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'''Arianism''' was a 4th century [[heresy]] named after [[Arius]] (c.250-336), a [[priestpresbyter]] in Alexandria, Egypt, who taught that the [[Jesus Christ|Son of God ]] was not God co-eternal and consubstantial with His Father, but rather a created being with a definite origin in time. In Arius's words, ''"there was [a time] when he (the Son) was not."'' This led to the calling of the [[First Ecumenical Council]], which condemned it and its author and established the Orthodox doctrine of the [[Holy Trinity]] as taught by Arius's chief opponent, [[Athanasius of Alexandria|St. Athanasius the Great]]. Though it managed to hang on among some of the Goths and other Germanic tribes in the West, Arianism had vanished by the seventh century.

Arianism should be clearly distinguished from "Aryanism", which formed the core of Nazi racial ideology during the twentieth century, and which had nothing whatsoever to do with Arius or his teachings. ==Origins==Although Arianism carries Arius's name, its doctrines did not entirely originate with him. Lucian of Antioch, Arius's teacher and mentor, was accused by Bishop Alexander of being the source for Arius's heretical teachings&mdash;not so much that Lucian had taught Arianism ''per se'', but rather that he possessed certain heretical tendencies which he passed on to his pupil, Arius.<ref>Vasiliev, A. [http://www.ellopos.net/elpenor/vasilief/arianism-council-nicaea.asp Arianism and the Council of Nicaea], from ''History of the Byzantine Empire'', Chapter One. Retrieved on 2010-02-02.</ref> Indeed, the noted Russian historian Alexander Vasiliev refers to Lucian as ''"the Arius before Arius"''.<ref>Vasiliev, A. [http://www.ellopos.net/elpenor/vasilief/arianism-council-nicaea.asp Arianism and the Council of Nicaea], from ''History of the Byzantine Empire'', Chapter One. Retrieved on 2010-02-02.</ref> According to Church historian Socrates Scholasticus, Arius entered in 318 into a dispute with Bishop [[Alexander of Alexandria]] over his teachings about God's divine Sonship and substance. Alexander had attempted to instruct his clergy on the unity of the [[Holy Trinity]], but Arius&mdash;whether through misunderstanding, or a "love of controversy", as alleged by Socrates&mdash;opposed his bishop's teaching as smacking of [[Sabellianism]].<ref>[http://www.ccel.org/ccel/schaff/npnf202.ii.iv.v.html Socrates Ecclesiastical History], Vol. 1, Ch. 5.</ref> Arius proffered his own syllogism: ''If the Father begat the Son, he that was begotten had a beginning of existence. From this it is evident that there was a time when the Son was not. It therefore necessarily follows that he had his substance from nothing''. This, of course, denied the essential unity and consubstantiality of the Holy Trinity, and caused an uproar among Arius's listeners that quickly spread throughout the Church, as Arius insisted upon disseminating his ideas. ==The heresy==As stated above, Arius denied the full deity of the preexistent Son of God , the ''Logos'' who became [[incarnation|incarnate]] as our Lord Jesus Christ ("''the Word ([[Jesus Christ]]) became flesh''" John 1:14 - NKJV). He held that the Son, while divine and like unto God, was created by God as the agent through whom he He created the universe, and ; thus that there was a time when the Son was not. The [[First Ecumenical Council]] at [[Nicea]] in 325, led in its teachings by [[Athanasius of Alexandria|Athanasius]], condemned Arianism and maintained that Christ was God from God, Light from Light, Very God from Very God, begotten not made (not created), and One in essence with the Father (''[[homoousios]]''/ομοούσιος "of the same essencewas not" rather than Arius' heretical ''homoiousios''/ομοιούσιος "of a similar essence") producing the first version of the [[Nicene Creed]].

Arianism continued as a force after the First Ecumenical CouncilIn explaining his actions against Arius, almost to the end Alexander of the fourth century, aided often by the emperors, notedly Constantius, who followed [[Constantine the Great]]. During this period Arianism fragmented into Alexandria wrote a number letter to Alexander of sects. Initially, Arius preached that Christ was not Constantinople and Eusebius of Nicomedia (where the same essence as the Fatheremperor was then residing), and at one time did not exist. After this heresy was struck down at the First Ecumenical Council with the adoption of detailing the Nicean Creed, Arianism divided errors into three principal groups: :the [[Anomoeanism|Anomoeans]] continued which he believed Arius' heresyhad fallen. According to Alexander, led first by [[Aetius of Antioch|Aëtius]] then later by Eunomius, and preached Arius' ''animoios'' (unlike) and continued to maintain the strict position that Christ was not of the same essence as the Father.taught:

:The [[Semi<blockquote>That God was not always the Father, but that there was a period when he was not the Father; that the Word of God was not from eternity, but was made out of nothing; for that the ever-Arianism|semi-Arians]] led by Eusabian took existing God (‘the I AM’&mdash;the eternal One) made him who did not previously exist, out of nothing; wherefore there was a middle ground challenging time when he did not exist, inasmuch as the Nicean Creed's ''homoousios'' with Son is a middle position creature and a work. That he is neither like the Father as it regards his essence, nor is by nature either the Father’s true Word, or true Wisdom, but indeed one of his works and creatures, being erroneously called Word and Wisdom, since he was himself made of God’s own Word and the Wisdom which is in God, whereby God both made all things and him also. Wherefore he is as to his nature mutable and susceptible of ''homoiousios''change, that as all other rational creatures are: hence the Word is alien to and other than the essence of God; and the Father is inexplicable by the Son, and invisible to him, for neither does the Word perfectly and accurately know the Father, neither can he distinctly see him. The Son knows not the nature of similar his own essence: for he was made on our account, in order that God might create us by him, as by an instrument; nor would he ever have existed, unless God had wished to create us.<ref>[http://www.ccel.org/ccel/schaff/npnf202.ii.iv.vi.html Socrates and Sozomenus Ecclesiastical Histories], Chapter VI. Retrieved on 2010-02-02.</ref></blockquote>

:==The Acacians led Church's response==While Arius developed a following among some Syrian prelates, an Alexandrian synod of some 100 bishops summoned by Acacius took Bishop Alexander condemned him in 321. He was [[excommunication|excommunicated]], and fled to Palestine. There he entered into a variation friendship with [[Eusebius of Nicomedia]]. Arius, a proficient writer, produced many compositions in both prose and verse defending his belief, including a poem that he called the semi-Arians position by preaching that Christ was ''homoiosThalia''. Most of these writings were destroyed as being heretical, similar to - not identical in essence - with though portions of the Father ''Thalia'' and thus avoided using either terms homoousios and homoiousiosa few other Arian texts survive.

During The Roman emperor [[Constantine the Great]], desiring the last decades restoration of peace and unity to the Church, publicly called upon Arius and Alexander to settle their dispute; however, the fourth century issue was such that no genuine compromise was possible. As the arguments debate continued to rage between supporters of each man, the two Gregories, emperor finally decided to call a great council of all Church bishops to resolve the dilemma. This [[Gregory of Nyssa|NyssaFirst Ecumenical Council]] and , held at [[Gregory the Theologian|NazianzusNicea]]in 325, was led in its teachings by Athanasius, at this time a mere deacon in the Alexandrian church. The council condemned Arianism and maintained that Christ was ''"God from God, Light from Light, Very God from Very God, begotten not made (not created), and One in essence with the Father."'' (''[[Hilary of Poitiershomoousios]] brought reconciliation ''/ομοούσιος "of many semi-Arians to [[Orthodoxy]] and swayed the momentum to same essence" rather than Arius' heretical ''homoiousios''/ομοιούσιος "of a similar essence"). It then incorporated these words into the Nicean Creed that was reaffirmed at first version of the [[Second Ecumenical CouncilNicene Creed]] in Constantinople in 381.

Some forms ==Aftermath==Although the ecumenical council had spoken, Arianism continued to exert itself in the Church long afterwards, almost to the end of modern [[Protestantism]] appear the fourth century. This was often the fault of the Roman emperors, including Constantine (who vaciliated between Arius and his opponents to espouse the end of his life), and most notably Constantius, who succeeded him. During this period Arianism fragmented into a form number of Arianism, referring to sects: :the '''[[Jesus ChristAnomoeanism|Anomoeans]] as essentially distinct from ''' continued Arius' heresy, led first by [[GodAetius of Antioch|Aëtius]] in terms then later by Eunomius. This heresy continued to preach Arius's ''animoios'' (unlike) doctrine and maintained the strict position that suggest that, Christ was not of the same essence as the Son, He is ontologically distinct from and inferior to the Father.

:The '''[[Semi-Arianism should be clearly distinguished |semi-Arians]]''', led by Eusabian, took a middle ground that challenged the Nicean Creed's ''homoousios'' with a middle position of ''homoiousios'', that is, "of similar essence". :The '''[[Acacians]]''', led by Acacius, took a position not that different from the semi-Arians, by preaching that Christ was ''homoios'': "Aryanismsimilar to"&mdash;not identical in essence&mdash;with the Father; thus they avoided using either ''homoousios'' or ''homoiousios''. During the final decades of the fourth century the arguments of the two Gregories, which formed of [[Gregory of Nyssa|Nyssa]] and [[Gregory the core Theologian|Nazianzus]], together with those of Nazi racial ideology during [[Basil the twentieth centuryGreat]] and [[Hilary of Poitiers]], brought about the reconciliation of many semi-Arians with [[Orthodoxy]] and swayed the theological momentum back to the Nicean Creed, which had nothing whatsoever was reaffirmed and expanded upon at the [[Second Ecumenical Council]] in Constantinople in 381. ==Arianism today==Today, a so-called "Holy Arian Catholic and Apostolic Church" in England claims to do proclaim Arius's teachings, even "canonizing" him in 2006. However, this body differs with its namesake on several crucial points, including its rejection of the [[Nativity|Virgin Birth]] and [[Resurrection]] of Christ, which Arius himself never questioned. The Jehovah's Witnesses and Mormon sects are often accused (especially the former) of being Arian; while both certainly exhibit doctrines which tend toward Arianism&mdash;which are rejected by the Orthodox Church as being heretical, along with many other teachings&mdash;each sect's Christology differs somewhat from classic Arian doctrine.  No remnant of any of the Arian sects established in Western Europe or his teachingselsewhere is known to exist today.  Some forms of modern [[Protestantism]] appear to espouse a form of Arianism, referring to [[Jesus Christ]] as essentially distinct from [[God]] in terms which suggest that, as the Son, He is ontologically distinct from, and inferior to, the Father. ==Notes==<references />

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