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Arianism:
Challenges to the Christian Faith in Jesus Christ
The full divinity of Jesus Christ as it was witnessed in the Scriptures (both Old
and New Testament) came to be undermined in the beginnings of the fourth century.
This conflict which made Christ less than God came to be known as Arianism since it
was propagated by Arius, a pious priest of Alexandria, yet one who had unfortunately
swayed in his teaching on Christ as the Theanthropos (that is, Christ as both divine
and human).1 Indeed, his theology had caused such turmoil in Alexandria and the
Empire at large, that the Emperor Constantine was compelled to convene a council in
Nicaea in 325AD (which subsequently came to be known as the First Ecumenical
Council) to deal with this matter so as to establish doctrinal unity in the Church.
However, in order to appreciate fully the reasons which led Arius to such false
teachings regarding the person of Christ it is necessary firstly to consider some
earlier theological expressions which had been formulated by proponents of two
great schools of theology – that of Alexandria and the other from Antioch. The most
notable representative of the former was Origen (ca 185-254)2 whilst Paul of
Samosata (d. 272), a bitter opponent of Origen came from the Antiochian school of
theology. In their emphasis of different aspects of the person and work of Christ,
these two schools were important since they offered different perspectives to the
profound and inexhaustible mystery of Christ. Yet when taken to their extreme, the
Christology, which representatives of these schools put forward could lead to
dangerous and heretical Christological conclusions.
1 Arius was a devout person who could not see how God could be seen to mingle with the historical and
limited condition and therefore believed that God should remain in His complete transcendence. It was
out of a deep respect and awe for the greatest abyss of God which led Arius not to accept the divine
nature of Christ.
2
Whilst founded by Clement of Alexandria (d. 215), the greatest theologian of the school of Alexandria
was Origen (ca. 185 – 254). Indeed, before Origen there is little serious theological reflection on the
person of Christ.
Godhead and perfect in humanity, truly God and truly human… acknowledged in two
natures unconfusedly, unchangeably, indivisibly, inseparably'.3 Therefore, before
discussing and evaluating the teaching of Arius, who coming from Alexandria was
still influenced by the Antiochian school of thought, a basic survey of the two great
catechetical schools will be presented as they provide the context for understanding
the christological conflicts of the time.
Before Chalcedon, however the patristic debates over the person of Christ
basically centred on affirming either the divinity of Christ (also called Logos [Word] –
cf Jn 1:1) or his genuine humanity. Whilst most early fathers took the humanity of
Christ as a given, what required further elucidation was Christ's divinity. Later on, it
would be the human nature of Christ which came to be undermined requiring the
Church to express accurately its experience of the genuine humanity of the Word
incarnate. That is, the early Church had to articulate precisely the relationship of
Christ to his heavenly Father – was he fully divine and therefore akin to the Father or
was he a creature separated by an unbridgeable gap. The early Christian Church
had to find terms to express the reality of Jesus Christ as both human and divine
whilst remaining monotheistic (belief in one God), that is, not being seen to fall into
any form of pagan polytheism. Specifically, they had to express in what way the
incarnate Word was related to God yet also distinct from God the Father.
Before Arius, Origen had also proclaimed that the Son of God was
subordinate to the Father thereby reducing the Son to a creaturely status. And so,
Arius, coming out of this same school (which in and of itself was not a bad thing) but
taking certain peculiar teachings of Origen to their extreme underlined the human
side of Christ but at the same time denied his divinity. That is to say, he affirmed the
absolute uniqueness of God but in so doing denied that the Son of God was co-
eternal with the Father.
The school of Antioch, on the other hand was known for its stress on the
human nature of Christ and the absolute uniqueness of God. Founded by the martyr
Lucian (d. 312), one of its famous pupils, however was Paul of Samosata. Upon
being consecrated to the bishopric, Paul of Samosata very quickly aroused much
suspicion regarding his teaching on Jesus Christ. Indeed several synods were held,
which finally condemned him in 268 (it was the synod of Antioch). Many scholars
believe that Arius was influenced to a great extent by the theological principles of this
school as well. Even though Arius would have claimed to be a representative of the
great school of Alexandria, one can see nonetheless that in wanting to stress the
distinctiveness of Christ's human nature (in his case, at the expense of the divine),
he was most certainly influenced also by the school of Antioch as well.
In wanting to safeguard the humanity of Jesus, Paul of Samosata went too far
by claiming that Jesus was simply 'an ordinary man in nature' in whom the Spirit of
God had only later come to dwell – he taught that Jesus was 'adopted' and raised by
4The Greek text reads, 'allelon achorista pragmata duo', cited in J.N.D. Kelly, Early Christian Doctrines,
225.
God to be the Son of God at his baptism. Indeed the union between the man Jesus
and the eternal Logos was described by Paul in terms of 'indwelling' (enoikesis) or
'inspiration' (empneusis) thereby reducing Christ to an inspired prophet whose body
God 'rented' in order to make His Logos manifest. The danger of his thought was that
the one person of Christ was in danger of being thought of as two distinct persons –
the man Jesus as opposed to the divine Son of God.
Undoubtedly, Arius' motive for such a belief was his concern to protect the
5 Even though there is much debate regarding the theological education of Arius where some place him
within the Antiochian tradition under Lucian, in his classic work entitled Christ in Christian Tradition
Grillmeier placed him within the Alexandrian school of theology.
6 Cited in J.N.D. Kelly, Early Christian Doctrines, 227.
It was precisely this reason which led the Patristic tradition to affirm that
Jesus was God incarnate. In order to find an accurate term, which could adequately
depict the precise nature of the relation between the Father and the Son the term
'homoousios' (of the same essence) was suggested and ultimately it prevailed. That
is to say, the fathers of the Church claimed that Jesus Christ was of the same
essence as God the Father. Therefore 'of the same essence' meant the kind of
substance common to the Father and the Son – that is, in the sense of a generic
10 Cited in Athanasius, Against the Arians. The original Greek reads as follows: 'en pote oti ouk en'.
11 Cited in Athanasius, Ep. Encyc., 10.
12 Cited in Alister E. McGrath, Christian Theology: An Introduction (Oxford: Blackwell, 1994), 284.
unity. The term 'homoiousios' (of a similar essence) – note the subtle difference
[indeed a variation only of one letter in the Greek] had also been proposed as a
compromise since it declared the close proximity between the Father and the Son
without precisely speculating on the nature of that relation. This however was
rejected since the Scriptures explicitly witness to the divinity of the Word of God.
The Creed of Nicaea continued by emphasising that the Son of God who
always existed with the God Father is essentially the same as the Father in all
attributes. Therefore if the Father is 'light' so is His Son, if the Father is 'God' so is His
Son. Just as God was considered to be ineffable, inconceivable, invisible, ever-
existing, eternally the same and loving, so too was His Son. Indeed the Son of God
was defined as being of the same essence with God – that is, possessing exactly the
same divinity as God, His Father. Just as human persons, for example, give birth to
human persons, so too God gave birth to His Son, the only-begotten of the Father
who was consubstantial with Him. The divinity of the Son was further emphasized in
the Credal phrase, 'came down from heaven' which simply meant that the origin of
the Son of God is not the created world but the divine existence of God which is
outside the bounds of time and space. Clearly the council declared and proclaimed
that Jesus Christ was God in the same sense that the Father is God.