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Born 256
Libya, Roman Empire
Died 336 (aged 80)
Constantinople, Thracia, Roman Empire
Residence North Africa, Middle East, Egypt
Occupation Theologian, Presbyter
Notable work Thalia
Theological work
Era 3rd and 4th centuries AD
Language Koine Greek
Notable ideas Subordinationism

Arius (Berber: Aryus ; Ancient Greek: Ἄρειος, AD 250 or 256–336) was a Christian ascetic and presbyter of Libyan birth, possibly of Berber extraction, and priest in Alexandria, Egypt, of the church of the Baucalis.[1] His teachings about the nature of the Godhead, which emphasized the Father's divinity over the Son,[2] and his opposition to what would become the dominant Christology, Homoousian Christology, made him a primary topic of the First Council of Nicea, convened by Roman Emperor Constantine in AD 325.

After Emperor Licinius and Emperor Constantine legalized and formalized the Christianity of the time in the Roman Empire, the newly recognized Catholic Church sought to unify and clarify its theology.[3] Homoousian Christians, including Athanasius, used Arius and Arianism as epithets to describe those who disagreed with their doctrine of co-equal Trinitarianism, a Homoousian Christology representing God the Father and Christ the Son as "of one essence" (consubstantial) and coeternal.

Although virtually all positive writings on Arius' theology have been suppressed or destroyed, negative writings describe Arius' theology as one in which there was a time before the Son of God, when only God the Father existed. Despite concerted opposition, 'Arian', or nontrinitarian Christian churches persisted throughout Europe, the Middle East, and North Africa, and also in various Gothic and Germanic kingdoms, until suppressed by military conquest or voluntary royal conversion between the fifth and seventh centuries.

Even though "Arianism" might suggest that Arius was the originator of the teaching that bears his name, the debate over the Son’s precise relationship to the Father did not begin with him. This subject had been discussed for decades before his advent; Arius merely intensified the controversy and carried it to a Church-wide audience, where other "Arians" such as Eusebius of Nicomedia (not to be confused with his contemporary, Eusebius of Caesarea) proved much more influential in the long run. In fact, some later "Arians" disavowed the name, claiming not to have been familiar with the man or his specific teachings.[4][5] However, because the conflict between Arius and his foes brought the issue to the theological forefront, the doctrine he proclaimed—though not originated—is generally labeled as "his".


  • Early life and personality 1
  • The Arian controversy 2
    • Beginnings 2.1
    • Origen and Arius 2.2
    • Initial responses 2.3
  • The First Council of Nicaea 3
  • Exile, return, and death 4
  • Arianism after Arius 5
    • Immediate aftermath 5.1
    • Arianism in the West 5.2
    • Arianism today 5.3
  • Arius's doctrine 6
    • Introduction 6.1
    • The Logos 6.2
    • The Thalia 6.3
  • Extant writings 7
  • See also 8
  • Notes 9
  • Bibliography 10
  • External links 11

Early life and personality

Reconstructing the life and doctrine of Arius has proven to be a difficult task, as none of his original writings survive. Emperor Constantine ordered their burning while Arius was still living, and any that survived this purge were later destroyed by his Orthodox opponents. Those works which have survived are quoted in the works of churchmen who denounced him as a heretic. This leads some—but not all—scholars to question their reliability.[6]

Arius was possibly of Libyan Berber descent. His father's name is given as Ammonius. Arius is believed to have been a student at the exegetical school in Antioch, where he studied under Saint Lucian.[7] Having returned to Alexandria, Arius, according to a single source, sided with Meletius of Lycopolis in his dispute over the re-admission of those who had denied Christianity under fear of Roman torture, and was ordained a deacon under the latter's auspices. He was excommunicated by Bishop Peter of Alexandria in 311 for supporting Meletius,[8] but under Peter's successor Achillas, Arius was re-admitted to Christian communion and in 313 made presbyter of the Baucalis district in Alexandria.

Although his character has been severely assailed by his opponents, Arius appears to have been a man of personal ascetic achievement, pure morals, and decided convictions. Paraphrasing Epiphanius of Salamis, an opponent of Arius, Catholic historian Warren H. Carroll describes him as "tall and lean, of distinguished appearance and polished address. Women doted on him, charmed by his beautiful manners, touched by his appearance of asceticism. Men were impressed by his aura of intellectual superiority."[9]

Arius was also accused of being too liberal and loose in his theology, engaging in heresy (as defined by his opponents). However, some historians argue that Arius was actually quite conservative,[10] and that he deplored how, in his view, Christian theology was being too freely mixed with Greek pagan philosophy.[11]

The Arian controversy

Arius is notable primarily because of his role in the Arian controversy, a great fourth-century theological conflict that rocked the Christian world and led to the calling of the first ecumenical council of the Church. This controversy centered upon the nature of the Son of God, and his precise relationship to God the Father. Leading up to the council of Nicaea, the Christian world had many different competing Christological formulae.[12][13] After Nicaea, the dominant orthodox worked to conceal the earlier disagreement, portraying "Arianism" as a radical disagreement to the "norm". The Nicaean formula was a rapidly concluded solution to the general Christological debate that did not have prior agreement.[12]


The Trinitarian historian Socrates of Constantinople reports that Arius sparked the controversy that bears his name when St. Alexander of Alexandria, who had succeeded Achillas as the Bishop of Alexandria, gave a sermon stating the similarity of the Son to the Father. Arius interpreted Alexander's speech as being a revival of Sabellianism, condemned it, and then argued that "if the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not. It therefore necessarily follows, that he [the Son] had his substance from nothing."[14] This quote describes the essence of Arius' doctrine.

Socrates of Constantinople believed that Arius was influenced in his thinking by the teachings of Lucian of Antioch, a celebrated Christian teacher and martyr. In a letter to Patriarch Alexander of Constantinople Arius' bishop, Alexander of Alexandria, wrote that Arius derived his theology from Lucian. The express purpose of Alexander's letter was to complain of the doctrines that Arius was spreading but his charge of heresy against Arius is vague and unsupported by other authorities. Furthermore, Alexander's language, like that of most controversialists in those days, is quite bitter and abusive. Moreover, even Alexander never accused Lucian of having taught Arianism; rather, he accused Lucian ad invidiam of heretical tendencies—which apparently, according to him, were transferred to his pupil, Arius.[15] The noted Russian historian Alexander Vasiliev refers to Lucian as "the Arius before Arius".[16]

Origen and Arius

Like many third-century Christian scholars, Arius was influenced by the writings of Origen, widely regarded as the first great theologian of Christianity.[17] However, while he drew support from Origen's theories on the Logos, the two did not agree on everything. Arius clearly argued that the Logos had a beginning and that the Son, therefore, was not eternal. By way of contrast, Origen taught that, though the Son was subordinate and less than the Father in power, substance, and rank, the relation of the Son to the Father had no beginning, and that the Son was "eternally generated".[18]

Arius objected to Origen's doctrine, complaining about it in his letter to the Nicomedian Eusebius, who had also studied under Lucian. Nevertheless, despite disagreeing with Origen on this point, Arius found solace in his writings, which used expressions that favored Arius's contention that the Logos was of a different substance than the Father, and owed his existence to his Father's will. However, because Origen's theological speculations were often proffered to stimulate further inquiry rather than to put an end to any given dispute, both Arius and his opponents were able to invoke the authority of this revered (at the time) theologian during their debate.[19]

Arius emphasized the supremacy and uniqueness of God the Father, meaning that the Father alone is infinite and almighty, and that therefore the Father's divinity must be greater than the Son's. Arius taught that the Son had a beginning, contrary to Origen, who taught that the Son was less than the Father only in power, but not in time. Arius maintained that the Son possessed neither the eternity nor the true divinity of the Father, but was rather made "God" only by the Father's permission and power, and that the Logos was rather the very first and the most perfect of God's productions.[20][21]

Initial responses

The Bishop of Alexandria exiled the presbyter following a council of local priests. Arius's supporters vehemently protested. Numerous bishops and Christian leaders of the era supported his cause, among them Eusebius of Nicomedia.[22]

The First Council of Nicaea

The Council of Nicaea, with Arius depicted beneath the feet of the Emperor Constantine and the bishops

The Christological debate could no longer be contained within the Alexandrian diocese. By the time Bishop Alexander finally acted against Arius, Arius's doctrine had spread far beyond his own see; it had become a topic of discussion—and disturbance—for the entire Church. The Church was now a powerful force in the Roman world, with Emperors Licinius and Constantine I having legalized it in 313 through the Edict of Milan. Emperor Constantine had taken a personal interest in several ecumenical issues, including the Donatist controversy in 316, and he wanted to bring an end to the Christological dispute. To this end, the emperor sent Hosius, bishop of Córdoba to investigate and, if possible, resolve the controversy. Hosius was armed with an open letter from the Emperor: "Wherefore let each one of you, showing consideration for the other, listen to the impartial exhortation of your fellow-servant." But as the debate continued to rage despite Hosius' efforts, Constantine in AD 325 took an unprecedented step: he called an council to be composed of church prelates from all parts of the empire to resolve this issue, possibly at Hosius' recommendation.[15]

All secular dioceses of the empire sent one or more representatives to the council, save for Roman Britain; the majority of the bishops came from the East. Pope Sylvester I, himself too aged to attend, sent two priests as his delegates. Arius himself attended the council, as did his bishop, Alexander. Also there were Eusebius of Caesarea, Eusebius of Nicomedia and the young deacon Athanasius, who would become the champion of the Trinitarian dogma ultimately adopted by the council and spend most of his life battling Arianism. Before the main conclave convened, Hosius initially met with Alexander and his supporters at Nicomedia.[23] The council would be presided over by the emperor himself, who participated in and even led some of its discussions.[15]

At this First Council of Nicaea twenty-two bishops, led by Eusebius of Nicomedia, came as supporters of Arius. But when some of Arius's writings were read aloud, they are reported to have been denounced as blasphemous by most participants.[15] Those who upheld the notion that Christ was co-eternal and con-substantial with the Father were led by the priest Alexander. Athanasius was not allowed to sit in on the Council since he was only an arch-deacon. But Athanasius is seen as doing the legwork and concluded (as Bishop Alexander conveyed in the Athanasian Trinitarian defense) that the Son was of the same essence (homoousios) than the Father, and was eternally generated from that essence of the Father.[24] Those who instead insisted that the Son of God came after God the Father in time and substance, were led by Arius the presbyter. For about two months, the two sides argued and debated,[25] with each appealing to Scripture to justify their respective positions.

Arius arguing for the supremacy of God the Father, and that the Son had a beginning as a true Firstborn

Arius argued for the supremacy of God the Father, and maintained the Son of God was a Creature, made from nothing; and that he was God's First Production (the very first thing that God actually ever did in His entire eternal existence up to that point), before all ages. Thus he insisted that only God the Father had no beginning, and that the Father alone was infinite and eternal. Arius maintained that the Son had a beginning. And he argued that everything else was created through the Son. Thus, said Arius, only the Son was directly created and begotten of God; furthermore, there was a time that He had no existence. He was capable of His own free will, said Arius, and thus "were He in the truest sense a son, He must have come after the Father, therefore the time obviously was when He was not, and hence He was a finite being."[26] Arius appealed to Scripture, quoting verses such as John 14:28: "the Father is greater than I". And also Colossians 1:15: "the firstborn of all creation." Thus, Arius insisted that the Father's Divinity was greater than the Son's, and that the Son was under God the Father, and not co-equal or co-eternal with Him.

According to some accounts in the hagiography of Nicholas of Myra, debate at the council became so heated that at one point, Nicholas struck Arius across the face.[27][28] In response, Eusebius urinated on Nicholas' robe, leading to the distinctive coloration of the Saint Nicholas myth . The majority of the bishops ultimately agreed upon a creed, known thereafter as the Nicene creed. It included the word homoousios, meaning "consubstantial", or "one in essence", which was incompatible with Arius' beliefs.[29] On June 19, 325, council and emperor issued a circular to the churches in and around Alexandria: Arius and two of his unyielding partisans (Theonas and Secundus)[29] were deposed and exiled to Illyricum, while three other supporters—Theognis of Nicaea, Eusebius of Nicomedia and Maris of Chalcedon—affixed their signatures solely out of deference to the emperor. However, Constantine soon found reason to suspect the sincerity of these three, for he later included them in the sentence pronounced on Arius.

Exile, return, and death

The Homoousian party's victory at Nicaea was short-lived, however. Despite Arius's exile and the alleged finality of the Council's decrees, the Arian controversy recommenced at once. When Bishop Alexander died in 327, Athanasius succeeded him, despite not meeting the age requirements for a hierarch. Still committed to pacifying the conflict between Arians and Trinitarians, Constantine gradually became more lenient toward those whom the Council of Nicaea had exiled.[15] Though he never repudiated the council or its decrees, the emperor ultimately permitted Arius (who had taken refuge in Palestine) and many of his adherents to return to their homes, once Arius had reformulated his Christology to mute the ideas found most objectionable by his critics. Athanasius was exiled following his condemnation by the First Synod of Tyre in 335 (though he was later recalled), and the Synod of Jerusalem the following year restored Arius to communion. The emperor directed Alexander of Constantinople to receive Arius, despite the bishop's objections; Bishop Alexander responded by earnestly praying that Arius might perish before this could happen.[31]

Socrates Scholasticus (a detractor of Arius) described Arius's death as follows:

Many post-Nicene Christians asserted that Arius's death was miraculous—a consequence of his heretical views. Several recent writers have speculated that Arius may have been poisoned by his opponents.[33][34][35] Even with its namesake's demise, the Arian controversy was far from over, and would not be settled for decades—or centuries, in parts of the West.

Constantine I burning Arian books, illustration from a book of canon law, ca. 825

Arianism after Arius

Immediate aftermath

Historians report that Constantine, who had never been baptized as a Christian during his lifetime, was baptized on his deathbed by the Arian bishop, Eusebius of Nicomedia.[15][36]

Constantius II, who succeeded Constantine, was an Arian sympathizer[37] Following the abortive effort by Julian the Apostate to restore paganism in the empire, the emperor Valens—himself an Arian—renewed the persecution of Nicene hierarchs. However, Valens' successor Theodosius I effectively wiped out Arianism once and for all among the elites of the Eastern Empire through a combination of imperial decree, persecution, and the calling of the Second Ecumenical Council in 381, which condemned Arius anew while reaffirming and expanding the Nicene Creed.[37] This generally ended the influence of Arianism among the non-Germanic peoples of the Roman Empire.

The Arian Baptistry erected by Ostrogothic king Theodoric the Great in Ravenna, Italy, around 500

Arianism in the West

Things went differently in the Western Empire. During the reign of Constantius II, the Arian Gothic convert Ulfilas was consecrated a bishop by Eusebius of Nicomedia and sent to missionize his people. His success ensured the survival of Arianism among the Goths and Vandals until the beginning of the eighth century, when these kingdoms succumbed to their Nicean neighbors or accepted Nicean Christianity. Arians also continued to exist in North Africa, Spain and portions of Italy, until finally suppressed during the sixth and seventh centuries.[38]

In the 12th century, Peter the Venerable saw Muhammad as "the successor of Arius and the precursor to the Anti-Christ".

During the Protestant Reformation, a Polish sect known as the Polish Brethren were often referred to as Arians, due to their rejection of the Trinity.[39]

Arianism today

A modern English church called The Holy Catholic and Apostolic Church of Arian Catholicism claims to follow Arian teachings, canonizing Arius on June 16, 2006.[19] They teach that the Father alone is absolute God, and that Jesus had a beginning, in the flesh, and is subordinate to the Father. They teach that Jesus Christ was the sinless Messiah and Redeemer, however, they do not accept the Virgin Birth, some miracles, the bodily resurrection of Jesus Christ, any divinity or worship of Jesus, or Biblical infallibility, placing them in opposition to Arius himself, who accepted all of these, as well as a high-level divinity of Christ. The teachings of the ACAC are more in line with Socinianism than with true Arianism. Whereas Arius himself clearly taught Christ's pre-existence before Mary, the ACAC does not. The ACAC believe that Jesus was the natural son of Joseph and Mary, with the Holy Spirit overseeing the conception. And they teach that Christ's resurrection was not in the flesh, but was spiritual. Furthermore, their "Arian Catholic Creed" is a modern creation, not an ancient statement of faith.

Jehovah's Witnesses are often referred to as "modern-day Arians" or sometimes "Semi-Arians",[40][41] usually by their opponents.[42][43][44] 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 Arius himself denied), and by their denial of literal personality to the Holy Spirit. Arius considered the Holy Spirit to be a person or a high-ranking angel, which had a beginning as a creature, whereas the Witnesses consider the Holy Spirit to be God's "active force" or "energy", which had no beginning, and is not an actual person. The original Arians also generally prayed directly to Jesus, whereas the Witnesses pray to God, through Jesus as a mediator.[45]

Members of The Church of Jesus Christ of Latter-day Saints (LDS Church) are sometimes accused of being Arians by their detractors.[46] However, the Christology of the LDS religion differs in several significant aspects from Arian theology.[47]

Arius's doctrine


In explaining his actions against Arius, Alexander of Alexandria wrote a letter to Alexander of Constantinople and Eusebius of Nicomedia (where the emperor was then residing), detailing the errors into which he believed Arius had fallen. According to Alexander, Arius taught:

Alexander also refers to Arius's poetical Thalia:

The Logos

This question of the exact relationship between the Father and the Son (a part of the theological science of Christology) had been raised some fifty years before Arius, when Paul of Samosata was deposed in 269 for agreeing with those who used the word homoousios (Greek for same substance) to express the relation between the Father and the Son. This term was thought at that time to have a Sabellian tendency,[49] though—as events showed—this was on account of its scope not having been satisfactorily defined. In the discussion which followed Paul's deposition, Dionysius, the Bishop of Alexandria, used much the same language as Arius did later, and correspondence survives in which Pope Dionysius blames him for using such terminology. Dionysius responded with an explanation widely interpreted as vacillating. The Synod of Antioch, which condemned Paul of Samosata, had expressed its disapproval of the word homoousios in one sense, while Bishop Alexander undertook its defense in another. Although the controversy seemed to be leaning toward the opinions later championed by Arius, no firm decision had been made on the subject; in an atmosphere so intellectual as that of Alexandria, the debate seemed bound to resurface—and even intensify—at some point in the future.

Arius endorsed the following doctrines about The Son or The Word (Logos, referring to Jesus; see the John 1:1):

  1. that the Word (Logos) and the Father were not of the same essence (ousia);
  2. that the Son was a created being (ktisma or poiema); and
  3. that the worlds were created through him, so he must have existed before them and before all time.
  4. However, there was a "once" [Arius did not use words meaning "time", such as chronos or aion] when He did not exist, before he was begotten of the Father.

The Thalia

Ceiling Mosaic of the Arian Baptistry, in Ravenna, Italy, depicting the Father, Son, and Holy Ghost present, with John the Baptist

According to Athanasius, Arius authored a poem called the Thalia ("abundance", "good cheer" or "banquet"): a summary of his views on the Logos.[50] Part of this Thalia is quoted in Athanasius's Four Discourses Against the Arians:

"And so God Himself, as he really is, is inexpressible to all.
He alone has no equal, no one similar ('homoios'), and no one of the same glory.
We call Him unbegotten, in contrast to him who by nature is begotten.
We praise Him as without beginning, in contrast to him who has a beginning.
We worship Him as timeless, in contrast to him who in time has come to exist.
He who is without beginning made the Son a beginning of created things. He produced him as a son for Himself, by begetting him.
He [the Son] has none of the distinct characteristics of God's own being ('kat' hypostasis')
For he is not equal to, nor is he of the same being ('homoousios') as Him."

Also from the Thalia:

"At God’s will the Son has the greatness and qualities that he has.
His existence from when and from whom and from then—are all from God.
He, though strong God, praises in part ('ek merous') his superior".

Thus, said Arius, God's first thought was the creation of the Son, before all ages, therefore time started with the creation of the Logos or Word in Heaven.

In this portion of the Thalia, Arius endeavors to explain the ultimate incomprehensibility of the Father to the Son:

"In brief, God is inexpressible to the Son.
For He is in himself what He is, that is, indescribable,
So that the Son does not comprehend any of these things or have the understanding to explain them.
For it is impossible for him to fathom the Father, who is by Himself.
For the Son himself does not even know his own essence ('ousia').
For being Son, his existence is most certainly at the will of the Father.
What reasoning allows, that he who is from the Father should comprehend and know his own parent?
For clearly that which has a beginning is not able to conceive of or grasp the existence of that which has no beginning".

Here, Arius explains how the Son could still be God, even if he did not exist eternally:

"Understand that the Monad [eternally] was; but the Dyad was not before it came into existence.
It immediately follows that, although the Son did not exist, the Father was still God.
Hence the Son, not being [eternal] came into existence by the Father’s will,
He [the Son] is the Only-begotten God, and this one is alien from [all] others."

Extant writings

Three surviving letters attributed to Arius are his letter to Alexander of Alexandria,[51] his letter to Eusebius of Nicomedia,[52] and his confession to Constantine.[53] In addition, several letters addressed by others to Arius survive, together with brief quotations contained within the polemical works of his opponents. These quotations are often short and taken out of context, and it is difficult to tell how accurately they quote him or represent his true thinking.

Arius' Thalia (literally, "Festivity"), a popularized work combining prose and verse, survives in quoted fragmentary form. The two available references from this work are recorded by his opponent Athanasius: the first is a report of Arius's teaching in Orations Against the Arians, 1:5-6. This paraphrase has negative comments interspersed throughout, so it is difficult to consider it as being completely reliable.[54] The second quotation is found in the document On the Councils of Arminum and Seleucia, pg. 15. This passage is entirely in irregular verse, and seems to be a direct quotation or a compilation of quotations;[55] it may have been written by someone other than Athanasius, perhaps even a person sympathetic to Arius.[4] This second quotation does not contain several statements usually attributed to Arius by his opponents, is in metrical form, and resembles other passages that have been attributed to Arius. It also contains some positive statements about the Son.[56] But although these quotations seem reasonably accurate, their proper context is lost, thus their place in Arius' larger system of thought is impossible to reconstruct.[55]

See also


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  2. ^ Williams, Rowan (2002) [1987]. Arius (Revised ed.). Grand Rapids, Mich: W.B. Eerdmans. p. 98.  
  3. ^ Constantine the Great Rules - National Geographic - Retrieved 23 September 2014.
  4. ^ a b Hanson, R P C (2007). The Search for the Christian Doctrine of God. Grand Rapids: Baker Academic. pp. 127–128.  
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  6. ^ Dennison, James T Jr. : The Rehabilitation of Arius and the Denigration of Athanasius""Politicus"; Athanasius "Orthodoxos""Arius . Lynnwood: Northwest Theological Seminary. Retrieved 2 May 2012. 
  7. ^ O'Carroll, Michael (1987). Trinitas. Collegeville: Liturgical Press. p. 23.  
  8. ^ The Encyclopedia Americana. Volume 2 (International ed.). Danbury: Grolier Inc. 1997. p. 297.  
  9. ^ a b Carroll, A. History of Christendom, Volume II. p. 10. 
  10. ^ Williams, Rowan (2002) [1987]. Arius (Revised ed.). Grand Rapids, Mich: W.B. Eerdmans.  
  11. ^ Williams, Rowan (2002) [1987]. Arius (Revised ed.). Grand Rapids, Mich: W.B. Eerdmans. p. 235.  
  12. ^ a b Hanson, R P C (2007). The Search for the Christian Doctrine of God. Grand Rapids: Baker Academic. pp. 60–72.  
  13. ^ Ehrman, Bart. The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.  
  14. ^ Socrates. "The Dispute of Arius with Alexander, his Bishop.". The Ecclesiastical Histories of Socrates Scholasticus. Retrieved 2 May 2012. 
  15. ^ a b c d e f Vasiliev, Al (1928). "The empire from Constantine the Great to Justinian". History of the Byzantine Empire. Retrieved 2 May 2012. 
  16. ^ Vasiliev, Al (1928). History of the Byzantine Empire. Retrieved 2 May 2012. This school, as A. Harnack said, is the nursery of the Arian doctrine, and Lucian, its head, is the Arius before Arius 
  17. ^ Moore, Edward (2 May 2005). "Origen of Alexandria". Internet Encyclopedia of Philosophy. The University of Tennessee at Martin. Retrieved 2 May 2012. 
  18. ^ Origen. "On Christ". De Principiis. Retrieved 2 May 2012. Wherefore we have always held that God is the Father of His only-begotten Son, who was born indeed of Him, and derives from Him what He is, but without any beginning 
  19. ^ a b "Arius of Alexandria, Priest and Martyr". Holy Catholic and Apostolic Church (Arian Catholic). Retrieved 2 May 2012. 
  20. ^ Kelly 1978, Chapter 9
  21. ^ Davis 1983, pp. 52–54
  22. ^ Rubinstein, Richard. When Jesus Became God, The Struggle to Define Christianity during the Last Days of Rome. p. 57. 
  23. ^  
  24. ^ Matt Perry - Athanasius and his Influence at the Council of Nicaea - QUODLIBET JOURNAL - Retrieved 29 May 2014.
  25. ^ "Babylon The Great Has Fallen!" - God's Kingdom Rules! Watchtower Bible and Tract Society of New York, Inc. - page 477.
  26. ^ M'Clintock, John; James Strong. Cyclopedia of Biblical, Theological, and Ecclesiastical Literature 7. p. 45. 
  27. ^ Bishop Nicholas Loses His Cool at the Council of Nicaea. From the St. Nicholas center. See also St. Nicholas the Wonderworker, from the website of the Orthodox Church in America. Retrieved on 2010-02-02.
  28. ^ In this corner, St. Nicholas!. Catholic Exchange. Published: 5 December 2012.
  29. ^ a b Carroll, A. History of Christendom, Volume II. p. 12. 
  30. ^ Athanasius (23 January 2010). "Edict by Emperor Constantine against the Arians". Fourth Century Christianity. Wisconsin Lutheran College. Retrieved 2 May 2012. 
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  33. ^ Gibbon, Edward (2012). The History of the Decline and Fall of the Roman Empire. CreateSpace.  
  34. ^ Kirsch, Jonathan (2005). God Against the Gods. New York: Penguin Compass.  
  35. ^ Freeman, Charles (2005). The Closing of the Western Mind (1st Vintage Books ed.). New York: Vintage Books.  
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  37. ^ a b Jones, A H M (1990). The Later Roman Empire, 284-602: A Social, Economic, and Administrative Survey. Baltimore: Johns Hopkins University Press. p. 118.  
  38. ^ "Arianism". The Columbia Encyclopedia. Retrieved 2 May 2012. 
  39. ^ Wilbur, Earl Morse (1977). "The Socinian Exiles in East Prussia". A History of Unitarianism in Transylvania, England, and America. Boston: Beacon Press. 
  40. ^ Institute for Metaphysical Studies—The Arian Christian Bible - Metaphysical Institute, 2010. Page 209. Retrieved 10 June 2014.
  41. ^ Adam Bourque - Ten Things You Didn’t Know about Jehovah’s Witnesses.—Michigen Skeptics Association. Retrieved 10 June 2014.
  42. ^ Dorsett, Tommy. "Modern Day Arians: Who Are They?". Retrieved 2 May 2012. 
  43. ^ "Trinity: Arius and the Nicene Creed". Retrieved 2 May 2012. 
  44. ^ Young, Alexey. "Jehovah's Witnesses". Retrieved 2 May 2012. 
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  46. ^ Tuttle, Dainel S (1981). "Mormons". A Religious Encyclopedia: 1578. 
  47. ^ "Are Mormons Arians?". Mormon Metaphics. 19 January 2006. Retrieved 2 May 2012. 
  48. ^ Socrates. "Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents.". The Ecclesiastical Histories of Socrates Scholasticus. Retrieved 2 May 2012. 
  49. ^ Select Treatises of St. Athanasius - In Controversy With the Arians - Freely Translated by John Henry Cardinal Newmann - Longmans, Green, and Co., 1911, footnote, page 124
  50. ^ Arius. "Thalia". Fourth Century Christianity. Wisconsin Lutheran College. Retrieved 2 May 2012. 
  51. ^ Preserved by Athanasius, On the Councils of Arminum and Seleucia, 16; Epiphanius, Refutation of All Heresies, 69.7; and Hilary, On the Trinity, 4.12)
  52. ^ Recorded by Epiphanius, Refutation of All Heresies, 69.6 and Theodoret, Church History, 1.5
  53. ^ Recorded in Socrates Scholasticus, Church History 1.26.2 and Sozomen, Church History 2.27.6-10
  54. ^ Williams, Rowan (2002) [1987]. Arius (Revised ed.). Grand Rapids: W.B. Eerdmans. p. 99.  
  55. ^ a b Williams, Rowan (2002) [1987]. Arius (Revised ed.). Grand Rapids: W.B. Eerdmans. pp. 98–99.  
  56. ^ Stevenson, J (1987). A New Eusebius. London: SPCK. pp. 330–332.  


  • Athanasius of Alexandria, History of the Arians, London, 2013. ISBN 978-1-78336-206-6
  • Athanasius of Alexandria. History of the Arians. Online at CCEL. Part I Part II Part III Part IV Part V Part VI Part VII Part VIII. Accessed 13 December 2009.
  • Artemi, Eirini, The religious policy of the Byzantine emperors since the First to the Fourth ecoumenical council online on
  • Ayres, Lewis. Nicaea and its Legacy: An Approach to Fourth-Century Trinitarian Theology. New York: Oxford University Press, 2004.
  • Hanson, R.P.C. The Search for the Christian Doctrine of God: The Arian Controversy, 318–381. T&T Clark, 1988.
  • Parvis, Sara. Marcellus of Ancyra And the Lost Years of the Arian Controversy 325–345. New York: Oxford University Press, 2006.
  • Rusch, William C. The Trinitarian Controversy. Sources of Early Christian Thought, 1980. ISBN 0-8006-1410-0
  • Schaff, Philip. "Theological Controversies and the Development of Orthodoxy". In History of the Christian Church, Vol III, Ch. IX. Online at CCEL. Accessed 13 December 2009.
  • Wace, Henry. A Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects a.d Heresies. Online at CCEL. Accessed 13 December 2009.
  • Williams, Rowan. Arius: Heresy and Tradition. Revised edition, 2001. ISBN 0-8028-4969-5

External links

  • The Complete Extant Works of Arius From the Wisconsin Lutheran College website page entitled "Fourth Century Christianity".
  •  "Arius".  
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