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{{Short description|Christological doctrine attributed to Arius}}
{{Redirect|Arian|other uses|Arian (disambiguation)}}
{{Distinguish|text=the racialist ideology of [[Aryanism]]}}
{{Use dmy dates|date=January 2020}}
{{Arianism}}
{{Historical Christian theology}}

'''Arianism''' ({{langx|grc-x-koine|Ἀρειανισμός}}, {{transliteration|grc|Areianismós}}){{sfn|Brennecke|2018|p=}} is a [[Christology|Christological doctrine]] that rejects the traditional notion of the [[Trinity]], teaching that Jesus was created by God and is therefore distinct from God. It is named after its proponent [[Arius]] (250 or 256 – 336) and is regarded as [[Heresy in Christianity|heretical]] by most modern mainstream branches of Christianity.{{sfn|Witherington|2007|p=241}} Arianism is held by a minority of modern denominations, although some of these groups espouse related doctrines such as [[Socinianism]], and others avoid the term "Arian" because of its historically negative connotations. Modern denominations sometimes associated with the teaching include [[Jehovah's Witnesses]],<ref>{{Cite web |title=Modern Day Arians |url=https://www.watchman.org/articles/other-religious-topics/modern-day-arians-who-are-they/}}</ref> some churches within the [[Churches of Christ]] (among them the movement's founder, [[Barton W. Stone]]),<ref>{{Cite web |last=Stone |first=Barton W. |title=An Address to the Christian Churches in Kentucky, Tennessee & Ohio on Several Important Doctrines of Religion (1821) |url=https://webfiles.acu.edu/departments/Library/HR/restmov_nov11/www.mun.ca/rels/restmov/texts/bstone/ADDR-2ND.HTM |archive-url=https://archive.today/20131201210351/https://webfiles.acu.edu/departments/Library/HR/restmov_nov11/www.mun.ca/rels/restmov/texts/bstone/ADDR-2ND.HTM |url-status=dead |archive-date=2013-12-01 }}</ref> and certain [[Hebrew Roots]] Christians and [[Messianic Judaism|Messianic Jews]], although many Messianic Jews adhere to [[Nicene Christianity]].<ref>{{Cite web |title=Pagan Trinity Exposed |url=https://yrm.org/pagan-trinity-exposed/}}</ref> The Arian view is also held by [[Mormonism|The Church of Jesus Christ of Latter Day Saints]], although the theology is more distinct in key ways.

It is first attributed to Arius,{{sfn|Brennecke|2018|p=}}{{sfn|Berndt|Steinacher|2014|p=}}<ref name="JE2">{{cite encyclopedia |author1-last=Kohler |author1-first=Kaufmann |author1-link=Kaufmann Kohler |author2-last=Krauss |author2-first=Samuel |title=ARIANISM |url=http://www.jewishencyclopedia.com/articles/1757-arianism/ |url-status=live |publisher=[[Kopelman Foundation]] |encyclopedia=[[The Jewish Encyclopedia]] |archive-url=https://web.archive.org/web/20120110155839/http://www.jewishencyclopedia.com/articles/1757-arianism/ |archive-date=10 January 2012 |access-date=1 December 2020}}</ref> a Christian [[presbyter]] who preached and studied in [[Alexandria]], [[Roman Egypt|Egypt]],{{sfn|Brennecke|2018|p=}} although it developed out of various preexisting strands of Christianity which differed from later Nicene Christianity in their view of Christology. Arian [[Christian theology|theology]] holds that [[Jesus Christ]] is the [[Son of God (Christianity)|Son of God]],{{efn|"Arius wanted to emphasise the transcendence and sole divinity of God [...]. God alone is, for Arius, without beginning, unbegotten and eternal. In the terminology of negative theology, Arius stresses monotheism with ever-renewed attempts. God can only be understood as creator. He denies the co-eternal state of the Logos with God since otherwise God would be stripped of his absolute uniqueness. God alone is, and thus he was not always Father. [...] Following Proverbs 8:22–25, 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. {{harvnb|Berndt|Steinacher|2014|p=}}}}{{Efn|"A [[Heresy in Christianity|heresy]] of the [[State church of the Roman Empire|Christian Church]], started by Arius, bishop of Alexandria (d. 336), who taught that the Son is not equivalent to the Father (ὁμοούσιος gr:''homoousios'' ≅ lt:''consubstantialis'') ... The very insistence upon the more subordinate relationship of the Son—that is, the Messiah—to God-the-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]]."<ref name="JE2"/>}} who was begotten by [[God the Father]]{{sfn|Berndt|Steinacher|2014|p=}} with the difference that the Son of God did not always exist but was begotten/made{{efn|Arius used the two words as synonyms<ref name=davis>{{Cite book |last=Davis |first=Leo Donald |url=http://archive.org/details/firstsevenec_davi_1990_000_6702418 |title=The first seven ecumenical councils (325–787) p. 52: their history and theology |date=1990 |publisher=Collegeville, Minn. : Liturgical Press |others=Georgetown University Law Library |isbn=978-0-8146-5616-7}}</ref>}} before time by God the Father;{{Efn|Arius believed that Jesus came into existence before time existed,<ref name=davis/>}} therefore, Jesus was not [[coeternal]] with God the Father,{{Sfn|Berndt|Steinacher|2014|p=}} but nonetheless Jesus began to exist outside time.{{Efn|Jesus was considered a creature but not like the other creatures.<ref name=newmanreader>{{Cite web |title=Newman Reader – Arians of the 4th Century – Chapter 1–5 |url=https://www.newmanreader.org/works/arians/chapter1-5.html |access-date=2023-04-09 |website=www.newmanreader.org}}</ref>}}

Arius's trinitarian theology, later given an extreme form by [[Aëtius of Antioch|Aetius]] and his disciple [[Eunomius of Cyzicus|Eunomius]] and called [[anomoean]] ('dissimilar'), asserts a total dissimilarity between the Son and the Father.{{sfn|Phan|2011|pp=6–7}} Arianism holds that the Son is distinct from the Father and therefore subordinate to him.<ref name="JE2"/> The term ''Arian'' is derived from the name Arius; it was not what the followers of Arius's teachings called themselves, but rather a [[Exonym and endonym|term used by outsiders]].{{sfn|Wiles|1996|p=5}} The nature of Arius's and his supporters' teachings were opposed to the theological [[Doctrine#Religious usage|doctrines]] held by [[Homoousian]] Christians regarding the nature of the [[Trinity]] and the nature of Christ. Homoousianism and Arianism were contending interpretations of Jesus's divinity, both based upon the trinitarian theological orthodoxy of the time.{{sfn|Phan|2011|p=6}}<ref name="Christianitytoday" />

Homoousianism was formally affirmed by the first two [[ecumenical council]]s;<ref name="Christianitytoday" /> since then, Arianism has been condemned as "the heresy or sect of Arius".<ref name="Dictionary2">{{Cite book |last=Johnson |first=Samuel |url=https://books.google.com/books?id=GwoBC7QlWYMC&q=the+history+of+arianism&pg=PP7 |title=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 |date=1828|publisher=Beeves and Turner}}</ref> Trinitarian (Homoousian) doctrines were vigorously upheld by Patriarch [[Athanasius of Alexandria]], who insisted that Jesus (God the Son) was "same in being" or "same in essence" with God the Father. Arius dissented: "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."<ref name="Christianitytoday" /> The ecumenical [[First Council of Nicaea]] of 325 declared Arianism to be a heresy.{{sfn|Ferguson|2005|p=267}} According to [[Everett Ferguson]], "The great majority of Christians had no clear views about the nature of the Trinity and they did not understand what was at stake in the issues that surrounded it."{{sfn|Ferguson|2005|p=267}}

Arianism is also used to refer to other [[Nontrinitarianism|nontrinitarian]] theological systems of the 4th century, which regarded [[Jesus Christ]]—the Son of God, the [[Logos (Christianity)|Logos]]—as either a begotten creature of a similar or different substance to that of the Father, but not identical (as [[Homoiousian]] and [[Anomoeanism]]) or as neither uncreated nor created in the sense other beings are created (as in [[semi-Arianism]]).

==Origin==
{{Main|Arian controversy|Diversity in early Christian theology}}
Some early Christians whose beliefs would have fallen under 'orthodoxy' in the third and fourth centuries denied the eternal generation of the Son; they viewed the Son as having been begotten in time. These include [[Tertullian]] and [[Justin Martyr]].<ref>{{Cite web |title=R.E. Roberts, The Theology of Tertullian (1924), Chapter 7 (pp. 140–148) |url=https://www.tertullian.org/articles/roberts_theology/roberts_07.htm |access-date=2022-12-15 |website=www.tertullian.org}}</ref><ref>{{Cite book |last=Giles |first=Kevin |url=https://books.google.com/books?id=lo42zEOKobwC&dq=economic+trinitarian+eternal+generation+tertullian&pg=PA95 |title=The Eternal Generation of the Son: Maintaining Orthodoxy in Trinitarian Theology |date=2012 |publisher=InterVarsity Press |isbn=978-0-8308-3965-0 |language=en}}</ref> Tertullian is considered a pre-Arian. Among the other church fathers, [[Origen]] was accused of Arianism for using terms like "second God", and Patriarch [[Dionysius of Alexandria]] was denounced at Rome for saying that Son is a work and creature of God (i.e., a created being).<ref>{{Cite web |title=Catholic Encyclopedia: Arianism |url=https://www.newadvent.org/cathen/01707c.htm |access-date=2023-04-10 |website=www.newadvent.org}}</ref> However, the [[subordinationism]] of Origen is not identical to Arianism, and it has been generally viewed as closer to the Nicene-Constantinopolitan view of the Trinity.<ref>{{Cite book |last=Beisner |first=E. Calvin |url=https://books.google.com/books?id=cgFLAwAAQBAJ&dq=Subordinationism+and+Arianism&pg=PA107 |title=God in Three Persons |date=2004 |publisher=Wipf and Stock Publishers |isbn=978-1-59244-545-5 |language=en}}</ref><ref>{{Cite book |last1=Ramelli |first1=Ilaria L. E. |url=https://books.google.com/books?id=yyJIEAAAQBAJ&dq=Origen+Subordinationism+and+Arianism&pg=PA435 |title=T&T Clark Handbook of the Early Church |last2=McGuckin |first2=J. A. |last3=Ashwin-Siejkowski |first3=Piotr |date=2021 |publisher=Bloomsbury Publishing |isbn=978-0-567-68039-6 |language=en}}</ref>

[[Arian controversy|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 [[Goths|Gothic]], [[Vandal]], and [[Lombards|Lombard]] warlords both before and after the [[fall of the Western Roman Empire]]. The antipopes [[Felix II]]<ref>{{Cite web |title=Liberius {{!}} pope {{!}} Britannica |url=https://www.britannica.com/biography/Liberius |access-date=2023-04-16 |website=www.britannica.com |language=en}}</ref> and [[Antipope Ursicinus|Ursinus]]{{efn|Ambrose of Milan, Epistles iv}} were Arian, and [[Pope Liberius]] was forced to sign the Arian Creed of Sirmium of 357—though the letter says he willingly agreed with Arianism.<ref>{{Cite web |title=Catholic Encyclopedia: Pope Liberius |url=https://www.newadvent.org/cathen/09217a.htm |access-date=2023-04-16 |website=www.newadvent.org}}</ref><ref>{{Cite book |last=Wordsworth |first=Christopher |url=https://books.google.com/books?id=8-xhAAAAcAAJ&dq=Pope+Liberius+converted+to+Arianism+-wikipedia&pg=PA229 |title=Letters to M. Gondon, Author of 'Mouvement Religieux en Angleterre', 'Conversion de Cent Cinquante Ministres Anglicans', Etc. Etc. Etc: On the Destructive Character of the Church of Rome, Both in Religion and Polity |date=1847 |publisher=F. & J. Rivington |language=en}}</ref><ref>{{Cite book |last=inst.) |first=James Todd (examiner for the Protestant educ |url=https://books.google.com/books?id=wtYCAAAAQAAJ&dq=Pope+Liberius+converted+to+Arianism+-wikipedia&pg=PA188 |title=A Protestant text book of the Romish controversy |date=1879 |language=en}}</ref><ref>{{Cite book |url=https://books.google.com/books?id=tw8EAAAAQAAJ&dq=Pope+Liberius+converted+to+Arianism+-wikipedia&pg=PA271 |title=The British and Foreign Evangelical Review and Quarterly Record of Christian Literature |date=1875 |publisher=Johnstone & Hnuter |language=en}}</ref> Such a deep controversy within the [[early Church]] during this period could not have materialized without significant historical influences providing a basis for the Arian doctrines.{{sfn|Hanson|2005|pp=127–128}}
[[File:Ariusz.JPG|thumb|250px|An imagined portrait of Arius. Detail of a [[Cretan School]] [[icon]], c. 1591, depicting the [[First Council of Nicaea]]]]

Arius had been a pupil of [[Lucian of Antioch]] at [[School of Antioch|Lucian's private academy in Antioch]] and inherited from him a modified form of the teachings of [[Paul of Samosata]].{{sfn|Pullan|1905|p=87}} Arius taught that God the Father and the Son of God did not always exist together eternally.<ref name="ritchies.net">{{Cite web |url=http://www.ritchies.net/p2wk2.htm |title=The Story of the Church – Part 2, Topics 2 & 3 |last=Ritchie |first=Mark S. |website=The Story of the Church}}</ref>

==Beliefs==
Little of Arius's own work survives except in quotations selected for polemical purposes by his opponents, and there is no certainty about what theological and philosophical traditions formed his thought.{{sfn|Bauckham|1989|p=75}} The influence from [[Absolute (philosophy)|the One]] of [[Neoplatonism]] was widespread throughout the Eastern Roman Empire, and this influenced Arius.<ref>{{Cite web |title=Arius {{!}} Biography, Beliefs, & Facts  |url=https://www.britannica.com/biography/Arius |access-date=2023-04-12 |website=www.britannica.com |language=en}}</ref><ref>{{Cite web |last=Hesiod |date=2022-06-24 |title=Arius and Neoplatonism |url=https://minervawisdom.com/2022/06/24/arius-and-neoplatonism/ |access-date=2023-04-12 |website=Discourses on Minerva |language=en}}</ref><ref>{{Cite web |title=The Early Unitarians: Arius and His Followers |url=https://people.wku.edu/jan.garrett/arius.htm |access-date=2023-04-12 |website=people.wku.edu}}</ref><ref>{{Cite web |last=Spencer |first=Ian |title=Plato: proto-trinitarian, or the Father of Arianism? – Trinities |date=5 April 2007 |url=https://trinities.org/blog/plato-proto-trinitarian-or-the-father-of-arianism/ |access-date=2023-04-12 |language=en-US}}</ref><ref>{{Cite journal |last=Ribolov |first=Svet |date=2013-01-01 |title=A New Look at Arius' Philosophical Background |url=https://www.academia.edu/20120195 |journal=Church Studies |volume=10|pages=203–212}}</ref>

Arius's basic premise is that only God is independent of existing. Since the Son is dependent, he must, therefore, be called a creature.<ref>{{Cite web |title=Arianism {{!}} Definition, History, & Controversy {{!}} Britannica |url=https://www.britannica.com/topic/Arianism |access-date=2023-04-09 |website=www.britannica.com |language=en}}</ref> Arians put forward a question for their belief: "Has God birthed Jesus willingly or unwillingly?" This question was used to argue that Jesus is dependent for his existence since Jesus exists only because God wants him to be.<ref name=newmanreader/>

Arianism taught that the ''[[Logos (Christianity)|Logos]]'' was a divine being created by God the Father before the world's creation, serving as the medium for creation, and that the Son of God is subordinate to the Father.{{sfn|McClintock|Strong|1867|p=45|loc=Volume 7}} The concept of the ''Logos'' refers to an inner attribute of God associated with wisdom. Jesus is identified as the ''Logos'' due to a supposed resemblance to this inner aspect of God's nature.<ref name=newmanreader/>

A verse from [[Proverbs]] was used that, according to Arianism, spoke of the creation of the Son by God: "The Lord created me at the beginning of his work."<ref>{{bibleverse|Proverbs|8:22–25|HE}}</ref><ref name="FiorenzaGalvin1991">{{Cite book|last1=Schüssler Fiorenza|first1=Francis|url=https://books.google.com/books?id=btI0eD3aNvoC&pg=PA164|title=Systematic theology: Roman Catholic perspectives|last2=Galvin|first2=John P.|publisher=Fortress Press|year=1991|isbn=978-0-8006-2460-6|pages=164–|access-date=14 April 2010}}</ref> Therefore, they posited, the Son was rather the very first and the most perfect of God's creatures, and he was called "God" only by the Father's permission and power.{{sfn|Kelly|1978|loc=Chapter 9}}<ref>{{Cite book|last=Davis|first=Leo Donald|url=https://archive.org/details/firstsevenec_davi_1990_000_6702418/page/52|title=The First Seven Ecumenical Councils (325–787)|publisher=Liturgical Press|year=1983|isbn=978-0-8146-5616-7|location=Collegeville|pages=[https://archive.org/details/firstsevenec_davi_1990_000_6702418/page/52 52–54]}}</ref> The term "Son" is ambiguous, as Arians use [[Adoptionism|adoptionist]] theology to support the belief that Jesus was created ''ex nihilo'' by the Father.<ref name=newmanreader/>

Arians do not believe in the traditional doctrine of the [[Trinity]].<ref name="www-groups.dcs.st-and.ac.uk">{{Cite web |url=http://www-groups.dcs.st-and.ac.uk/history/Extras/Newton_Arian.html |title=Newton's Arian beliefs |publisher=School of Mathematics and Statistics, University of St Andrews |location=Scotland}}</ref>{{sfn|Phan|2011|p=72}} The letter of the Arian bishop [[Auxentius of Durostorum]]<ref name="faculty.georgetown.edu">{{Cite web |url=http://faculty.georgetown.edu/jod/texts/auxentius.trans.html |title=Auxentius on Wulfila: Translation by Jim Marchand}}</ref> regarding the Arian missionary [[Ulfilas]] ({{circa|311}}–383) gives an overview of Arian beliefs. Ulfilas, ordained by Arian bishop [[Eusebius of Nicomedia]], became a missionary to the [[Goths]] and believed that God the Father, the "unbegotten" Almighty, is the only true God.<ref name="bibleverse|John|17:3">{{bibleverse|John|17:3}}</ref> According to Auxentius, Ulfilas believed the Son of God, Jesus, the "only-begotten god",<ref>{{bibleverse|John|1:18}}</ref> was begotten before time began.<ref>{{bibleverse|Proverbs|8:22–29}}, {{bibleverse|Revelation|3:14}}, {{bibleverse|Colossians|1:15}}</ref> The [[Holy Spirit in Christianity|Holy Spirit]], he wrote, is the illuminating and sanctifying power of God. Using 1 Corinthians 8:5–6 as a [[proof text]]:

{{blockquote|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'' – θεός), the Father, from whom are all things and for whom we exist, and one Lord/Master (''[[kyrios]]'' – κύριος), Jesus Christ, through whom are all things and through whom we exist.|source={{bibleverse| 1 Corinthians| 8:5–6|NRSV}} }}

The creed of Ulfilas, which concludes the letter mentioned above,<ref name="faculty.georgetown.edu" /> distinguishes God the Father ("unbegotten"), who is the only true God, from the Son of God ("only-begotten") and the Holy Spirit, the illuminating and sanctifying power, which is neither God the Father nor the God the Son:

{{blockquote|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"<ref>{{bibleverse|Luke|24:49}}</ref> and again "But ye shall receive power, when the Holy Ghost is come upon you";<ref>{{bibleverse|Acts|1:8}}</ref> Neither God nor Lord, but the faithful minister of Christ; not equal, but subject and obedient in all things to the Son. And I believe the Son to be subject and obedient in all things to God the Father.|source={{harvnb|Heather|Matthews|1991|p=143}}}}

A letter from Arius to the Arian [[Eusebius of Nicomedia]] (died 341) states the [[Arian creeds|core beliefs of the Arians]]:

{{blockquote|Some of them say that the Son is an eructation, others that he is a production, others that he is also unbegotten. These are impieties to which we cannot listen, even though the heretics threaten us with a thousand deaths. But we say and believe and have taught, and do teach, that the Son is not unbegotten, nor in any way part of the unbegotten; and that he does not derive his subsistence from any matter; but that by his own will and counsel he has subsisted before time and before ages as perfect as God, only begotten and unchangeable, and that before he was begotten, or created, or purposed, or established, he was not. For he was not unbegotten. We are persecuted because we say that the Son has a beginning but that God is without beginning.|Theodoret: Arius's Letter to Eusebius of Nicomedia|translated in Peters' ''Heresy and Authority in Medieval Europe'', p. 41}}

Principally, the dispute between [[Trinitarianism]] and Arianism was about two questions:
* has the Son always existed eternally with the Father, or was the Son begotten at a certain time in the past?
* is the Son equal to the Father or subordinate to the Father?

For [[Constantine the Great|Constantine]], these were minor theological points 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.<ref name="Christianitytoday">{{Cite web |url=https://www.christianitytoday.com/history/people/theologians/athanasius.html |title=Athanasius, Five-time exile for fighting 'orthodoxy' |date=8 August 2008 |access-date=10 August 2018}}</ref>

For the theologians of the 19th century, it was already obvious that, in fact, Arius and Alexander/Athanasius did not have much to quarrel about; the difference between their views was very small, and the end of the fight was by no means clear during their quarrel, both Arius and Athanasius suffering a great deal for their own views. Arius was the father of [[Homoiousian]]ism, and Alexander was the father of [[Homoousian]]ism, which Athanasius championed. For those theologians, it was clear that Arius, Alexander, and Athanasius were far from a true doctrine of the Trinity, which developed later, historically speaking.{{sfn|Forrest|1856|p=6}}

Guido M. Berndt and [[Roland Steinacher]] state clearly that the beliefs of Arius were acceptable ("not especially unusual") to a huge number of orthodox clergy; this is the reason why such a major conflict was able to develop inside the Church since Arius's theology received widespread sympathy (or at least was not considered to be overly controversial) and could not be dismissed outright as individual heresy.{{sfn|Berndt|Steinacher|2014|p=}}

==Homoian Arianism==
Arianism had several different variants, including [[Eunomianism]] and [[Acacians|Homoian Arianism]]. Homoian Arianism is associated with [[Acacius of Caesarea|Acacius]] and [[Eudoxius of Antioch|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.{{sfn|Hanson|2005|pp=557–558}} Hanson lists twelve creeds that reflect the Homoian faith:{{sfn|Hanson|2005|pp=558–559}}
# The Second Sirmian Creed of 357
# The Creed of Nice (Constantinople) 360
# The creed put forward by [[Acacius of Caesarea|Acacius]] at Seleucia, 359
# The Rule of Faith of [[Ulfilas]]
# The creed uttered by [[Ulfilas]] on his deathbed, 383
# The creed attributed to [[Eudoxius of Antioch|Eudoxius]]
# The Creed of [[Auxentius of Milan]], 364
# The Creed of [[Germinius of Sirmium|Germinius]] professed in correspondence with [[Ursacius of Singidunum]] and [[Valens of Mursa]]
# [[Palladius of Ratiaria|Palladius's]] rule of faith
# 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|upright=1.1|[[Constantine the Great|Constantine]] burning Arian books, illustration from a compendium of [[canon law]], {{c.|825}}]]

In 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.<ref>{{cite book |last1=Löhr |first1=Winrich |chapter=Arius and Arianism |title=The Encyclopedia of Ancient History |date=23 October 2012 |pages=716–720 |doi=10.1002/9781444338386.wbeah05025|isbn=9781444338386 }}</ref>

By 325, the controversy had become significant enough that the Emperor [[Constantine the Great|Constantine]] called an assembly of bishops, the [[First Council of Nicaea]], which condemned Arius's doctrine and formulated the original [[Nicene Creed of 325]].<ref>{{Citation |title=The Seven Ecumenical Councils |url=http://www.ccel.org/ccel/schaff/npnf214.vii.iii.html |publisher=Christian Classics Ethereal Library |ref=NPNF2-14}}</ref> The Nicene Creed's central term, used to describe the relationship between the Father and the Son, is [[Homoousios]] ({{langx|grc|ὁμοούσιος}}),{{Sfn|Bethune-Baker|2004|p=}}<ref>{{Cite web|date=2012-05-22|title=Homoousios|url=https://episcopalchurch.org/library/glossary/homoousios|access-date=2021-01-16|website=Episcopal Church|language=en}}</ref><ref>{{Cite web|last=Farley|first=Fr Lawrence|title=The Fathers of Nicea: Why Should I Care?|url=https://www.oca.org/reflections/fr.-lawrence-farley/the-fathers-of-nicea-why-should-i-care|access-date=2021-01-16|website=www.oca.org|date=23 May 2015 }}</ref> 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.<ref>{{Cite web|title=Athanasian Creed {{!}} Christian Reformed Church|url=https://www.crcna.org/welcome/beliefs/creeds/athanasian-creed|access-date=2021-01-16|website=www.crcna.org|language=en}}</ref><ref>{{Cite web|title=The Athanasian Creed by R.C. Sproul|url=https://www.ligonier.org/learn/articles/athanasian-creed/|access-date=2021-01-16|website=Ligonier Ministries|language=en}}</ref>

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 or holy and was sent to Earth for the salvation of mankind,<ref name="www-groups.dcs.st-and.ac.uk" /> 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.<ref name="ritchies.net" /> Under Arianism, Christ was instead not consubstantial with God the Father 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]]).{{refn|"The oneness of Essence, the Equality of Divinity, and the Equality of Honor of God the Son with the God the Father."<ref name="Pomazansky">{{cite book |first=Michael (Protopresbyter) |last=Pomazansky |year=1984 |trans-title=Orthodox Dogmatic Theology: A concise exposition |title=Pravoslavnoye Dogmaticheskoye Bogosloviye |publisher=Saint Herman of Alaska Brotherhood |place=Platina, California |translator=Rose, Seraphim (Hieromonk) |language=en }}</ref>{{rp|pages=&nbsp;92–95}} }}

In the Arian view, God the Father is a [[deity]] and is divine; the Son of God is not a deity, but is still divine.<ref name="www-groups.dcs.st-and.ac.uk" /> God the Father sent Jesus to earth for salvation of mankind.<ref name="bibleverse|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,{{sfn|Lossky|1976|pp=50–51}} God the Father and God the Son and God the Holy Spirit all being uncreated.{{efn|As quoted by [[John Damascene]]:

{{blockquote|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]].<ref name="Pomazansky"/>{{rp|page=&nbsp;57}}}}}}

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.<ref name=Pomazansky/> 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.<ref name=Pomazansky/> The theological term for this submission is [[kenosis]]. This ecumenical council declared that Jesus Christ was true God, co-eternal and consubstantial (i.e., of the same substance) with God the Father.<ref>{{Cite web|title=Arius and the Nicene Creed {{!}} History of Christianity: Ancient|url=https://blogs.uoregon.edu/rel321f15drreis/2015/11/09/arius-and-the-nicene-creed/|access-date=2021-01-16|website=blogs.uoregon.edu}}</ref>{{efn|First, the central focus of the creed is the Trinitarian nature of God. The Nicene fathers argued that the Father was always a Father, and consequently that the Son always existed with him, co-equally and con-substantially. The Nicene fathers fought against the belief that the Son was unequal to the Father, because it effectively destroyed the unity of the Godhead. Rather, they insisted that such a view was in contravention of such Scriptures as John 10:30 "I and the Father are one" and John 1:1 "the Word was God." Saint Athanasius declared that the Son had no beginning, but had an "eternal derivation" from the Father, and therefore was co-eternal with him, and equal to God in all aspects. In a similar vein the Cappadocian Fathers argued that the Holy Spirit was also co-eternal with the Father and the Son and equal to God in all aspects. The Church Fathers held that to deny equality to any of the Persons of the Trinity was to rob God of existence and constituted the greatest heresy.<ref>{{cite web |date=2014-01-16 |title=3 things Christians should understand about the Nicene-Constantinopolitan creed |url=https://transformedblog.westernseminary.edu/2014/01/16/3-things-christians-should-understand-about-the-nicene-constantinopolitan-creed/ |access-date=2021-01-16 |website=Transformed |language=en-US |archive-date=18 June 2021 |archive-url=https://web.archive.org/web/20210618075711/https://transformedblog.westernseminary.edu/2014/01/16/3-things-christians-should-understand-about-the-nicene-constantinopolitan-creed/ |url-status=dead }}</ref>}}

Constantine is believed to have exiled those who refused to accept the Nicaean Creed—Arius himself, the deacon Euzoios, and the Libyan bishops Theonas of Marmarica and [[Secundus of Ptolemais]], along with 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 [[Book burning|burned]]. However, there is no evidence that his son and ultimate successor, [[Constantius II]], a Semi-Arian Christian, was exiled.{{Citation needed|date=January 2021}}

Although he was committed to maintaining what the [[Great 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.{{sfn|Kirsch|2004|p=}}{{sfn|Gibbon|1836|loc=Ch. XXI}}{{sfn|Freeman|2003|p=}}

At the [[First Synod of Tyre]] in AD 335, they brought accusations against [[Pope Athanasius I of Alexandria|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 336. Arius died on the way to this event in Constantinople. Some scholars suggest that Arius may have been poisoned by his opponents.{{sfn|Kirsch|2004|p=}} Eusebius and Theognis remained in the Emperor's favor; when Constantine -who had been a [[catechumen]] much of his adult life- accepted [[baptism]] on his deathbed, it was from Eusebius of Nicomedia.<ref name="Gonzalez 1984 1762"/>

=== Condemnation by the Council of Nicaea ===
Emperor [[Constantine the Great]] summoned the [[First Council of Nicaea]], which defined the dogmatic fundaments of Christianity; these definitions served to rebut the questions posed by Arians.{{sfn | Carroll | 1987 | p=12}} Since Arius was not a bishop, he was not allowed to sit on the council, and it was Eusebius of Nicomedia who spoke for him and the position he represented.<ref name="Gonzalez 1984 1762">{{Cite book|last=Gonzalez|first=Justo|url=https://archive.org/details/storyofchristian01gonz/page/188|title=The Story of Christianity Vol. 1|publisher=Harper Collins|year=1984|isbn=0-06-063315-8|page=[https://archive.org/details/storyofchristian01gonz/page/176 176]}}</ref> All the bishops who were there were in agreement with the major theological points of the [[proto-orthodoxy]],{{sfn|Ehrman|2003|p=250}} since at that time all other forms of Christianity "had by this time already been displaced, suppressed, reformed, or destroyed".{{sfn|Ehrman|2003|p=250}}{{sfn|Ehrman|2009|p=259}}

Although the proto-orthodox won the previous disputes, due to the more precise defining of [[orthodoxy]], they were vanquished with their own weapons, ultimately being declared heretics, not because they would have fought against ideas regarded as theologically correct, but because their positions lacked the precision and refinement needed by the fusion of several contradictory theses accepted at the same time by later orthodox theologians.{{sfn|Ehrman|2003|pp=253–255}}

Of the roughly 300 bishops in attendance at the [[First Council of Nicaea|Council of Nicaea]], two bishops did not sign the [[Nicene Creed]] that condemned Arianism.{{sfn|Chadwick|1960|pp=171–195}} Constantine the Great also ordered a penalty of death for those who refused to surrender the Arian writings:

{{blockquote|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.&nbsp;... |Edict by Emperor Constantine against the Arians<ref>{{Cite web |url=http://www.fourthcentury.com/index.php/urkunde-33 |title=Emperor Constantine's Edict against the Arians |date=23 January 2010 |publisher=fourthcentury.com |url-status=dead |archive-url=https://web.archive.org/web/20110819215807/http://www.fourthcentury.com/index.php/urkunde-33 |archive-date=19 August 2011 |access-date=20 August 2011 |df=dmy}}</ref>
}}

Ten years after the Council of Nicaea, [[Constantine the Great]], who was himself later baptized by the Arian bishop [[Eusebius of Nicomedia]] in 337 AD,<ref name="e446">{{Bulleted list|{{cite book | last=Lenski | first=Noel Emmanuel | title=The Cambridge Companion to the Age of Constantine | publisher=Cambridge University Press | series=Cambridge Companions to the Ancient World | issue=v. 13 | year=2006 | isbn=978-0-521-52157-4 | chapter=The Reign of Constantine | chapter-url=https://books.google.com/books?id=cfRTip1qBJcC&pg=PA82 | access-date=18 September 2024 | page=82 | quote=Instead, only 80 kilometers into his journey the infirm emperor fell deathly ill at Nicomedia, where he received baptism at the hands of the Arianizing bishop Eusebius.}}|{{cite book | last=Smith | first=Kyle | title=Constantine and the Captive Christians of Persia: Martyrdom and Religious Identity in Late Antiquity | publisher=University of California Press | series=Transformation of the Classical Heritage | year=2019 | orig-year=2016| isbn=978-0-520-30839-8 | url=https://books.google.com/books?id=snSvDwAAQBAJ&pg=PA58 | access-date=18 September 2024 | page=58 fn. 41 | quote=That the Arian bishop Eusebius of Nicomedia presided over Constantine’s baptism was perhaps the most embarrassing aspect of the emperor’s last  days for some commentators writing several centuries later. Theophanes, a ninth-century Byzantine chronicler, claims it is a lie and that the bishop Sylvester baptized Constantine in Rome.}}|{{cite book | last=Kaatz | first=Kevin W. | title=Early Controversies and the Growth of Christianity | publisher=Bloomsbury Publishing | series=Praeger Series on the Ancient World | year=2012 | isbn=978-0-313-38360-1 | url=https://books.google.com/books?id=OE_EEAAAQBAJ&pg=PA113 | access-date=18 September 2024 | page=113}}|{{cite book | last1=Canella | first1=Tessa | chapter=Sylvester I | editor-last1=Hunter | editor-first1=David G. | editor-last2=Geest | editor-first2=Paul van | editor-last3=Lietaert Peerbolte | editor-first3=L. J. | title=Brill encyclopedia of early Christianity online | publisher=Brill | publication-place=Leiden | year=2018 | issn=2589-7993 | oclc=1079362334 | chapter-url=https://www.academia.edu/43555504 | quote=Its purpose was also to hand down another version of Constantine's conversion, one that was different to that disseminated by pagan sources, and especially to amend the historical memory of the Arian baptism that the emperor received at the end of his life, and instead to attribute an unequivocally orthodox baptism to him, imparted by Sylvester himself to a leprous and persecuting Constantine.}}}}</ref><ref name="Gonzalez 1984 1762" />{{sfn|Chapman|1909}} 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 detractors, such as "murder, illegal taxation, sorcery, and treason", following his refusal to readmit Arius into fellowship.<ref name="Christianitytoday" /> Athanasius was exiled to [[Trier]] (in modern [[Germany]]) following his conviction at [[Tyre, Lebanon|Tyre]] of conspiracy, and Arius was, effectively, exonerated.<ref>[[Socrates of Constantinople]], ''Church History'', book 1, chapter 33. Anthony F. Beavers, ''Chronology of the Arian Controversy''.</ref>

Athanasius eventually returned to Alexandria in 346, after the deaths of both Arius and Constantine. Though Arianism had spread, Athanasius and other [[Nicene Christianity|Nicene Christian]] church leaders crusaded against Arian theology, and Arius was [[Anathema|anathemised]] and condemned as a heretic once more at the ecumenical [[First Council of Constantinople]] of 381, attended by 150 bishops.<ref>{{Cite web|title=First Council of Constantinople, Canon 1|url=http://www.ccel.org/ccel/schaff/npnf214.ix.viii.i.html|publisher=ccel.org}}</ref><ref name="Christianitytoday" /> The Roman Emperors [[Constantius II#Christianity under Constantius|Constantius II]] (337–361) and [[Valens#Struggles with the religious nature of the Empire|Valens]] (364–378) were Arians or [[Semi-Arianism|Semi-Arians]], as was the first [[King of Italy]], [[Odoacer]] (433?–493), and the [[Kingdom of the Lombards|Lombards]] were also Arians or Semi-Arians until the 7th century. The ruling elite of [[Visigothic Spain]] was Arian until 589. Many [[Goths]] adopted Arian beliefs upon their conversion to Christianity. The [[Vandals]] actively spread Arianism in North Africa.

===Aftermath of Nicaea===
[[File:PalatiumTheodoricMosaicDetail.jpg|thumb|Once the orthodox Trinitarians succeeded in defeating Arianism, they [[Iconoclasm|censored]] any signs that the perceived heresy left behind. This mosaic in the [[Basilica of Sant'Apollinare Nuovo]] in Ravenna has had images of the Arian king, Theoderic, and his court removed. On some columns their hands remain.]]

The First 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 [[Monarchianism|monarchianist]] [[Christology]]. Both the man and his teaching, including the term ''homoousios'', had been condemned by the [[Synods of Antioch]] in 269.{{sfn|Chapman|1911}}
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 [[Roman Empire]], actually encouraged the Arians and set out to reverse the Nicene Creed.<ref>{{Cite web|last=Hall|first=Christopher A.|title=How Arianism Almost Won|url=https://www.christianitytoday.com/history/issues/issue-85/how-arianism-almost-won.html|access-date=2021-01-16|website=Christian History {{!}} Learn the History of Christianity & the Church|date=July 2008 |language=en}}</ref> His advisor in these affairs was Eusebius of Nicomedia, who had already at the Council of Nicaea been the head of the Arian party, and 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.<ref>{{Cite web|last=Reardon|first=Patrick Henry|title=Athanasius|url=https://www.christianitytoday.com/history/people/theologians/athanasius.html|access-date=2021-01-16|website=Christian History {{!}} Learn the History of Christianity & the Church|date=8 August 2008 |language=en}}</ref> In 355 Constantius became the sole Roman 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]].{{sfn|Chapman|1910}}

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.{{sfn|Chapman|1912}} This confession was later known as the Blasphemy of Sirmium.

<blockquote>
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;<ref>{{Cite web |url=http://www.fourthcentury.com/index.php/second-creed-of-sirmium-or-the-blasphemy-of-sirmium/ |title=Second Creed of Sirmium or 'The Blasphemy of Sirmium' |website=www.fourthcentury.com |access-date=2017-03-09}}</ref></blockquote>

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's teachings and, in another attempted compromise wording, described the Son as being like (''[[Acacians|homoios]]'') the Father. A third group explicitly called upon Arius and described the Son as unlike (''[[Anomoeanism|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.{{sfn|Kelly|1978|p=249}}

The debates among these groups resulted in numerous synods, among them the [[Council of Serdica]] in 343, the [[Fourth 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. This lead the pagan observer [[Ammianus Marcellinus]] to comment sarcastically: "The highways were covered with galloping bishops."<ref>{{Cite book|last=Schaff|first=Philip|url=https://books.google.com/books?id=uK3oDwAAQBAJ&q=%22The+highways+were+covered+with+galloping+bishops.%22&pg=PT1710|title=The Complete History of the Christian Church (With Bible)|date=2019-12-18|publisher=e-artnow|isbn=|location=|pages=|language=en|quote=The pagan Ammianus Marcellinus says of the councils under Constantius: "The highways were covered with galloping bishops;" and even Athanasius rebuked the restless flutter of the clergy.}}</ref> None of these attempts was 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."<ref>{{Cite news|date=1999-09-09|title=The history of Christianity's greatest controversy|work=Christian Science Monitor|url=https://www.csmonitor.com/1999/0909/p21s1.html|access-date=2021-01-16|issn=0882-7729}}</ref><ref>{{Cite web|title=On battling Arianism: then and now|url=https://legatus.org/news/on-battling-arianism-then-and-now|access-date=2021-01-16|website=Legatus|language=en}}</ref>

After Constantius's death in 361, his successor [[Julian (emperor)|Julian]], a devotee of [[State religion of Rome|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 increased dissension among Nicene Christians. The emperor [[Valens]], however, revived Constantius's policy and supported the "Homoian" party,{{sfn|Macpherson|1912}} exiling bishops and often using force. During this persecution many bishops were exiled to the other ends of the Roman Empire, e.g., Saint [[Hilary of Poitiers]] to the eastern provinces. These contacts and their common plight led to a rapprochement between the western supporters of the Nicene Creed and the ''homoousios'' and the eastern Semi-Arians.

===Council of Constantinople===
{{Main|Theodosius I}}
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. Valens died in the [[Battle of Adrianople]] in 378 and was succeeded by [[Theodosius I]], who adhered to the Nicene Creed.{{efn|Early in his reign, during a serious illness, Theodosius had accepted Christian baptism. In 380 he proclaimed himself a Christian of the Nicene Creed, and he called a council at Constantinople to put an end to the Arian heresy (which, contrary to Nicene doctrine, claimed Jesus was created), which had divided the empire for over half a century. At Constantinople, 150 bishops gathered and revised the Nicene Creed of A.D.&nbsp;325 into the creed we know today. Arianism has never made a serious challenge since.<ref>{{cite web |title=Theodosius I |url=https://www.christianitytoday.com/history/people/rulers/theodosius-i.html|access-date=2021-01-16 |website=Christian History |date=8 August 2008 |language=en}}</ref>}} This allowed for settling the dispute. Theodosius's wife St [[Aelia Flacilla|Flacilla]] was instrumental in his campaign to end Arianism.<ref>{{Cite book |last=Holum |first=Kenneth G. |url=https://books.google.com/books?id=_JUhQwWO6dwC |title=Theodosian Empresses: Women and Imperial Dominion in Late Antiquity |date=1982 |publisher=University of California Press |isbn=978-0-520-04162-2 |language=en|page=22}}</ref>

Two days after Theodosius arrived in Constantinople, 24 November 380, he expelled the [[Arian]] bishop, [[Demophilus of Constantinople]], and surrendered the churches of that city to [[Gregory of Nazianzus]], the [[Homoiousian]] 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 edict that all their subjects should profess the faith of the bishops of Rome and Alexandria (i.e., the Nicene faith),<ref>{{cite web |first=J.B. |last=Bury |title=History of the Later Roman Empire |at=Vol.&nbsp;1 Chap.&nbsp;XI |website=penelope.uchicago.edu |publisher=University of Chicago |url=https://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/BURLAT/11*.html |access-date=2021-01-16}}</ref><ref>{{Cite web |url=http://www.ccel.org/ccel/schaff/npnf202.iii.xii.iv.html |title=Sozomen's Church History VII.4 |publisher=ccel.org}}</ref> 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's accession, he managed to achieve unity on the basis of the Nicene Creed. In 381, at the [[First Council of Constantinople|Second Ecumenical Council]] in Constantinople, a group of mainly Eastern bishops assembled and accepted the [[Nicene Creed of 381]],<ref>The text of this version of the [[Nicene Creed]] is available at {{Cite web |url=http://www.ccel.org/ccel/schaff/npnf214.ix.iii.html |title=The Holy Creed Which the 150 Holy Fathers Set Forth, Which is Consonant with the Holy and Great Synod of Nice |publisher=ccel.org |access-date=27 November 2010}}</ref> which was supplemented in regard to the [[Holy Spirit in Christianity|Holy Spirit]], as well as some other changes: see [[Comparison of Nicene Creeds of 325 and 381]]. This is generally considered the end of the dispute about the Trinity and the end of Arianism among the Roman, non-Germanic peoples.<ref>{{Cite web |title=Arianism {{!}} Definition, History, & Controversy {{!}} Britannica |url=https://www.britannica.com/topic/Arianism |access-date=2022-04-20 |website=www.britannica.com |language=en}}</ref>

==Among medieval Germanic tribes==
{{Main|Christianity in the 5th century|Germanic Christianity|Gothic Christianity|Kingdom of the Lombards|Visigothic Kingdom}}
[[File:Ravenna — Arian Baptistry — Ceiling mosaic.jpg|thumb|250x250px|The ceiling mosaic of the [[Arian Baptistery]], built in [[Ravenna]] by the [[Ostrogothic Kingdom|Ostrogothic King]] [[Theodoric the Great]]]]
During 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 [[Goths|Gothic tribes]] across the [[Danube]], a mission favored for political reasons by the Emperor [[Constantius II]]. The [[Homoians]] in the [[Danubian provinces]] played a major role in the [[Gothic Christianity|conversion of the Goths to Arianism]].<ref name="Szada 2021">{{cite journal |last=Szada |first=Marta |date=February 2021 |title=The Missing Link: The Homoian Church in the Danubian Provinces and Its Role in the Conversion of the Goths |journal=Zeitschrift für Antikes Christentum / Journal of Ancient Christianity |location=[[Berlin]] and [[Boston]] |publisher=[[De Gruyter]] |volume=24 |issue=3 |pages=549–584 |doi=10.1515/zac-2020-0053 |s2cid=231966053 |eissn=1612-961X |issn=0949-9571}}</ref>

[[Gothic Bible|Ulfilas's translation of the Bible into Gothic language]] and his initial success in converting the Goths to Arianism was strengthened by later events. The conversion of Goths led to a widespread diffusion of Arianism among other Germanic tribes as well, the [[Vandals]], [[Lombards|Langobards]], [[Svevi]], and [[Burgundians]].<ref name="JE2"/> 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.<ref name="JE2"/>

The conflict in the 4th century had seen Arian and Nicene factions struggling for control of Western Europe. In contrast, among the Arian German kingdoms established in the collapsing Western Empire in the 5th century, there existed 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.<ref>{{Cite web|last=|first=|date=2016-12-16|title=7.5: Successor Kingdoms to the Western Roman Empire|url=https://human.libretexts.org/Bookshelves/History/World_History/Book%3A_World_History_-_Cultures_States_and_Societies_to_1500_(Berger_et_al.)/07%3A_Western_Europe_and_Byzantium_circa_500-1000_CE/7.05%3A_Successor_Kingdoms_to_the_Western_Roman_Empire|access-date=2021-01-16|website=Humanities LibreTexts|language=en|quote=Most of them were Christians, but, crucially, they were not Catholic Christians, who believed in the doctrine of the Trinity, that God is one God but three distinct persons of the Father, the Son (Jesus Christ), and the Holy Spirit. They were rather Arians, who believed that Jesus was lesser than God the Father (see Chapter Six). Most of their subjects, however, were Catholics.}}</ref>

The Arian Germanic tribes were generally tolerant towards Nicene Christians and other religious minorities, including the [[Jews]].<ref name="JE2"/>

The apparent resurgence of Arianism after Nicaea was more an anti-Nicene reaction exploited by Arian sympathizers than a pro-Arian development.{{sfn|Ferguson|2005|p=200}} By the end of the 4th century, it had surrendered its remaining ground to [[Trinitarianism]]. In Western Europe, Arianism, which had been taught by [[Ulfilas]], the Arian missionary to the Germanic tribes, was dominant among the [[Goths]], [[Lombards|Langobards]] and [[Vandals]].<ref>{{Cite journal|last=Fanning|first=Steven C.|date=1981-04-01|title=Lombard Arianism Reconsidered|url=https://www.journals.uchicago.edu/doi/abs/10.2307/2846933|journal=Speculum|volume=56|issue=2|pages=241–258|doi=10.2307/2846933|jstor=2846933|s2cid=162786616|issn=0038-7134|url-access=subscription}}</ref> 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.<ref>{{Cite web|last=|first=|date=|title=Clovis of the Franks {{!}} British Museum|url=https://www.britishmuseum.org/collection/term/BIOG141386|access-date=2021-01-16|website=www.britishmuseum.org}}</ref><ref>{{Cite web|date=3 April 2019|title=Goths and Visigoths|url=https://www.history.com/topics/ancient-rome/goths-and-visigoths|access-date=2021-01-16|website=HISTORY|language=en}}</ref>

The [[Franks]] and the [[Anglo-Saxons]] were unlike the other Germanic peoples in that they entered the Western Roman Empire as [[Germanic paganism|Pagans]] and were converted to [[Chalcedonian Christianity]], led by their kings, [[Clovis I]] of the [[Christianity in Gaul|Franks]], and [[Æthelberht of Kent]] and others in [[Christianity in Gaul|Britain]].<ref>Frassetto, Michael, ''Encyclopedia of barbarian Europe'', (ABC-Clio, 2003), p. 128.</ref>

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.<ref>Procopius, Secret Histories, Chapter 11, 18</ref> Following their final defeat at the [[Battle of Mons Lactarius]] in 553, the [[Ostrogoths]] went back north and re-settled in south Austria.{{Citation needed|date=January 2021}}

<gallery>
File:CodexArgenteus06.jpg|A page from the ''[[Codex Argenteus]]'', a 6th-century [[illuminated manuscript]] of the [[Gothic Bible]]
</gallery>

==From the 5th to the 7th century==
[[File:Christian states 495 AD (en).svg|thumb|upright=1.4|Arian and [[Chalcedonian Christianity|Chalcedonian]] kingdoms in 495]]

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 through their bishop [[Wulfila]]), which led to Arianism being a religious factor in various wars in the Roman Empire.{{efn|The inhibiting and paralyzing force of superstitious beliefs penetrated to every department of life, and the most primary and elementary activities of society were influenced. War, for example, was not a simple matter of a test of strength and courage, but supernatural matters had to be taken carefully into consideration. When [[Clovis I|Clovis]] said of the Goths in southern Gaul, 'I take it hard that these Arians should hold a part of the Gauls; let us go with God's aid and conquer them and bring the land under our dominion', [note: see p. 45 (Book II:37)] he was not speaking in a hypocritical or arrogant manner but in real accordance with the religious sentiment of the time. What he meant was that the Goths, being heretics, were at once enemies of the true God and inferior to the orthodox Franks in their supernatural backing. Considerations of duty, strategy, and self-interest all reinforced one another in Clovis's mind. However, it was not always the orthodox side that won. We hear of a battle fought a few years before Gregory became Bishop of Tours between King [[Sigebert I|Sigebert]] and the [[Huns]], [note: Book IV:29] in which the Huns 'by the use of magic arts caused various false appearances to arise before their enemies and overcame them decisively.<ref>{{cite book |title=History of the Franks |author1=Gregory of Tours|author1-link=Gregory of Tours |last2=Brehaut |first2=Earnest |year=1916 |pages=ix–xxv |chapter=Introduction| chapter-url=http://www.fordham.edu/halsall/basis/gregory-hist.html}}</ref>}}

In the west, organized Arianism survived in North Africa, in Hispania, and parts of Italy until it was suppressed in the 6th and 7th centuries. [[Visigothic Spain]] converted to [[Nicene Christianity]] through their king [[Reccared I]] at the [[Third Council of Toledo]] in 589.<ref>{{Cite journal |last=Thompson |first=E. A. |year=1960 |title=The Conversion of the Visigoths to Catholicism |journal=Nottingham Medieval Studies |volume=4 |page=4 |doi=10.1484/J.NMS.3.5}}</ref> [[Grimoald, King of the Lombards]] (662–671), and his young son and successor [[Garibald]] (671), were the last Arian kings in Europe.<ref>{{Cite web|date=2011-05-23|title=German Tribes org Lombard Kings|url=http://www.germantribes.org/tribes/Lombards/Lombard%20Rulers/kingsline.htm|access-date=2021-01-16|archive-url=https://web.archive.org/web/20110523123243/http://www.germantribes.org/tribes/Lombards/Lombard%20Rulers/kingsline.htm|archive-date=23 May 2011}}</ref><ref>{{Cite web|title=GARIBALDO, re dei Longobardi in "Dizionario Biografico"|url=https://www.treccani.it/enciclopedia/re-dei-longobardi-garibaldo_(Dizionario-Biografico)|access-date=2021-01-16|website=www.treccani.it|language=it-IT}}</ref>

==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 [[Michael Servetus]]—who was burned alive by the orders of [[John Calvin]] in 1553—were promulgated by [[Giorgio Biandrata]] and others into [[Poland]] and [[Transylvania]].<ref>[[Roland Bainton]], ''Hunted Heretic. The Life and Death of Michael Servetus''</ref>

The anti-Trinitarian wing of the [[Polish Reformation]] separated from the [[Calvinist]] {{lang|la|ecclesia maior}} to form the {{lang|la|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 [[Unitarianism|Unitarians]] such as [[John Biddle (Unitarian)|John Biddle]]; though in denial of the [[pre-existence of Christ]] they were again largely Socinians, not Arians.<ref>[[George Huntston Williams]]. ''The Radical Reformation'', 3rd edition. Volume 15 of Sixteenth Century Essays and Studies. Ann Arbor, MI: Edwards Brothers, 1992</ref>

In 1683, when [[Anthony Ashley Cooper, 1st Earl of Shaftesbury]], lay dying in Amsterdam—driven into exile by [[Exclusion Crisis|his outspoken opposition to King Charles II]]—he spoke to the minister [[Robert Ferguson (minister)|Robert Ferguson]], and professed himself an Arian.<ref>{{cite ODNB | last=Harris | first=Tim | title=Oxford Dictionary of National Biography | chapter=Cooper, Anthony Ashley, first earl of Shaftesbury (1621–1683), politician | date=2004-09-23 | isbn=978-0-19-861412-8 | doi=10.1093/ref:odnb/6208}}</ref>

In the 18th century the "dominant trend" in [[Georgian era|Britain]], particularly in [[Latitudinarianism]], was toward Arianism, with which [[Samuel Clarke]], [[Benjamin Hoadly]], [[William Whiston]] and [[Isaac Newton]] are associated.<ref>William Gibson, Robert G. Ingram ''Religious identities in Britain, 1660–1832'' p.&nbsp;92</ref> To quote the ''Encyclopædia Britannica''{{'s}} article on Arianism: "In modern times some [[Unitarianism|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."<ref>"Arianism." ''Encyclopædia Britannica''. Encyclopædia Britannica 2007 Deluxe Edition. Chicago: 2007.</ref>

== Today ==

The teachings of the first two ecumenical councils that entirely reject Arianism are held by: the [[Catholic Church]], the [[Eastern Orthodox Church]], the [[Oriental Orthodox Churches]], the [[Assyrian Church of the East]]; almost all historic [[Protestant]] churches including [[Lutheranism|Lutheran]], [[Calvinism|Reformed]], [[Presbyterianism|Presbyterian]], [[Continental Reformed]], [[Congregationalist]], [[Anglicanism|Anglican]], [[Methodism|Methodist]], [[Baptist]], and [[International Federation of Free Evangelical Churches|Free Evangelical]]; all entirely reject the teachings associated with Arianism.

Modern groups that currently appear to embrace some of the principles of Arianism include [[Unitarianism|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 very similar to them.<ref>{{Cite web|title=Trinity > Unitarianism (Stanford Encyclopedia of Philosophy)|url=https://plato.stanford.edu/entries/trinity/unitarianism.html|access-date=2021-01-16|website=plato.stanford.edu}}</ref><ref>{{Cite web|date=2020-06-28|title=The Trinity and other gods|url=https://mbcpathway.com/2020/06/28/the-trinity-and-other-gods/|access-date=2021-01-16|website=Pathway|language=en-US}}</ref><ref>{{Cite web|date=2010-05-04|title=Arianism is taught by the Jehovah's Witness organization|url=https://carm.org/jehovahs-witnesses/arianism-and-its-influence-today/|access-date=2021-01-16|website=Christian Apologetics & Research Ministry|language=en-US}}</ref>

===Jehovah's Witnesses===
{{Main|Jehovah's Witnesses beliefs#God|Jehovah's Witnesses beliefs#Jesus Christ}}

[[Jehovah's Witnesses]] are often referred to as "modern-day Arians",<ref>Institute for Metaphysical Studies – [https://books.google.com/books?id=KRkzOWYc7JkC&pg=PA210 The Arian Christian Bible] – Metaphysical Institute, 2010. p.&nbsp;209. Retrieved 10 June 2014.</ref><ref>Adam Bourque – [http://www.miskeptics.org/2012/07/ten-things-you-didnt-know-about-jehovahs-witnesses/ Ten Things You Didn't Know about Jehovah's Witnesses.] {{Webarchive|url=https://web.archive.org/web/20140714222727/http://www.miskeptics.org/2012/07/ten-things-you-didnt-know-about-jehovahs-witnesses/ |date=14 July 2014 }} Michigan Skeptics Association. Retrieved 10 June 2014.</ref> usually by [[Criticism of Jehovah's Witnesses|their opponents]],<ref>{{Cite web |url=http://www.believersweb.org/view.cfm?ID=644 |title=Modern Day Arians: Who Are They? |last=Dorsett |first=Tommy |date=29 April 2003 |access-date=2 May 2012}}</ref><ref>{{Cite web |url=http://www.bible.ca/trinity/trinity-history-arius.htm |title=Trinity: Arius and the Nicene Creed |access-date=2 May 2012}}</ref><ref>{{Cite web |url=http://www.fatheralexander.org/booklets/english/jehovah_e.htm |title=Jehovah's Witnesses |last=Young |first=Alexey |access-date=2 May 2012}}</ref> although Jehovah's Witnesses themselves have denied these claims.<ref name="Watchtower">{{cite magazine |url=https://wol.jw.org/en/wol/d/r1/lp-e/1984647#h=5:320-5:542 |title=We Worship What We Know |date=1 September 1984 |magazine=[[The Watchtower]] |publisher=[[Watch Tower Bible and Tract Society of Pennsylvania]] |pages=25–30 |via=Watchtower Online Library |access-date=28 October 2020}}</ref> Significant similarities in doctrine include the identification of the Father as the only true God and of Jesus Christ as the first creation of God and the intermediate agent in the creation of all other things. They also deny the personhood of the [[Holy Spirit in Christianity|Holy Spirit]], which some Arians historically affirmed. Jehovah's Witnesses exclusively worship and pray to God the Father, or [[Jehovah]], only through Jesus (the Son) as a mediator.<ref name="Watchtower"/><ref>{{cite magazine |url=http://wol.jw.org/en/wol/d/r1/lp-e/102013286 |title=Should You Believe in the Trinity? |date=August 2013 |magazine=[[Awake!]] |publisher=[[Watch Tower Bible and Tract Society of Pennsylvania]] |pages=12–13 |via=Watchtower Online Library |access-date=28 October 2020}}</ref>

=== Iglesia ni Cristo ===
{{Main|Iglesia ni Cristo}}
[[Iglesia ni Cristo]]'s [[Christology]] has parallels with Arianism in that it affirms that the Father is the only true God, but it denies the preexistence of Christ. Thus, Iglesia ni Cristo is [[Socinianism|Socinian]] rather than Arian in its Christology.<ref>{{Cite web|url=https://iglesianicristo.net/|title=Iglesia Ni Cristo (Church Of Christ)|date=16 June 2020}}</ref>

===Other Socinian groups===
Other Biblical Unitarians such as the [[Christadelphians]]<ref>Pearce F. ''[https://thechristadelphian.com/read-jesus-son-of-god Jesus: God the Son or Son of God?] {{Webarchive|url=https://web.archive.org/web/20190718225758/https://thechristadelphian.com/read-jesus-son-of-god |date=18 July 2019 }}'' CMPA</ref> and [[Church of God General Conference]]{{sfn | Buzzard | Hunting | 1998 | p=}} are also typically [[Socinianism|Socinian]] rather than Arian in their Christology.

===The Church of Jesus Christ of Latter-day Saints===
{{Main|Beliefs and practices of The Church of Jesus Christ of Latter-day Saints}}

[[The Church of Jesus Christ of Latter-day Saints]] (LDS Church) teaches a [[Nontrinitarianism|nontrinitarian]] [[Beliefs and practices of The Church of Jesus Christ of Latter-day Saints#God the Father, Jesus Christ, and the Holy Ghost|theology]] concerning the nature of the Godhead. Similarities between LDS doctrines and Arianism were alleged as early as 1846.<ref>Mattison, Hiram. ''[https://books.google.com/books?id=cQtMAAAAYAAJ&dq=mormon+arianism&pg=PR1 A Scriptural Defence of the Doctrine of the Trinity: Or a Check to Modern Arianism as Taught by Campbellites, Hicksites, New Lights, Universalists and Mormons, and Especially by a Sect Calling Themselves "Christians"]''. L. Colby, 1846.</ref> There are a number of key differences between Arianism and Latter-day Saint theology. Whereas Arianism is a unitarian Christian form of [[classical theism]], Latter-day Saint theology is a non-trinitarian (but not unitarian) form of Christianity outside of classical theism. Arianism also teaches that God is eternal, was never a man, and could not incarnate as a man; in contrast, the LDS Church teaches that "God Himself is an exalted man, perfected, enthroned, and supreme."<ref>{{cite web |title=Exaltation |url=https://www.churchofjesuschrist.org/study/manual/gospel-principles/chapter-47-exaltation?lang=eng |website=The Church of Jesus Christ of Latter-day Saints |access-date=2023-05-01}}</ref>

Whereas Arianism denies that humans can become gods, the LDS Church affirms that humans can become gods through exaltation.<ref>{{Mormonverse|D&C|132:20}}</ref> Whereas Arianism teaches that the Son was created, the LDS Church also teaches that the Son was procreated as a literal spirit child of the Heavenly Father and the [[Heavenly Mother (Mormonism)|Heavenly Mother]]<ref>{{cite web|url=https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/mother-in-heaven?lang=eng|access-date=2023-05-20|title=Mother in Heaven|website=The Church of Jesus Christ of Latter-day Saints}}</ref> and denies any form of [[creatio ex nihilo|creation ''ex nihilo'']]; the creation of Christ ''ex nihilo'' is, in contrast, a fundamental premise of Arianism.<ref>{{Cite web|last=McBride|first=Matthew|title='Man Was Also in the Beginning with God'|url=https://www.churchofjesuschrist.org/study/manual/revelations-in-context/man-was-also-in-the-beginning-with-god?lang=eng|access-date=2021-04-03|website=Church of Jesus Christ}}</ref>

The LDS church, in contrast to the Arian teaching that God is incorporeal, also teaches that God has a tangible body: "The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us."<ref>{{Mormonverse|D&C|130:22}}</ref> Arianism traditionally taught that God is incomprehensible even to the Son. In contrast, the LDS Church rejects the doctrine that God is incomprehensible.<ref name="Jeffrey R. Holland 2007, pg. 40">{{Citation |last=Holland |first=Jeffrey R. |title=The Only True God and Jesus Christ Whom He Hath Sent |date=November 2007 |url=https://www.churchofjesuschrist.org/study/ensign/2007/11/the-only-true-god-and-jesus-christ-whom-he-hath-sent |work=[[Ensign (LDS magazine)|Ensign]] |page=40 |author-link=Jeffrey R. Holland}}</ref> Though Arianism teaches that Christ is ontologically inferior and subordinate to the Father, the LDS Church teaches that Christ is equal in power and glory with the Father.

The LDS Church teaches that the Father, Son, and Holy Spirit are three separate beings united in purpose: "the Father, the Son and the Holy Spirit (or Holy Ghost){{nbsp}}[...] are three physically separate beings, but fully one in love, purpose and will",<ref>{{cite web |title= The Trinity of traditional Christianity is referred to as the Godhead |url=https://newsroom.churchofjesuschrist.org/article/godhead#:~:text=The%20Trinity%20of%20traditional%20Christianity%20is%20referred%20to,the%20Godhead%20differ%20from%20those%20of%20traditional%20Christianity. |website=Newsroom of The Church of Jesus Christ of Latter-day Saints |access-date=2021-08-09}}</ref> as illustrated in Jesus' [[Farewell Prayer]], his [[Baptism of Jesus|baptism]] at the hands of [[John the Baptist]], his [[Transfiguration of Jesus|transfiguration]], and the [[Saint Stephen#Martyrdom|martyrdom of Stephen]].<ref>{{cite web |title=Gospel Topics: Godhead |url= https://www.churchofjesuschrist.org/study/manual/gospel-topics/godhead?lang=eng |website=The Church of Jesus Christ of Latter-day Saints |access-date=2021-08-09}}</ref> Thus, the church's first [[Articles of Faith (Latter Day Saints)|Article of Faith]] states: "We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost."<ref>{{Mormonverse|Articles of Faith|1}}</ref>

Latter-day Saints believe that the three are collectively "one eternal God"<ref>{{lds|Alma|alma|11|44}}</ref> but reject the [[Nicene Creed|Nicene]] definition of the [[Trinity]], that the three are [[Consubstantiality|consubstantial]].<ref name="Jeffrey R. Holland 2007, pg. 40"/> In some respects, Latter-day Saint theology is more similar to [[social trinitarianism]] than to Arianism.

===Spiritism===
According to the [[reincarnation]]ist religion of [[Kardecist spiritism|Spiritism]] started by French educator [[Allan Kardec]] in the 19th century, Jesus is the highest-order of spirit that has ever incarnated on Earth and is distinct from God, by whom he was created. Jesus is not considered God or part of God as in Nicene Christianity, but is nonetheless the ultimate model of human love, intelligence, and forgiveness,<ref>{{cite book|author=Zimmermann|first=Zalmino|title=Theory of Mediumship|publisher=Allan Kardec|year=2011|pages=380–381}}</ref> often cited as the governor of Earth.

==See also==
{{Portal|Christianity}}
{{Columns-list|colwidth=15em|
* [[Adoptionism]]
* [[Arian controversy]]
* [[Arian creeds]]
* [[First Council of Nicaea]]
* [[Germanic Christianity]]
* [[Gothic Bible]]
*[[God-man (Christianity)]]
* [[History of Unitarianism#Historical antecedents|History of Unitarianism]]
* [[Jehovah's Witnesses]]
* [[Monarchianism]]
* [[Nontrinitarianism]]
* [[Sabellianism]]
* [[Socinianism]]
* [[Subordinationism]]

}}

==References==
=== Notes ===
{{notelist|1}}

===Citations===
{{reflist}}

===Sources===
{{refbegin|30em|indent=yes}}
*{{cite book|author=Athanasius|authorlink=Athanasius |title=Athanasius Werke|url=https://books.google.com/books?id=O2f2GAAACAAJ|year=1934|publisher=Walter de Gruyter|language=de|isbn=978-3-11-019104-2|trans-title=The Works of Athanasius}}
*{{cite book|author=Athanasius of Alexandria|author-link=Athanasius of Alexandria|title=History of the Arians|at=[http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-47.htm Part I], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-48.htm Part II], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-49.htm Part III], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-50.htm Part IV], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-51.htm Part V], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-52.htm Part VI], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-53.htm Part VII], [http://www.ccel.org/fathers2/NPNF2-04/Npnf2-04-54.htm Part VIII]}}
*{{cite journal|first=Richard |last=Bauckham|title=Review of Arius: Heresy and Tradition by Rowan Williams|journal=Themelios|volume =14|issue= 2|year= 1989|page= 75}}
*{{cite book |last1=Berndt |first1=Guido M. |last2=Steinacher |first2=Roland |year=2014 |title=Arianism: Roman Heresy and Barbarian Creed |url=https://books.google.com/books?id=8RsGDAAAQBAJ |location=[[London]] and New York |publisher=[[Routledge]] |edition=1st |isbn=978-14-09-44659-0}}
*{{Cite book|last=Bethune-Baker|first=J. F.|url=https://books.google.com/books?id=JDFLAwAAQBAJ|title=The Meaning of Homoousios in the 'Constantinopolitan' Creed|date=2004|publisher=Wipf and Stock |isbn=978-1-59244-898-2}}
*{{cite encyclopedia |author-last=Brennecke |author-first=Hanns Christof |year=2018 |title=Arianism |editor1-last=Hunter |editor1-first=David G. |editor2-last=van Geest |editor2-first=Paul J. J. |editor3-last=Lietaert Peerbolte |editor3-first=Bert Jan |encyclopedia=Brill Encyclopedia of Early Christianity Online |location=[[Leiden]] and [[Boston]] |publisher=[[Brill Publishers]] |doi=10.1163/2589-7993_EECO_SIM_00000280 |s2cid=231892603 |issn=2589-7993}}
*{{cite book | last1=Buzzard | first1=A. | last2=Hunting | first2=C.F. | title=The Doctrine of the Trinity: Christianity's Self-inflicted Wound | publisher=International Scholars Publications | series=G – Reference, Information and Interdisciplinary Subjects Series | year=1998 | isbn=978-1-57309-310-1 | url=https://books.google.com/books?id=EDoRAQAAIAAJ |author1-link=Sir Anthony Buzzard, 3rd Baronet}}
*{{cite book | last=Carroll | first=Warren | title=The building of Christendom | publisher=Christendom College Press | publication-place=Front Royal, VA | year=1987 | isbn=0-931888-24-7 | oclc=16875022}}
*{{Cite journal|last=Chadwick|first=Henry|date=July 1960|title=Faith and Order at the Council of Nicaea: a Note on the Background of the Sixth Canon|journal=The Harvard Theological Review|volume=53|issue=3|pages=171–195|doi=10.1017/S0017816000027000|jstor=1508399|s2cid=170956611 }}
*{{cite CE1913|first=Henry Palmer |last=Chapman|volume=5|wstitle=Eusebius of Nicomedia}}
*{{cite CE1913|first=Henry Palmer |last=Chapman|volume=9|wstitle=Pope Liberius}}
*{{cite CE1913|first=Henry Palmer |last=Chapman|volume=11|wstitle=Paul of Samosata}}
*{{cite CE1913|first=Henry Palmer |last=Chapman|volume=13|wstitle=Semiarians and Semiarianism}}
*{{Cite book|title=Encyclopedia of new religious movements|date=2006|publisher=Routledge|first=Peter B. |last=Clarke|isbn=0-203-48433-9|location=London|pages=292–293|chapter=Iglesia ni Cristo|oclc=63792403}}
*{{cite book|last=Ehrman|first=Bart D. |authorlink=Bart D. Ehrman|title=Lost Christianities: The Battles for Scripture and the Faiths We Never Knew|url=https://books.google.com/books?id=vDzRCwAAQBAJ&pg=PA250|year=2003|publisher=Oxford University Press|isbn=978-0-19-972712-4}}
*{{cite book|last=Ehrman|first=Bart D. |authorlink=Bart D. Ehrman|title=Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them)|url=https://books.google.com/books?id=L4OPxbnM1YkC&pg=PA259|year=2009|publisher=HarperOne|isbn=978-0-06-186328-8}}
*{{cite book|last=Ferguson|first=Everett |authorlink=Everett Ferguson|title=Church History|url={{google books|id=1swbOorjzw0C|plainurl=yes|keywords=pro-Arian development}}|volume=1 : From Christ to pre-Reformation|year=2005|publisher=Harper Collins|isbn=978-0-310-20580-7}}
*{{cite book |last=Forrest |first=J. |url=https://books.google.com/books?id=eVgfAAAAYAAJ&pg=PA6 |title=Some Account of the Origin and Progress of Trinitarian Theology: In the Second, Third, and Succeeding Centuries, and of the Manner in which Its Doctrines Gradually Supplanted the Unitarianism of the Primitive Church |publisher=Crosby, Nichols, and Company |year=1856 }}
*{{cite book|author-link=Charles Freeman (historian)|first=Charles|last= Freeman|title=The Closing of the Western Mind: The Rise of Faith and the Fall of Reason|title-link=The Closing of the Western Mind |date=2003|publisher=Knopf}}
*{{cite book|author-link=Edward Gibbon|first=Edward|last=Gibbon|date=1836|orig-year=1782|title=The History of the Decline and Fall of the Roman Empire|url=https://www.gutenberg.org/files/25717/25717-h/25717-h.htm|publisher=Harper & Brothers|location=New York|via=[[Project Gutenberg]]}}
*{{cite news |first=Terry |last=Gross |title=If Jesus Never Called Himself God, How Did He Become One? |website=NPR.org |date=7 April 2014 |url=https://www.npr.org/2014/04/07/300246095/if-jesus-never-called-himself-god-how-did-he-become-one |access-date=30 October 2020 }}
* {{cite book|last=Hanson|first=R. P. C.|title=The Search for the Christian Doctrine of God: The Arian Controversy 318–381 AD|url=https://books.google.com/books?id=tclFM-nRh2IC&pg=PA557|year=2005|publisher=A&C Black|isbn=978-0-567-03092-4}}
*{{cite book|last1=Heather|first1=Peter J. |last2=Matthews|first2=John |title=The Goths in the Fourth Century|url=https://books.google.com/books?id=m8p4SxNNk1YC&pg=PA143|year=1991|publisher=Liverpool University Press|isbn=978-0-85323-426-5}}
* {{cite book|last=Kelly |first=J.N.D.|year=1978|title=Early Christian Doctrines|publisher=HarperCollins|isbn=978-0-06-064334-8|location=San Francisco|author-link=John Norman Davidson Kelly}}
*{{cite book|first=Jonathan |last=Kirsch|title=God Against the Gods: The History of the War Between Monotheism and Polytheism|date= 2004|url=https://books.google.com/books?id=Z88nAAAAYAAJ|publisher=Viking Compass|isbn=9780670032860}}
*{{cite book|last=Lossky|first=Vladimir |title=The Mystical Theology of the Eastern Church|url=https://books.google.com/books?id=dxqvWwPSCSwC|year=1976|publisher=St Vladimir's Seminary Press|isbn=978-0-913836-31-6}}
*{{cite CE1913|first=Ewan |last=Macpherson|wstitle=Flavius Valens|volume=15}}
*{{cite book|last1=McClintock|first1=John |authorlink1=John McClintock (theologian)|last2=Strong|first2=James |authorlink2=James Strong (theologian)|title=Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature|url=https://archive.org/details/McClintock.JStrongJCyclopaediaOfBiblicalTheologicalAndEcclesiasticalLiteratureVol071883/page/n59/mode/2up|volume=7|year=1867|publisher=Harper}}
*{{cite book |last=Phan |first=Peter C.|url=https://books.google.com/books?id=yG3Vei_6whUC&pg=PA7 |title=The Cambridge Companion to the Trinity |publisher=Cambridge University Press |year=2011 |isbn=978-0-521-87739-8 |series=Cambridge Companions to Religion }}
*{{cite book|first=Leighton |last=Pullan|title=Early Christian Doctrine|edition=3rd |series=Oxford Church Text Books |location=New York|publisher= Edwin S. Gorham|date= 1905}}
* {{cite book|last=Schaff |first=Philip |author-link=Philip Schaff|title=Theological Controversies and the Development of Orthodoxy: The history of the Christian church|at=volumes&nbsp;III and IX|url=http://www.ccel.org/s/schaff/history/3_ch09.htm}}
*{{Cite book |last=Wiles |first=Maurice |title=Archetypal heresy: Arianism through the centuries |date=1996 |publisher=Clarendon Press |isbn=9780191520594 |location=Oxford |oclc=344023364}}
* {{cite book|last=Williams |first=Rowan |author-link=Rowan Williams|year=2001|title=Arius: Heresy and Tradition |publisher=Wm. B. Eerdmans |edition=revised|isbn=0-8028-4969-5}}
* {{cite book | last=Witherington | first=B. | title=The Living Word of God: Rethinking the Theology of the Bible | publisher=Baylor University Press | year=2007 | isbn=978-1-60258-017-6 | url=https://books.google.com/books?id=xEvXKTG9Mf4C }}
{{refend}}

== Further reading ==
{{Refbegin|indent=yes}}
* {{Cite book|last=Ayres |first=Lewis|year=2004|title=Nicaea and its Legacy: An approach to fourth-century trinitarian theology|publisher=Oxford University Press|location=New York|url=https://archive.org/details/nicaeaitslegacya0000ayre|url-access=registration}}
* {{Cite web|last=Belletini |first=Mark|title=Arius in the Mirror: The Alexandrian dissent and how it is reflected in modern Unitarian Universalist practice and discourse|series=Sermons|publisher=First Unitarian Universalist Church|place=Columbus, OH|url=http://firstuucolumbus.org/sermons/ariuspaper.htm|url-status=dead |access-date=18 September 2006|archive-url=https://web.archive.org/web/20070216022131/http://firstuucolumbus.org/sermons/ariuspaper.htm|archive-date=16 February 2007}}
* {{Cite book|last=Brennecke |first=Hanns Christof|year=1999|contribution=Arianism|editor-last=Fahlbusch |editor-first=Erwin|title=Encyclopedia of Christianity|volume=1 |pages=[https://archive.org/details/encyclopediaofch0001unse_t6f2/page/121 121–122]|place=Grand Rapids, MI |publisher=Wm. B. Eerdmans|isbn=0-8028-2413-7|url=https://archive.org/details/encyclopediaofch0001unse_t6f2/page/121}}
* {{Cite book|last=Davidson |first=Ivor J.|year=2005|chapter=A Public Faith|title=Baker History of the Church|volume=2|isbn=0-8010-1275-9}}
* {{Cite web|last=Newman |first=John Henry |author-link=John Henry Newman|year=1833|title=Arians of the Fourth Century|website=newmanreader.org|url=http://www.newmanreader.org/works/arians/index.html}}
* {{Cite book|last=Parvis |first=Sarah|year=2006|title=Marcellus of Ancyra and the Lost Years of the Arian Controversy 325–345|publisher=Oxford University Press|location=New York|isbn=9780199280131|url=https://books.google.com/books?id=-jgsQihyWTEC&q=sarah+parvis}}
* {{Cite book|last=Rodriguez |first=Eliseo|date=29 July 2014|title=The Doctrine of the Trinity is Dead: The original gospel|series=Lost Fundamental Doctrines|volume=1|isbn=978-1490922164}}
* {{Cite book|last=Rusch |first=William C.|year=1980|title=The Trinitarian Controversy|publisher=Sources of Early Christian Thought|isbn=0-8006-1410-0}}
{{Refend}}

==External links==
{{Div col|colwidth=30em}}
* [https://web.archive.org/web/20150629141505/http://www.fourthcentury.com/urkunden-chart-2007 Documents of the Early Arian Controversy] Chronological survey of the sources
* [https://web.archive.org/web/20080925171026/http://www.fourthcentury.com/index.php/urkunde-chart-opitz English translations of all extant letters relating to early Arianism]
* [https://web.archive.org/web/20080925041017/http://www.fourthcentury.com/notwppages/arius-supporters-map.htm A map of early sympathizers with Arius]
* {{Cite CE1913 |last=Barry |first=William |authorlink=William Francis Barry |wstitle=Arianism |short=x}}
* [http://jewishencyclopedia.com/view.jsp?artid=1757&letter=A Jewish Encyclopedia: Arianism]
* [https://web.archive.org/web/20160414142828/http://tera-3.ul.cs.cmu.edu/cgi-bin/getImage.pl?target=%2Fdata%2Fwww%2FNASD%2F4a7f1db4-5792-415c-be79-266f41eef20a%2F009%2F499%2FPTIFF%2F00000052.tif&rs=1 Concordia Cyclopedia: Arianism (page 1)] [https://web.archive.org/web/20160414142900/http://tera-3.ul.cs.cmu.edu/cgi-bin/getImage.pl?target=%2Fdata%2Fwww%2FNASD%2F4a7f1db4-5792-415c-be79-266f41eef20a%2F009%2F499%2FPTIFF%2F00000053.tif&rs=1 (page 2)] [https://web.archive.org/web/20160414142854/http://tera-3.ul.cs.cmu.edu/cgi-bin/getImage.pl?target=%2Fdata%2Fwww%2FNASD%2F4a7f1db4-5792-415c-be79-266f41eef20a%2F009%2F499%2FPTIFF%2F00000054.tif&rs=1 (page 3)]
* {{Cite AmCyc|wstitle=Arianism |short=x}}
* {{usurped|1=[https://web.archive.org/web/20130303133427/http://www.third-millennium-library.com/MedievalHistory/FOURTH_CENTURY_ARIANS/ARIANS_DOOR.html ''The Arians of the fourth century'' by John Henry "Cardinal" Newman in "btm" format]}}
* [http://www.the-highway.com/arian_Hanko1.html Concise Summary of the Arian Controversy]
* [http://www.Arianismtoday.com Arianism Today] {{Webarchive|url=https://web.archive.org/web/20190101183158/https://arianismtoday.com/ |date=1 January 2019 }}
{{Div col end}}

{{History of Christianity|state=expanded}}
{{Heresies condemned by the Catholic Church}}
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[[Category:Arianism| ]]
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