's Church History VII.4, ccel.org, that all their subjects should profess the faith of the bishops of Rome and Alexandria (i.e., the Nicene faith), or be handed over for punishment for not doing so.Although much of the church hierarchy in the East had opposed the Nicene Creed in the decades leading up to Theodosius' accession, he managed to achieve unity on the basis of the Nicene Creed. In 381, at the Second Ecumenical Council in Constantinople, a group of mainly Eastern bishops assembled and accepted the Nicene Creed of 381,The text of this version of the Nicene Creed is available at WEB,weblink The Holy Creed Which the 150 Holy Fathers Set Forth, Which is Consonant with the Holy and Great Synod of Nice, ccel.org, 27 November 2010, which was supplemented in regard to the Holy Spirit, as well as some other changes: see Comparison between Creed of 325 and Creed of 381. This is generally considered the end of the dispute about the Trinity and the end of Arianism among the Roman, non-Germanic peoples.

Among medieval Germanic tribes

File:Baptism of Christ - Arian Baptistry - Ravenna 2016.jpg|thumb|250px|The ceiling mosaic of the Arian Baptistery, built in Ravenna by the Ostrogothic King Theodoric the GreatTheodoric the GreatDuring the time of Arianism's flowering in Constantinople, the Gothic convert and Arian bishop Ulfilas (later the subject of the letter of Auxentius cited above) was sent as a missionary to the Gothic tribes across the Danube, a mission favored for political reasons by the Emperor Constantius II. Ulfilas' translation of the Bible in Gothic language and his initial success in converting the Goths to Arianism was strengthened by later events; the conversion of Goths brought to a widespread diffusion of Arianism among other Germanic tribes as well (Vandals, Longobards, Svevi and Burgundians). When the Germanic peoples entered the provinces of the Western Roman Empire and began founding their own kingdoms there, most of them were Arian Christians.File:CodexArgenteus06.jpg|thumb|210px|left|Page from the Codex Argenteus, a 6th century illuminated manuscriptilluminated manuscriptThe conflict in the 4th century had seen Arian and Nicene factions struggling for the control of Western Europe. In contrast, among the Arian German kingdoms established in the collapsing Western Empire in the 5th century, there were entirely separate Arian and Nicene Churches with parallel hierarchies, each serving different sets of believers. The Germanic elites were Arians, and the Romance majority population was Nicene. {{cn|date=April 2018}}The Arian Germanic tribes were generally tolerant towards Nicene Christians, as well as to other religious minorities, including the Jews. However, the Vandals tried for several decades to force their Arian beliefs on their North African Nicene subjects, exiling Nicene clergy, dissolving monasteries, and exercising heavy pressure on non-conforming Nicene Christians.File:Christian states 495 AD (en).svg|thumb|left|210px|Arian and Chalcedonian kingdoms in 495]]The apparent resurgence of Arianism after Nicaea was more an anti-Nicene reaction exploited by Arian sympathizers than a pro-Arian development.Everett Ferguson, Church History: From Christ to Pre-Reformation, vol. 1 (Grand Rapids, MI: Zondervan, 2005), 200. By the end of the 4th century it had surrendered its remaining ground to Trinitarianism.WEB,weblink Arianism and its influence today, Ryan, Turner, CARM, 23 October 2015, In Western Europe, Arianism, which had been taught by Ulfilas, the Arian missionary to the Germanic tribes, was dominant among the Goths, Longobards and Vandals. By the 8th century, it had ceased to be the tribes' mainstream belief as the tribal rulers gradually came to adopt Nicene orthodoxy. This trend began in 496 with Clovis I of the Franks, then Reccared I of the Visigoths in 587 and Aripert I of the Lombards in 653.The Franks and the Anglo-Saxons were unlike the other Germanic peoples in that they entered the Western Roman Empire as Pagans and were forcibly converted to Chalcedonian Christianity by their kings, Clovis IFrassetto, Michael, Encyclopedia of barbarian Europe, (ABC-Clio, 2003), p. 128. and Æthelberht of Kent (see also Christianity in Gaul and Christianisation of Anglo-Saxon England). The remaining tribes – the Vandals and the Ostrogoths – did not convert as a people nor did they maintain territorial cohesion. Having been militarily defeated by the armies of Emperor Justinian I, the remnants were dispersed to the fringes of the empire and became lost to history. The Vandalic War of 533–534 dispersed the defeated Vandals.Procopius, Secret Histories, Chapter 11, 18 Following their final defeat at the Battle of Mons Lactarius in 553, the Ostrogoths went back north and (re)settled in south Austria.File:PalatiumTheodoricMosaicDetail.jpg|thumb|Once the Orthodox Trinitarians succeeded in defeating Arianism, they censored any signs that the perceived heresy left behind. This mosaic in Basilica of Sant'Apollinare NuovoBasilica of Sant'Apollinare Nuovo

From the 5th to the 7th century

Much of south-eastern Europe and central Europe, including many of the Goths and Vandals respectively, had embraced Arianism (the Visigoths converted to Arian Christianity in 376), which led to Arianism being a religious factor in various wars in the Roman Empire. In the west, organized Arianism survived in North Africa, in Hispania, and parts of Italy until it was finally suppressed in the 6th and 7th centuries. Visigothic Spain converted to Catholicism at the Third Council of Toledo in 589.JOURNAL, 10.1484/J.NMS.3.5, E. A., Thompson, The Conversion of the Visigoths to Catholicism, Nottingham Medieval Studies, 4, 4, 1960, Grimwald, King of the Lombards (662–671), and his young son and successor Garibald (671), were the last Arian kings in Europe.

From the 16th to the 19th century

Following the Protestant Reformation from 1517, it did not take long for Arian and other nontrinitarian views to resurface. The first recorded English antitrinitarian was John Assheton, who was forced to recant before Thomas Cranmer in 1548. At the Anabaptist Council of Venice 1550, the early Italian instigators of the Radical Reformation committed to the views of Miguel Servetus, who was burned alive by the orders of John Calvin in 1553, and these were promulgated by Giorgio Biandrata and others into Poland and Transylvania.Roland Bainton, Hunted Heretic. The Life and Death of Michael ServetusThe antitrinitarian wing of the Polish Reformation separated from the Calvinist ecclesia maior to form the ecclesia minor or Polish Brethren. These were commonly referred to as "Arians" due to their rejection of the Trinity, though in fact the Socinians, as they were later known, went further than Arius to the position of Photinus. The epithet "Arian" was also applied to the early Unitarians such as John Biddle, though in denial of the pre-existence of Christ they were again largely Socinians, not Arians.George Huntston Williams. The Radical Reformation, 3rd edition. Volume 15 of Sixteenth Century Essays and Studies. Ann Arbor, MI: Edwards Brothers, 1992In 1683, when Anthony Ashley Cooper, 1st Earl of Shaftesbury, lay dying in Amsterdam – driven into exile by his outspoken opposition to King Charles II – he spoke to the minister Robert Ferguson, and professed himself an Arian.In the 18th century the "dominant trend" in Britain, particularly in Latitudinarianism, was towards Arianism, with which the names of Samuel Clarke, Benjamin Hoadly, William Whiston and Isaac Newton are associated.William Gibson, Robert G. Ingram Religious identities in Britain, 1660–1832 p92 To quote the Encyclopædia Britannica{{'s}} article on Arianism: "In modern times some Unitarians are virtually Arians in that they are unwilling either to reduce Christ to a mere human being or to attribute to him a divine nature identical with that of the Father.""Arianism." Encyclopædia Britannica. Encyclopædia Britannica 2007 Deluxe Edition. Chicago: Encyclopædia Britannica, 2007. However, their doctrines cannot be considered representative of traditional Arian doctrines or vice versa.{{Citation needed|date=May 2010}}A similar view was held by the ancient anti-Nicene Pneumatomachi (Greek: , "breath" or "spirit" and "fighters", combining as "fighters against the spirit"), so called because they opposed the deifying of the Nicene Holy Ghost. However, the Pneumatomachi were adherents of Macedonianism, and though their beliefs were somewhat reminiscent of Arianism,Wace, Henry; Piercy, William C., eds. Dictionary of Christian Biography and Literature to the End of the Sixth Century (1911, third edition) London: John Murray. they were distinct enough to be distinguishably different.

Today

The teachings of the first two ecumenical councils – which entirely reject Arianism – are held by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East and all churches founded during the Reformation in the 16th century or influenced by it (Lutheran, Reformed/Presbyterian, and Anglican). Also, nearly all Protestant groups (such as Methodists, Baptists, and most Pentecostals) entirely reject the teachings associated with Arianism. Modern groups which currently appear to embrace some of the principles of Arianism include Unitarians and Jehovah's Witnesses. Although the origins of their beliefs are not necessarily attributed to the teachings of Arius, many of the core beliefs of Unitarians and Jehovah's Witnesses are entirely similar to them.

Jehovah's Witnesses

Jehovah's Witnesses are often referred to as "modern-day Arians" or they are sometimes referred to as "Semi-Arians",Institute for Metaphysical Studies—The Arian Christian Bible – Metaphysical Institute, 2010. p. 209. Retrieved 10 June 2014.Adam Bourque – Ten Things You Didn’t Know about Jehovah’s Witnesses. Michigan Skeptics Association. Retrieved 10 June 2014. usually by their opponents.WEB, Dorsett, Tommy, Modern Day Arians: Who Are They?,weblink 2 May 2012, WEB, Trinity: Arius and the Nicene Creed,weblink 2 May 2012, WEB, Young, Alexey, Jehovah's Witnesses,weblink 2 May 2012, While there are some significant similarities in theology and doctrine, the Witnesses differ from Arians by saying that the Son can fully know the Father (something which Arius himself denied), and by their denial of personality to the Holy Spirit. The original Arians also generally prayed directly to Jesus, whereas the Witnesses pray to God, through Jesus as a mediator.JOURNAL, Should You Believe in the Trinity?, Awake!, August 2013, 12–13,weblink 2 November 2014,

Others

The Church of God (7th day) - Salem Conference, a line of Sabbatarian Adventists hold views similar to Arianism:{{non-primary source needed|date=June 2016}}{{original research inline|date=June 2016}}{{quotation|We believe in one true God who is the creator of all. He is omnipotent, omniscient, and omnipresent. He sent his son to Earth to be a sacrifice for our sins. He is a separate being from his son, Jesus. The Holy Spirit is the power of God and not a separate being with a separate consciousness. We do not believe in the teaching of the Trinity, in which the Father, Son, and Holy Spirit are three parts of a single being who is God. We believe the Father and the Son are separate beings with separate consciousnesses and that the Holy Spirit is not a conscious being but instead the power of God.|FAQs – Does the Church of God (7th Day) believe in the Trinity?WEB,weblink FAQs, Churchofgod-7thday.org, 18 September 2013, |}}Other groups which oppose the belief in the Trinity are not necessarily Arian.
  • The Iglesia ni CristoBienvenido Santiago "Is Jesus Christ Called 'God' in John 1:1?" in God's Message magazine July–September 1995 are "Biblical Unitarians", not Arian.
  • Other Biblical Unitarians such as the ChristadelphiansPearce F. Jesus: God the Son or Son of God? CMPA and Church of God General ConferenceAnthony Buzzard and Charles Hunting The Doctrine of the Trinity: Christianity's Self-Inflicted Wound are typically Socinian rather than Arian in their Christology.
  • There are also various Binitarian churches, which basically believe that God is two persons, the Father and the Son, but they believe that the Holy Spirit is not a person. They include the Church of God (Seventh Day) and its various offshoots, in particular, the former Radio Church of God, founded by Herbert W. Armstrong, renamed the Worldwide Church of God, which after Armstrong's death converted to Trinitarianism, causing many small breakaway churches to form, and most of them remain loyal to the teachings of Armstrong, for example, the Restored Church of God, the United Church of God, the Philadelphia Church of God, the Living Church of God, and many others. Other Binitarian churches include the Gospel Assemblies, a group of Pentecostal denominations which believe that God adopted the name Jesus, and the Church of Jesus Christ (Bickertonite), an offshoot of Mormonism, which believes that God is two personages, not two persons. Binitarian churches generally believe that the Father is greater than the Son, a view somewhat similar to Arianism.

See also

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References

Notes

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Bibliography

  • BOOK, Alexandria, Athanasius of, History of the Arians, London, 2013,weblink 978-1-78336-206-6,
  • BOOK, Alexandria, Athanasius of, Athanasius of Alexandria, History of the Arians, Part I, Part II, Part III, Part IV, Part V, Part VI, Part VII, Part VIII
  • BOOK, Lewis, Ayres,weblink Nicaea and its Legacy: An Approach to Fourth-Century Trinitarian Theology, New York, Oxford University Press, 2004,
  • BOOK, Mark, Belletini, Arius in the Mirror: The Alexandrian Dissent And How It Is Reflected in Modern Unitarian Universalist Practice and Discourse,weblink
  • BOOK, Arianism. Roman Heresy and Barbarian Creed, Roland Steinacher Guido M. Berndt, vol.1, Farnham, UK, Ashgate, 2014,
  • JOURNAL, Ivor J., Davidson, A Public Faith, 2, Baker History of the Church, 2005, 0-8010-1275-9,
  • BOOK, R. P. C., Hanson,weblink The Search for the Christian Doctrine of God: The Arian Controversy 318–381, T & T Clark, 1988, 978-0-567-03092-4,
  • BOOK, J. N. D., Kelly, Early Christian Doctrines, 1978, 0-06-064334-X,
  • WEB, Newman, John Henry, John Henry Newman,weblink Arians of the Fourth Century, 1833,
  • BOOK, Sarah, Parvis,weblink Marcellus of Ancyra And the Lost Years of the Arian Controversy 325–345, New York, Oxford University Press, 2006,
  • BOOK,weblink Documents of the Arian Controversy, 2007, German, Berlin and New York, Walter De Gruyter,
  • BOOK, Eliseo, Rodriguez,weblink The Doctrine of the Trinity is Dead: The Original Gospel (Lost Fundamental Doctrines), vol. 1, 978-1490922164,
  • BOOK, William C., Rusch, The Trinitarian Controversy, Sources of Early Christian Thought, 1980, 0-8006-1410-0,
  • BOOK, Schaff, Philip, Philip Schaff,weblink Theological Controversies and the Development of Orthodoxy: The History of the Christian Church, vols. III and IX,
  • BOOK, Williams, Rowan, Rowan Williams, Arius: Heresy and Tradition, revised, 2001, 0-8028-4969-5,

Further reading

  • {{Citation|last=Brennecke|first=Hanns Christof|contribution=Arianism|year=1999|title=Encyclopedia of Christianity|editor-last=Fahlbusch|editor-first=Erwin|volume=1|pages=121–122|place=Grand Rapids|publisher=Wm. B. Eerdmans|isbn = 0-8028-2413-7}}

External links

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