Was the pre-Nicene church father Irenaeus a Trinitarian?

This article discusses the view of Irenaeus (c. 115-190). He became a bishop at Lyons around the year 178. There are two major works by him known to us:

      • Against Heresies and
      • (P) Proof of the Apostolic Preaching

This article discusses Irenaeusโ€™ view of the nature of Christ (his Christology). In the quotes below, โ€œPโ€ stands for Proof of the Apostolic Preaching while โ€œIโ€ to โ€œVโ€ stands for the first five books of Against Heresies. Where I used more than one quote from a page, I added a, b, or c.

Irenaeusโ€™ writings are available from Earlychristianwritings.com. The text of the quotes from his works, that are referred to in this article, are listed at the end of this article.

Summary

The analysis of Irenaeusโ€™ writings below concludes that the Father created all things but He created all things โ€œthrough Christ Jesus.โ€ Irenaeus describes the Father as the โ€œOne God, the Almighty,โ€ as the only God and as the true God who โ€œcontains all things.โ€

By describing the Father as the Supreme God Almighty, the Most High, God of all, as ruling over all, who alone knows the very day and hour of judgment (II,28), Irenaeus indicated that the Son is subordinate to the Father. This is emphasized by statements such as that:

Jesus Christ became flesh according to the good pleasure of the Fatherโ€ (I,9,2), that

He has received dominion over all creation from His Father (III,6a), and that

The Father is greater than Christ (II,28) and the Head of Christ” (V,18; cf. 1 Cor 2:3).

Although Irenaeus described the Father as the โ€œone Godโ€ and as the โ€œonly God,โ€ and the Son is subordinate to the Father, Irenaeus also described Jesus Christ as โ€œeternally co-existing with the Fatherโ€ (e.g. II,30) and as โ€œGodโ€ (e.g. I,10,1). However, even in the phrases which referred to Jesus as God, Irenaeus described the Son as subordinate to the Father God. For example:

“He who suffered under Pontius Pilate,
the same is Lord of all, and King, and God, and Judge,
receiving power from Him who is the God of all” (III,12a).

Irenaeus gave two reasons why the Son is called God, namely:

    • He is the visible image of the invisible Father and
    • “That which is begotten of God is God” (P47).

To understand why Irenaeus was able to refer to the Son as “God” but still as subordinate to the Father, we need to understand the meaning of the Greek word which Irenaeus used, which is the word theos:

One of the possible meanings of theos is “God,” which is defined by Merriam-Webster as โ€œa being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe.โ€ But theos also has a range of other possible meanings, such as:

          • Beings empowered by God to represent Him, such as Moses (Exo 7:1), and
          • People “to whom the word of God came” (John 10:35; cf. Psalm 82).

To describe a being as theos, therefore, does not mean that that being is God. A being is God if He is the almighty originator of the universe, as Merriam-Webster defined the title. Irenaeus described only the Father as such.

– END OF SUMMARY –

The Father

The following is one of his typical statements about the Father:

“The beginning of all things is God.
For He Himself was not made by any,
and by Him all things were made.
And therefore, it is right first of all to believe that
there is One God, the Father,
who made and fashioned all things” (P4).

This statement is explicitly about the Father and says that:

The Father created all things.

He is the uncaused Cause of all things. Elsewhere, Irenaeus refers to the Father as โ€œMaker of heaven, and earth,โ€ and that He โ€œcreated all things,โ€ or โ€œgrants existence to allโ€ (I,10,1; II,1; III,1; III,6b; III,8; III,12c; IV,5,1-2; IV,20,2b,c; P6).

The Father is โ€œOne God.โ€

Irenaeus was quite fond of the phrase โ€œone God,โ€ also expressed as โ€œOne God, the Almightyโ€ (I,9,2; cf. I,10,1; III,1; III,12c; IV,1; IV,6b; IV,20,2a,b,c; V,18; V,22; P5). This is related to the New Testament’s โ€œone Godโ€-statements in which the “one God” always refers to the Father (John 5:44; 1 Cor 8:6; Eph 4:5-6; 1 Tim 2:5). Irenaeus also quoted these verses, for example:

“The Apostle Paul in like manner (stated),
‘There is one Lord, one faith, one baptism,
One God and Father, who is above all,
and through all, and in us all'”
(IV,32; cf. Eph 4:5-6).

The following is another one of Irenaeusโ€™s typical statements:

“There is shown forth One God, the Father, not made, invisible, creator of all things; above whom there is no other God, and after whom there is no other God. And, since God is rational, therefore by [the] Word He created the things that were made.” (P5)

This statement again identifies the Father as โ€œOne Godโ€ and as the Creator. But it adds the following:

The Father is the only God.

As Irenaeus stated, above and after the Father there is no other God. Irenaeus frequently stated that the Father is the only God. For example, he would describe Jesus Christ as โ€œthe only-begotten Son of the Only Godโ€ (I,9,2) or state, โ€œthe Father, is the Only God and Lord, who Alone is God and ruler of allโ€ (III,9a; cf. II,1; II,28; III,6b; III,6c; III,9b; III,25; IV, Preface; IV,1).

That the Father is the only God seems to be the meaning of the โ€œone Godโ€ statements above. These two thoughts are integrated in categorical statements such as:

    • โ€œThere is One Almighty Godโ€ (III,11a)
    • โ€œThere is One God, the Maker of this universeโ€ (III,11b; III,12b)

The Father is the true God.

Irenaeus identified the Father as the โ€œtrue Godโ€ and as the โ€œonly true Godโ€ (III,15). For example:

“The apostles taught the Gentiles that they should leave vain wood and stones โ€ฆ and worship the True God, who had created and made all the humanity โ€ฆ and that they might look for His Son Jesus Christ” (III,5; cf. V,22).

The Father created all things by the Word.

As quoted above from P5, “by [the] Word He [the one God] created the things that were made.” Elsewhere, Irenaeus stated this principle as that:

    • โ€œThrough Him all things were made by the Fatherโ€ (P5) or,
    • The Father created all things โ€œthrough Christ Jesusโ€ (III,4; cf. III,11a; IV,20,1; IV,20,2b)

The Father โ€œcontains all things.โ€

This interesting quote from (IV,20,2c) makes me think of the principle that God is not somewhere in the universe, rather, the universe is somewhere in God. Elsewhere, Irenaeus described โ€œGod the Creatorโ€ as โ€œthe Only God โ€ฆ alone containing all thingsโ€ (II,1). Perhaps a related statement made by Irenaeus is that โ€œthe Father Himself is Alone called “God”, who has a real existence” (II,28). In other words, the existence of everything else is dependent on the Father’s existence.

Christ Jesus

Irenaeus contrasted Jesus Christ to the Father with phrases such as:

“The Church โ€ฆ has received โ€ฆ this faith:
One God, the Father Almighty,
Maker of heaven, and earth, and the sea,
and all things that are in them;
and in one Christ Jesus, the Son of God,
who became incarnate for our salvation,
and in the Holy Spirit โ€ฆ” (I,10,1; cf. I,9,2; III,1; IV,6b)

This sounds very similar to the opening phrase on the Nicene Creed, formulated more than a hundred years later:

We believe in one God, the Father almighty,
maker of all things visible and invisible;
And in one Lord, Jesus Christ,
the Son of God (Earlychurchtexts)

The One Christ Jesus

In Irenaeusโ€™ statements, Jesus is the โ€œone Christ Jesusโ€ or the โ€œone Jesus Christโ€ in contrast to the Father, who is the โ€œOne God.โ€ The New Testament does not refer to Jesus as โ€œone Christ Jesusโ€ or as โ€œone Jesus Christ,โ€ but, in contrast to the โ€œone God,โ€ the New Testament does refer to Jesus as โ€œone Lordโ€ (Eph 4:5-6; 1 Cor 8:6). Apparently, the New Testamentโ€™s โ€œone Godโ€ and โ€œone Lordโ€ statements were foundational for Irenaeusโ€™ Christology. This is how it should be, for these statements are specifically formulated to explain the relationship between the Father and the Son. Theologians often mistakenly rely on less clear statements to formulate faulty Christologies.ย 

The Father is Supreme.

As indicated by the following quotes, Irenaeus described the Father as above all, God Almighty, the Most High, God of all, the Supreme King, God over all, and as ruling over all:

“The Father is above all things for ‘the Father,’ says He, ‘is greater than I'” (II,28).

The Father is โ€œGod Almighty, The Most High, The Creator, The Makerโ€ (II,35; cf. P8) – โ€œthe God of all, the Supreme Kingโ€ (III,5).

“He it is who is God over all” (IV,5,1-2; cf. P5).
โ€œGod the Father (is) ruling over allโ€ (III,6a)

โ€œTherefore One God, the Father is declared, who is above all” (Book V,18; cf. IV,20,2a).

The Father is Almighty.

Irenaeus used the term โ€œAlmightyโ€ frequently, but always only for the Father; never for Christ. For example, the following is a quote by Irenaeus from 1 Corinthians 8:6, to which he added โ€œAlmightyโ€ to the description of the Father, as well as โ€œa firm belief in the Spirit of God:โ€

“A full faith in One God Almighty,
of whom are all things,
and in the Son of God,
Jesus Christ our Lord,
by whom are all things โ€ฆ
and a firm belief in the Spirit of God” (IV,33).

Since Irenaeus identified the Father alone as the โ€œAlmighty,โ€ the Son is not Almighty. For a discussion of the title โ€œAlmightyโ€ in the New Testament, see –ย Is Jesus the Almighty?

The Son is subordinate to the Father.

Irenaeus described the subordinate position of the Son in phrases such as:

      • Jesus Christ โ€œbecame fleshโ€ โ€œaccording to the good pleasure of the Fatherโ€ (I,9,2).
      • Every knee will bow to Jesus โ€œaccording to the will of the invisible Fatherโ€ (I,10,1).
      • โ€œThe Father alone knows the very day and hour of judgmentโ€ (II,28; cf. Matt 24:36)
      • “‘The Father,’ says He, ‘is greater than I'” (II,28; cf. John 14:28).
      • โ€œHis Son โ€ฆ has received dominion from His Father over all creationโ€ (III,6a)
      • โ€œ’He shall he great, and shall be called the Son of the Highest’โ€ (III,16);
      • โ€œThe Father is indeed above all, and He is the Head of Christ” (V,18; cf. 1 Cor 2:3).

The Son always existed.

Although the Son is subordinate to the Father, He always existed:

    • โ€œPre-existing with the Father,
      begotten before all the creation of the worldโ€ (P30);
    • โ€œEternally co-existing with the Fatherโ€
      (II,30; cf. IV,6; IV,20,1; IV,20,2a);

I have found that people struggle to understand how Christ could be eternal but still be subordinate to the Father. We need to remember that, to say that Jesus always existed means that He existed for as long as time existed, but time had a beginning – 13 billion years ago with the big bang (NASA). There is no time in the infinity beyond this universe. But that Infinity contains the real substance of our existence because it is the Source of the power and intelligence that brought forth this universe. In that infinity, the Son was begotten of the Father. But beyond that, we should say nothing of that infinity because that has not been revealed to us.

The Son is God.

Although he described the Father as the โ€œone Godโ€ and as the โ€œonly God,โ€ and described the Son as subordinate to the Father, Irenaeus described the Son also as โ€œGodโ€ (I,10,1; III,15; III,19,2; IV,5,1-2; IV,6c; P40; P47). However, even in the phrases which refer to Jesus as God, Irenaeus described the Son as subordinate to the Father God:

“To Christ Jesus, our Lord,
and God, and Saviour, and King,
according to the will of the invisible Father,
every knee should bow” (I,10,1).

“The apostles of freedom called no one else ‘God,’ or named him ‘Lord,’ except the Only true God, the Father, and His Word” (III,15).

“He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all” (III,12a).

Irenaeus gave two reasons why the Son is called God:

“The Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ โ€ฆ and they named Him God” (IV,6c).

“That which is begotten of God is God” (P47).

The translation of theos

To understand why Irenaeus was able to refer to the Son as “God” but still as subordinate to the Father, we need to understand the meaning of the Greek word which Irenaeus used, which is the word theos.

The title “God” defined

Merriam-Webster defines the term โ€œGodโ€ as โ€œa being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe.โ€

Only one โ€œomnipotentโ€ (almighty) Being is possible. If there were more than one, one would limit to the power of the other. There can also only be one โ€œoriginator โ€ฆ of the universe.โ€

Sola Gratia proposes a different definition for โ€œGod.โ€ He says that any being that has โ€œthe exact same nature with the Fatherโ€ is God. However, we cannot each have his or her own definition of โ€œGod.โ€ That is what dictionaries are for. If we have different definitions for the same word, we will talk past one another.

Consider the historical development of the title โ€œGod:”

The meaning of theos

The Greek word, that is translated as “God,” is theos. In the ancient Greek culture, theos was used for the pantheon of the Greek gods such as Zeus, the god of heaven, Hera, Queen of the gods, Poseidon, God of the seas, and many others. The gods were thought of as immortal beings with supernatural powers over nature and mankind.

When Greek became the common language of the Empire, the Jews translated the Hebrew elohim as the Greek theos. Since elohim, in the Hebrew culture, was used for the true God but also for a range of other beings, theos took on the same meanings in Jewish and Christian writings, which included:

    • Any immortal being with supernatural powers;
    • Beings empowered by God to represent Him, such as Moses (Exo 7:1), and
    • People “to whom the word of God came” (John 10:35; cf. Psalm 82).

See the article on theos for a discussion of the meanings.

The meaning of โ€œGodโ€

The original New Testament, written in Greek, was written only in capital letters. The same applies to Iranaeus’ writings. (He wrote in Greek.)

But, over the centuries, the distinction between upper- and lower-case letters developed. With that, over time, came the practice to capitalize the G and to use the word โ€œGodโ€ to refer to one specific being, namely the One who exists without cause. In other words, we use the word โ€œGod,โ€ with an upper case G, as the name for one specific Being, namely the One who exists without cause.

How the ancient writers distinguished

However, when the original New Testament as written, and when Irenaeus wrote, these writers did not have a word that is equivalent to God. Given the broad range of meanings of the word theos, Irenaeus and the other pre-Nicene fathers could refer to both the Father and Jesus Christ as theos. But they distinguished the Father from the other theos-beings in various other ways. Irenaeus (and the Bible writers), for example, as quoted above, described the Father as:

      • The โ€œone God,โ€
      • โ€œThe only God,โ€
      • โ€œThe Almighty,โ€
      • “One God โ€ฆ who is above all” and
      • โ€œThe True God,โ€ and
      • โ€œThe Father โ€ฆ who Alone is God.”

To make sure that the reader understands, Irenaeus stated this also negatively, namely, โ€œthere is no other Godโ€ (P5).

How to translate theos

By means of such techniques, and by describing the Father as the Head of Christ, and as greater than Christ, Irenaeus represented Christ as subordinate to the Father. The point is that, as Irenaeus described Him, the Son is not โ€œGodโ€ as defined above by Merriam-Webster, namely the omnipotent (almighty), omniscient originator of the universe. Given this definition, and given Irenaeusโ€™ Christology, only the Father is โ€œGodโ€ in modern English. Consequently, theos, when used by Irenaeus for Jesus, should not be translated as “God.”

On the other hand, to translate theos as “god” when it describes Jesus is also not acceptable because, in Christian circles, the title “god” is often understood as referring to false gods. That is a dilemma for translators to sort out.

God from God

Consider again the statement which Irenaeus made in P47: “That which is begotten of God is God.” This reminds me of the Nicene Creed, which reads:

God from God,
light from light,
true God from true God

Since the word theos, which is translated four times in this verse as “God,” merely means “god,” and in the ancient Greek language, simply means an immortal being with supernatural powers, all that Irenaeus meant was that, since the Father is an immortal being with supernatural powers, and since Jesus Christ is the only begotten of God, He is also an immortal being with supernatural powers. If that is correct, then Irenaeus’ statement must be translated as “That which is begotten of god is god.”

However, the Nicene Creed adds the word “true” before “theos.” As we have seen, both the New Testament and Irenaeus use the phrase “true theos” only for the Father (III,15; III,5; V,22; John 17:3; 1 Thess 1:9; 1 John 5:20). (For a discussion of 1 John 5:20, see the article on theos.)

Therefore, the question is, what does the Nicene Creed mean by “true theos? Does it mean that Jesus Christ is “God” in the modern sense of the word, or that He truly is an immortal being with supernatural powers? For a discussion, see the article on the interpretation of the Nicene Creed.ย 

Lord

In the quotes above, Irenaeus used the title โ€œLordโ€ many times and for both the Father and for Jesus Christ. This is also not proof that Jesus is โ€œGodโ€ as defined above. The same principles that apply to the title โ€œGod,โ€ also apply to the title โ€œLord,โ€ namely that Irenaeus applied the title โ€œLordโ€ to the Father in a special sense, for he refers to the Father as the โ€œonly Lordโ€ and as โ€œthe true Lord:โ€

โ€œThe Father, is the Only God and Lordโ€ (III,9a).

โ€œGod the Creator โ€ฆ since He is the Only God, the Only Lord, the Only Creator, the Only Fatherโ€ (II,1).

โ€œIt was the true Lord and the One God โ€ฆ the same did Christ point out as the Fatherโ€ (V,22).

Similar to theos, the Greek word that is translated as โ€œlordโ€ (kurios) has a wide range of meanings:

On the low end of the spectrum, it can simply be a respectful form of address to somebody in a more senior position, similar to โ€œsirโ€ or โ€œmaster.โ€

But exalted beings, such as kings and gods were also addressed as โ€œlord.โ€

Given the exalted view which the New Testament and Irenaeus have of โ€œthe only-begotten Son of the Only Godโ€ (I,9,2), such as that He “eternally co-existed with the Fatherโ€ (II,30) and โ€œhas received dominion from His Father over all creationโ€ (III,6a) so that every knee in heaven and on earth must bow to Him (I,10,1), Jesus Christ is most appropriately called โ€œLord.โ€

However, given the clear distinction between the โ€œone Godโ€ (the Father) and the “one Lord, Jesus Christ” that is made by the โ€œone Godโ€ statements (e.g., 1 Cor 8:6; Eph 4:4-6; 1 Titus 2:5), Jesus is not “Lord” in the same sense as the Father. Rather, โ€œevery tongue will confess that Jesus Christ is Lord, to the glory of God the Fatherโ€ (Phil 2:11).

Triadic passages

One of the major โ€˜proofsโ€ of the โ€˜divinityโ€™ of Christ and of the Trinity is the triadic passages, which are passages in which the Father, Son and Holy Spirit are mentioned together, for example, โ€œbaptizing them in the name of the Father and the Son and the Holy Spiritโ€ (Matt 28:19). Irenaeus also mentions the Father, the Son, and the Holy Spirit many times together in a single passage (e.g. I,10,1; IV,6b; IV,20,1). These passages do include the Son and the Holy Spirit in โ€œthe divine identity,โ€ if I may borrow a term from Richard Bauckham. However, we need to respect the clear statements in both the New Testament and Irenaeusโ€™ writings that the Father is the โ€œonly true Godโ€ (III,15; John 17:3).

Conclusion

Irenaeus believed that the Father is โ€œthe only and the true God,โ€ who also created all things. He alone is โ€œAlmighty.โ€ He wrote that โ€œevery knee should bowโ€ to Jesus because that is โ€œthe will of the invisible Father.โ€ Irenaeus saw Christ as distinct from God and subordinate to the Father, explicitly quoting from the Bible that the Father is โ€œthe Head of Christ.โ€ None of the quotes say that the Holy Spirit is self-aware. There is also no mention of one substance or of Christโ€™s proposed dual nature.

According to what I quoted above from Irenaeus, he was no philosopher. He simply takes the Scriptures as they are. However, he emphasized verses that Trinitarians avoid.

The purpose of the mini-series of articles is to determine whether the church fathers in the first three centuries believed in the Trinity. If we use Irenaeus, writing in the late second century, as a norm, then the answer must be a loud and clear “no.”ย 

List of quotes

Below are quotes from Irenaeusโ€™ writings. For the full text, see Irenaeus of Lyons (earlychristianwritings.com).

Against Heresies

The following is quoted from Irenaeus’ voluminous work, Against Heresies.

John, proclaiming One God, the Almighty,
and one Jesus Christ, the only-begotten,
by whom all things were made …
the only-begotten Son of the Only God,
who, according to the good pleasure of the Father,
became flesh for the sake of men. (I,9,2).

The Church โ€ฆ has received โ€ฆ this faith โ€ฆ (in)
One God, the Father Almighty,
Maker of heaven, and earth, and the sea,
and all things that are in them;
and in One Christ Jesus, the Son of God,
who became incarnate for our salvation;
and in the Holy Spirit โ€ฆ (I,10,1)

To Christ Jesus, our Lord,
and God, and Saviour, and King,
according to the will of the invisible Father,
“every knee should bow, of things in heaven,
and things in earth, and things under the earth,
and that every tongue should confess” to him (I,10,1).

God the Creator,
who made the heaven and the earth,
and all things that are in it โ€ฆ
since He is the Only God, the Only Lord, the Only Creator, the Only Father, alone containing all things, and Himself commanding all things into existence (II,1).

This God is the Father of our Lord Jesus Christ.
Paul the apostle also has declared,
“There is One God, the Father, who is above all, and through all, and in all” [Eph 4:6]. (II, 2).

Since the Father Himself is Alone called “God“,
who has a real existence โ€ฆ
the Scriptures acknowledge Him Alone as “God,” โ€ฆ
the Lord confesses Him Alone as his own Father (II,28)

The Lord, the very Son of God, allowed that the Father Alone knows the very day and hour of judgment, when he plainly declares, “But of that day and that hour knows no man, neither the Son, but the Father Only.” (II,28)

The Father โ€ฆ has been declared by the Lord alone to know the hour and the day โ€ฆ we may learn through him that the Father is above all things. For “the Father,” says He, “is greater than I.” (II,28).

The Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom he wills that God should be revealed. (II,30)

All the other expressions likewise bring out the title of One and the same being; as, for example โ€ฆ God Almighty, The Most High, The Creator, The Maker, and such like. (II,35).

These [Apostles] have all declared to us that there is One God, Creator of heaven and earth โ€ฆ and one Christ the Son of God. (III,1).

The ancient tradition, believing in One God, the Creator of heaven and earth, and all things therein, through Christ Jesus, the Son of God (III,4).

Our Lord โ€ฆ acknowledged as God, even the God of all, the Supreme King, too, and his own Father (III,5)

The apostles taught the Gentiles that they should leave vain wood and stones โ€ฆ and worship the True God, who had created and made all the humanity โ€ฆ and that they might look for His Son Jesus Christ (III,5).

God the Father ruling over all, and His Son who has received dominion from His Father over all creation (III,6a)

I do also call upon You, LORD God of Abraham, and God of Isaac, and God of Jacob and Israel, who IS the Father of our Lord Jesus Christ โ€ฆ that we should know You, who has made heaven and earth, who rules over all โ€ฆ above whom there is no other God, do grant, by our Lord Jesus Christ, the governing power of the Holy Spirit, to every reader of this book to know You, that You Alone are God, to be strengthened in You (III,6b)

“We know that an idol is nothing, and that there is no other God but One. For though there be that are called gods, whether in heaven or in earth, yet to us there is but One God, the Father, of whom are all things, and we through Him, and one Lord Jesus Christ, by whom are all things, and we by him.” (III,6c)

He indeed who made all things can alone, together with His Word, properly be termed God and Lord (III,8).

He, the Father, is the Only God and Lord, who Alone is “God” and ruler of all. (III,9a)

There is therefore One and the same God, the Father of our Lord. (III,9b).

There is One Almighty God, who made all things by His Word โ€ฆ that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation (III,11a)

There is One God, the Maker of this universe โ€ฆ the Father of our Lord Jesus Christ (III,11b).

He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all (III,12a)

The One and the same God โ€ฆ that He was the Maker of all things, that He was the Father of our Lord Jesus Christ (III,12b)

To the Greeks they preached One God, who made all things, and His Son Jesus Christ (III,12c)

The apostles of freedom called no one else “God,” or named him “Lord,” except the Only true God, the Father, and His Word. (III,15)

The angel said โ€ฆ He shall he great, and shall be called the Son of The Highest โ€ฆ And David โ€ฆ confessed him as Lord, sitting on the right hand of The Most High Father. (III,16).

He [Jesus] is โ€ฆ God, and Lord, and King Eternal, and the Incarnate Word โ€ฆ He had โ€ฆ in Himself that pre-eminent birth which is from the Most High Father. (III,19,2)

Their Creator, who is both God Alone, and the Father of our Lord Jesus Christ. Amen. (III,25).

There is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption. (IV,Preface).

No other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word (IV,1)

Our Lord โ€ฆ did also command us to confess no one as Father, except Him โ€ฆ who is the One God and the One Father (IV,1).

Whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all (IV,5,1-2)

Christ Himself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers. (IV,5,1-2).

The Son, being present with His own handiwork from the beginning, reveals the Father to allย  (IV,6a)

There is One God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him. (IV,6b).

And through the Word Himself who had been made visible and palpable, was the Father shown forth โ€ฆ all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ when He was present [upon earth], and they named Him God. (IV,6c).

For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom โ€ฆ He made all things, to whom also He speaks, saying, โ€œLet Us make man after Our image and likeness.” (IV,20,1)

The apostle say, “There is One God, the Father, who is above all, and in us all.”…. the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit (IV,20,2a)

There is therefore One God, who by the Word and Wisdom created and arranged all things. (Book IV,20,2b)

There is One God the Father, who contains all things, and who grants existence to all (IV,20,2c).

The Apostle Paul in like manner (stated), “There is one Lord, one faith, one baptism, One God and Father, who is above all, and through all, and in us all.” (Book IV,32). (Eph 4:5-6)

A full faith in One God Almighty, of whom are all things, and in the Son of God, Jesus Christ our Lord, by whom are all things โ€ฆ and a firm belief in the Spirit of Godย  (IV, 33). (1 Cor 8:6)

And therefore One God, the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ. (V,18; cf. 1 Cor 2:3).

It was the true Lord and the One God โ€ฆ the same did Christ point out as the Father, whom also it compels the disciples of Christ, alone to serve. (V,22)

Proof of the Apostolic Preaching

The following excerpts are from the translation by J. Armitage Robinson.

The beginning of all things is God. For He Himself was not made by any, and by Him all things were made. And therefore it is right first of all to believe that there is One God, the Father, who made and fashioned all things (P4).

There is shown forth One God, the Father, not made, invisible, creator of all things; above whom there is no other God, and after whom there is no other God. And, since God is rational, therefore by [the] Word He created the things that were made (P5).

The Word called the Son, and the Spirit the Wisdom of God. Well also does Paul His apostle say: One God, the Father, who is over all and through all and in us all. For over all is the Father; and through all is the Son, for through Him all things were made by the Father (P5)

This then is the order of the rule of our faith, and the foundation of the building โ€ฆ God, the Father, not made, not material, invisible; one God, the creator of all things (P6).

The Father is called Most High and Almighty and Lord of hosts (P8).

[The prophets] instructed the people and turned them to the God of their fathers, the Almighty; and they became heralds of the revelation of our Lord Jesus Christ the Son of God โ€ฆ pre-existing with the Father, begotten before all the creation of the world (P30).

Thus then the Word of God in all things hath the pre-eminence, for that He is true man and Wonderful Counsellor and Mighty God (P40).

So then the Father is Lord and the Son is Lord, and the Father is God and the Son is God; for that which is begotten of God is God.ย  (P47).

ARTICLES IN THIS SERIES

FIRST 300 YEARS

FOURTH CENTURY

FIFTH CENTURY

LATER DEVELOPMENT

What did Fourth Century Arianism believe?

Summary of this article

In the first three centuries after Christ, the Roman Empire persecuted the church. In the fourth century, the church was first legalized (AD 313) and later became the official religion of the Roman Empire (AD 380). During that period, a controversy raged in the church with respect to the nature of Christ. The emperors could not allow disunity in the church because a split in the church could split the entire empire. The emperors, therefore, forced the church to formulate creeds, and, true to the nature of the empire, banish church leaders who were not willing to accept the creeds.

Arianism was named after Arius.

We are not sure what Arius taught, for his books were destroyed after Nicaea, and we cannot trust what his opponents wrote about him. For example, Athanasius claimed that Arius said that โ€œthere was a time when the Son was not,” but below we quote Arius saying that the Son existed โ€œbefore time.โ€ย 

‘Arianism’ dominated the church for 50 years.

Many erroneously understand the Nicene Creed of 325 to say that the Son is equal to the Father but, after 325, the consensus in the church was that the Son is subordinate to the Father. What the church believed at the time was different from what Arius believed, but it is practice today to describe anything that is not perfectly consistent with the Trinity doctrine as Arianism. Therefore, since, in the Trinity doctrine, the Son is co-equal to the Father, it is common for people to the refer to the belief in the fourth century, that the Son is subordinate to the Father, as Arianism.

This ‘Arianism’ remained the dominant view in the church for the next 50 years. During those fifty years, this ‘Arianism’ evolved and divided into a number of branches. It is, therefore, important to understand what the church believed after the intense debates of those years.

God and theos

Today, we use the modern word โ€œGodโ€ as the proper name of the One who exists without a cause. The ancient Greek word, in the Bible and other ancient documents, such as the Nicene Creed, that is translated as “God” is theos. But theos is the common name for the Greek gods and means “god” in Eglish. When it refers to the One who exists without a cause, it is correctly translated as โ€œGod.โ€ย In instances where theos refers to Jesus, it can be translated as โ€œGodโ€ only if one assumes the Trinity doctrine. In Arianism, in which only the Father is the One who exists without a cause, theos, when it describes Jesus, or to any being other than the Father, must be translated as โ€œgod.โ€ See the article – theosย – for a further discussion.

What the Arian church believed

In Arianism:

The Father is the โ€œonly one God.โ€ In contrast to the Son who is the “begotten,” the Father is “the unbegotten,” which means that He exists without a cause and, therefore, is the ultimate Cause of all else.ย 

The Son is our god, but the Father is His god. God created all things through the Son. Since the Son was โ€œbegottenโ€ by the Father, which is understood to mean that He was born of the Being of the Father, He was not created but, nevertheless, subordinate to the Father.

The Holy Spirit is not a Person, but as a power; subject to the Son.

– END OF SUMMARY –ย 

Purpose of this article

The Metamorphosis of the Church

The fourth century was a remarkable period in which the church changed from being PERSECUTED to being the OFFICIAL STATE RELIGION of the Roman Empire. For all practical purposes, the church became part of the state and, as will be explained, the emperor became the head of the church. Adopting the character of the empire, the church changed from being persecuted to persecuting church leaders who do not accept the official church decrees.

Arian Controversy

Emperor Constantine standing before the bishops

In that fourth century, a huge controversy raged with respect to the NATURE OF CHRIST. The Nicene Creedโ€”formulated in the year 325 at the city of Nicaeaโ€”described the Son as “true theos from true theos” and as of the “same substance” as the Father. Many today interpret these phrases as that the Son is EQUAL to the Father. The article on the Nicene Creed shows that this interpretation is wrong and that that Creed described the Son as subordinate to the Father.

After the creed was formulated in the year 325, for the next 50 years, the church was dominated by teachings in which the Son is SUBORDINATE to the Father. This Arian period was brought abruptly to an end when Theodosius became emperor in the year 380. He was an ardent supporter of Nicene Christology and, on ascending the throne, IMMEDIATELY declared Arianism to be illegal and Nicene Christology to be THE ONLY religion of the empire. He then replaced the Arian church leadership with Nicene leaders.

Purpose of this article

The purpose of this article is to analyze what Arianism believed in the fourth century. Some of the historical facts mentioned in this article are described in more detail in other articles.

Conflicting evidence in the Bible

To understand the war between Nicene Christology and Arianism, we must appreciate the seemingly conflicting evidence in the Bible about the nature of Christ. Many Bible statements describe Him as equal with the Father, but many others imply that He is subordinate to God, for example:

EQUAL SUBORDINATE
He โ€œupholds all things by the word of His powerโ€ (Heb 1:3) has โ€œlife in Himselfโ€ (John 5:26) sent the Holy Spirit to His disciples (Luke 24:49), is โ€œthe first and the lastโ€ (Rev 1:17) and owns everything which the Father has (Matt 11:27). โ€œAll things have been created through Himโ€ (Col 1:16) and โ€œall will honor the Son even as they honor the Fatherโ€ (John 5:23). In Him, all the fullness of Deity dwells in bodily form (Col 2:9). โ€œAt the name of Jesus, every knee will bowโ€ (Phil 2:10). Only He knows the Father. (Matt 11:27) Only the Father knows the โ€œday and hourโ€ of His return (Matt 24:26). Everything which the Son has, He received from the Father, including to have โ€œlife in Himselfโ€ (John 5:22, 26). The Father sent Him and told Him what to say and do (John 7:16). The NT consistently makes a distinction between Jesus and God (e.g., Philemon 1:3). For example, Jesus is today at the right hand of God. The โ€œone Godโ€ and โ€œthe only true Godโ€ is always the Father (1 Cor 8:6; 1 Tim 2:5; Eph 4:4-6; John 17:3). The Father is His God and He prayed to the Father. (Rev 3:12; John 17; Acts 7:56).

What Arius believed about Christ

Arius

The words Arian and Arianism are derived from the name of Arius (c. 250โ€“336); a church leader who had significant influence at the beginning of the fourth century. His teachings initiated the Arian controversy and Emperor Constantine called the council at Nicaea specifically to denounce His teachings.ย 

We are not sure what Arius taught.ย After Nicaea in 325, the emperor gave orders that all of Ariusโ€™ books be destroyed and that all people who hide Ariusโ€™ writings, be killed. Very little of Ariusโ€™ writings survived, and much of what did survive are quotations selected for polemical purposes in the writings of his opponents. Reconstructing WHAT Arius actually taught, andโ€”even more importantโ€”WHY, is, therefore, a formidable task. There is no certainty about the extent to which his teachings continued those of church fathers in previous centuries.

Letter to Eusebius

We have a brief statement of what Arius believed in a letter to the Arian archbishop of Constantinople; Eusebius of Nicomedia (died 341). He wrote as follows:

We say and believe โ€ฆ
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 (existed) 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)

Brief reflections on Arius’ view

The Son is not unbegotten,
nor in any way part of the unbegotten.

โ€œUnbegottenโ€ is how the ancients described the Being who exists without a cause (the Father). Since the Son is begotten, Arius argued that He is not part of that which exists without a cause. For Arius, only the Father is unbegotten.

He does not derive his subsistence from any matter.

ARIUS INTERPRETATION
NOT UNBEGOTTEN
The Son is not unbegotten, nor in any way part of the unbegotten.
โ€œUnbegottenโ€ is how the ancients described the Being who exists without a cause. Since the Son is begotten, Arius reasoned that He is not part of that which exists without a cause. For Arius, only the Father is unbegotten.ย 
ONLY BEGOTTEN
He does not derive his subsistence from any matter.
The phrase โ€œonly begottenโ€ identifies the Son as unique. There is no other like Him. โ€œBegottenโ€ indicates that His being came from the being of the Father. He was not created from other matter.
BEFORE TIME
By his own will and counsel he has subsisted before time and before age.
He existed as an independent Person with His own will; distinct from the will of God. He was begotten by God before time began.
PERFECT
as perfect as God โ€ฆ unchangeable
This shows the extremely high view which Arius had of the Son. Created beings change over time due to influences, but God and the Son are “unchangeable.”
HE WAS NOT.
Before he was begotten, or created, or purposed, or established, he was not. The Son has a beginning but God is without beginning.
Firstly, here, Arius indicates that he does not know what it means that the Son was begotten. Nevertheless, since He was is begotten, or created, or purposed, or established, He exists by the will of God (the Father) and “was not” before He was “begotten.”

Arius seems to contradict himself. Above, he wrote that the Son “subsisted before time.” But he also wrote that the Son “was not” before He was begotten and that the Son “has a beginning.” It is a pity that we do not have Arius’ book that he can explain himself. Below, I propose how these statements can be reconciled.

A time when the Son was not

In the fourth century, Athanasius was the arch-enemy of Arianism and the great advocate of the homoousian (Nicene) theology. He quoted Arius as saying:

“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.”

Today, this quote by Athanasius is quite famous and is still used to characterize Ariusโ€™ teaching. But Arius wrote to Eusebiusโ€”in the quote aboveโ€”that the Son existed โ€œbefore time.โ€ This seems to contradict what Athanasius wrote. We do not know whether Arius really wrote “there was a time when the Son was not” or whether this was a straw man created by Athanasius.

Today, Trinitarians regard Athanasius of Alexandria as a hero who stood for โ€˜the truthโ€™ when โ€˜the whole worldโ€™ was Arian. Athanasius is counted as one of the four great Eastern Doctors of the Church in the Catholic Church.

But in his day, he was a highly controversial character in his day. The church accused him of horrible crimes and exiled no less than five times. We are not able to judge either way today, but Athanasius was a prolific writer, and we can judge his spirit by his writings. For this purpose, listen to the following podcasts:

Assessing Athanasius and his Arguments
Athanasiusโ€™s On the Nicene Council

The Son had a beginning.

Eternal generation

In the Trinity doctrine today, the Son had no beginning but always existed with the Father. The Bible is clear that He is begotten by the Father but that is explained with the concept of eternal generation, namely that the Father always was the Father, that there never was a time that the Father was not the Father.

Arius, as quoted above, wrote that โ€œthe Son has a beginning but โ€ฆ God is without beginning.โ€ But in the same statement, he wrote that the Son existed โ€œbefore time and before ages.โ€ Did Arius contradict himself? I wish we had Ariusโ€™ book to explain his own words but would like to propose the following explanation:

God created time. God is that which exists without a cause, and time exists because God exists. God, therefore, exists outside time, cannot be defined by time and is not subject to time. We cannot say that God existed โ€˜before timeโ€™, for the word โ€œbeforeโ€ implies the existence of time, and there is no such thing as time before time. Therefore, I prefer to say that God exists โ€˜outside timeโ€™.

Since God created time, time had a beginning and is finite.

God created all things through the Son (e.g. 1 Col 8:6). Therefore, God created time through the Son. It follows that there never was a time when the Son did not exist. Arius, therefore, could validly write that the Son existed โ€œBEFORE TIME.โ€

But, there exists an infinity beyond the boundaries of time. All the power and wisdom that we see reflected in this physical universe, comes out of that incomprehensible infinity beyond time, space and matter. In that infinity beyond time, Arius wrote, โ€œTHE SON HAS A BEGINNING.โ€ But this is not a beginning in time, for there is no such thing as time in infinity.

This explains why Arius could both claim that the Son existed before time and had a beginning. If this was Arius’ thinking, he could not that written that โ€œthere was a time when the Son was not,โ€ as Athanasius claimed.

Arianism evolved after Nicaea.

Forced unity

Under the stern supervision of the emperors, who demanded unity in the church to prevent a split in the empire, the fourth-century church fathers would not allow different views about Christ to co-exist within the church. The churchโ€™s view of Christ changed from time to time, but, nevertheless, it always formulated a view of Christ and, through persecution, forced all Christians to abide by the formal church doctrine.

Numerous synods

The fifty-year Arian period after Nicaea resulted in numerous synods, including at Serdica in 343,ย Sirmium in 358 and Rimini and Seleucia in 359. The pagan observer Ammianus Marcellinus commented sarcastically: “The highways were covered with galloping bishops.”

Numerous creeds

The best-known creed today is the Nicene Creed, but no fewer than fourteen further creeds were formulated between 340 and 360, depicting the Son as subordinate on the Father, e.g. the Long Lines Creed. Historian RPC Hanson lists twelve creeds that reflect the Homoian faithโ€”one of the variants of Arianismโ€”including the creeds of Sirmian (AD 357), Nice (Constantinople – 360), Akakius (359), Ulfilas (383), Eudoxius, Auxentius of Milan (364), Germinius, Palladius’ rule of faith (1988. The Search for the Christian Doctrine of God. Edinburgh: T&T Clark. pp. 558โ€“559).

Arianism evolved.

During the fifty years between Constantine and Theodosius, Arianism was refined and nuanced, relative to what Arius believed. Consequently, although Ariusโ€™ views are important, it is far more important to understand what version of Arianism the church adopted after Ariusโ€™ views and the Nicene Creed were intensely debated in the decades following Nicaea.

The word “GOD” is ambiguous.

Before we discuss what Ulfilas wrote, we need to explain the difference between the word โ€œGodโ€ and the words used in the New Testament:

Modern English

In modern languages, we differentiate between the words โ€œgodโ€ and โ€œGod:โ€

When we use a word as a proper name, we capitalize the first letter. The word โ€œGod,โ€ therefore, has a very specific usage: It is the PROPER NAME of one specific being; the One who exists without cause.

The word โ€œgod,โ€ on the other hand, is a general category name used for all supernatural beings. It is even for human beings with super-human qualities.

Ancient Greek

The capital โ€œG,โ€ therefore, makes a huge difference. But, when the Bible was written, and also in the fourth century, there were no capital letters. Or, more precisely, the ancients wrote only in capital letters. The distinction between upper and lower case letters did not yet exist. According to the article on the timeline of writing in Western Europe, the ancients used Greek majuscule (capital letters only) from the 9th to the 3rd century BC. In the following centuries, up until the 12th century AD, they used the uncial script, which still was only capital letters. Greek minuscule was only used in later centuries.

Te Greek word theos

Since the word โ€œGodโ€ is a name for one specific Being, the original New Testament does not contain any one word with the same meaning as โ€œGod.โ€ The New Testament writers used the word theos, which is the same word that was used for the pantheon of Greek gods. The word theos, therefore, is equivalent in meaning to our modern word โ€œgod.โ€ย  The word theos was also used for beings other than the one true God, even for โ€œthe god of this worldโ€ (2 Cor 4:4) and for human judges (John 10:35). Therefore, by describing the Father and the Son as โ€œgod,โ€ the Bible and the fourth-century writers only indicated that the Father and the Son are immortal beings; similar to the immortal Greek gods. Consequently, the word โ€œgodโ€ does not elevate the Father or the Son above the pagan gods.

The word โ€œGod,โ€ in the translations of the New Testament and other ancient Greek writings, therefore, is an INTERPRETATION. When the translator believes that theos refers to the One who exists without a cause, theos is rendered as โ€œGod.โ€ย  But when Paul wrote spoke about the theos of the pagan nations, the New Testament translates that as โ€œgod.โ€ And when it translates theos, when it refers to Jesus, as โ€œGod,โ€ it does that on the assumption of the Trinity doctrine.

True god

To indicate that the Unique Being is intended, the Bible writers added words such as โ€œonly,โ€ or โ€œtrueโ€ or โ€œoneโ€ to theos. But most often they simply added the definite article โ€œtheโ€ to theos to indicate that the God of the Bible is intended.ย 

In the Nicene Creed, both the Father and the Son are described as โ€œtrue god.โ€ The Bible never identifies the Son as โ€œtrue god.โ€ In the Bible, the โ€œtrue godโ€ is always the Father.ย  For example:

โ€œYou, the only true God, and
Jesus Christ whom You have sentโ€ (John 17:3)

โ€œYou turned to God from idols to serve a living and true God,
and to wait for His Son from heavenโ€ (I Thess 1:9-10).

โ€œSo that we may know Him who is true;
and we are in Him who is true,
in His Son Jesus Christ.
This is the true God and eternal lifeโ€ (1 John 5:20).

But then translators translate the Greek equivalent of โ€œtrue godโ€ as โ€œtrue God.โ€ Not only is this faulty translation, the word โ€œtrueโ€ in the phrase โ€œtrue Godโ€ is SUPERFLUOUS, for there is only one โ€œtrue God.โ€ย  Since โ€œGodโ€ already indicates the only true god, โ€œtrue theosโ€ should be translated either as โ€œtrue godโ€ or as โ€œGod.โ€ย 

Ulfilas’ Christology

Germanic missionary – The Goth Ulfilas (c. 311โ€“383) was ordained as bishop by the Arian Eusebius of Nicomedia and returned to his Gothic people to work as a missionary. He translated the New Testament into the Gothic language and is credited with the conversion of the Gothic peoples, which resulted in the wide-scale conversion of the Germanic peoples.ย 

Ulfilas’ Arianism – What he believed is perhaps a good reflection of the Arianism that was generally accepted in the church between Nicaea (325) and Constantinople (381). He wrote:

I, Ulfila โ€ฆ 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 โ€ฆ
Neither God nor lord/master,
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

(Heather and Matthews. Goths in the Fourth Century. p. 143 –ย  Auxentius on Wulfila).

Discussion of Ulfilas’ Christology

The Father – Ultimate Cause of all else

Only one God

Ulfilas believed in โ€œonly one God,โ€ who he identified as the Father.ย  Actually, this was the standard opening phrase of all ancient creeds. The Nicene Creed also starts as follows:

โ€œWeย believe in one God,ย the Father Almighty,
Maker of all things visible and invisible
.โ€

But then it continues to perhaps contradict this opening phrase by adding that the Son is “true god from true god“.

The unbegotten

Ulfilas identified the Father as “the unbegotten.” Arius also mentioned โ€œthe unbegotten,โ€ which is that which exists without a cause. That means that the Father is the ultimate Cause of all else. ย 

Invisible

Ulfilas added that the Father is invisible. This is also stated a number of times in the New Testament (e.g. Col 1:15). Certainly, in the past, God appeared to people (theophanies), but an appearance is vastly different from God Himself. An appearance does not contain God in His fullness. It is not possible for God in His fullness to be seen, for He exists outside this visible realm.

Only-begotten Son

Ulfilas also believed in:

โ€œHis only-begotten Son,
our lord/master and God,
the designer and maker of all creation,
having none other like him
.โ€

Our God

In this translation of Ulfilasโ€™ statement, the Son is โ€œour โ€ฆ God,โ€ but this is faulty translation. It should be rendered โ€œour god,โ€ with a small “g.”ย  As explained above, the Greek of the New Testament does not have a name for the God of the Bible. It uses theos; the common word for the pagan gods but added words such as “the” or “only” or “true” to identify “the only true god” (John 17:3). To say that the Son is โ€œgodโ€ simply means that He is a immortal being, like the pagan gods. Consequently, Ulfilas followed up His description of the Son with the following explanation:

Therefore, there is one God of all,
who is also God of our God;

In this phrase, “our God” again refers to Jesus. This is similar to Hebrews 1:8-9, which also refers to Jesus as theos, but then says that the Father is His theos.

The phrases โ€œonly-begottenโ€ and โ€œnone other like himโ€ identify the Son as utterly unique.ย 

Maker of all creation

Ulfilas described Son as the โ€œdesigner and maker of all creation.โ€ If He made all things, presumably, He was not made Himself.ย ย 

Arius wrote that the Son was โ€œbegotten, or created, or purposed, or established.โ€ In other words, Arius did not make a clear distinction between begotten and created. But after Nicaea, Arianism emphasized that the phrase โ€œonly begottenโ€ means that the Son was not created. See, for example, the Long Lines Creed.

Only-Begotten

Ulfilas described the Son as the “only-begotten Son” of the “only one God the Father, the unbegotten.” The word โ€œbegotten,โ€ which means that the Father gave birth to the Son, implies that the Son came from the being or substance of the Father. “Only-begotten” means that He is the only being that ever was born of God.ย 

Because He was “begotten” of the being or substance of God, the Nicene Creed described the Son as homoousios with the Father. This word comes from homรณs (same) and ousรญa (being or essence) and means “same substance.” In Latin, it is consubstantial. In other words, the Nicene claimed that the Son is of the “same substance” as the Father.

In Arianism, this means that the Father and the Son have the “same substance,” just like we as people have the “same substance,” but remain different persons with different skills and capacities.

Trinitarian theology replaces the word “same” with “one” and understands homoousian as that the Father and Son have “one substance;” like three Persons with one body.

In his description of the Father and the Son, Ulfilas does not mention substance at all, which is a good thing, for that concept is not revealed in the Bible (Deut 29:29). It was an unfortunate addition to the Nicene Creed, probably due to the insistence of the emperor, who presided over the proceedings. (Listen to Kegan Chandler on the term โ€œhomoousios.โ€)

Subordinate

In Trinitarian theology, the Son is in all respects equal with the Father. In contrast, in Arianism, โ€œbegottenโ€ means that the Son’s existence was caused by the Father, and that He is dependent on the Father, who alone is the uncaused Cause of all things. Arianism claims that the Bible reveals Him as subordinate to the Father; both before and after His existence as a human being. See the article – Subordinate.

The Father is God of our God.

What really sets Him apart from the pagan gods is not the title โ€œgod,โ€ but that He is โ€œthe designer and maker of all creation.โ€

God, the Father – All instances of the word โ€œGodโ€ in the quote from Ulfilas should be translated โ€œgod;โ€ even when referring to the Father.ย  Ulfilas made a distinction between the Father and the Son and the pagan gods in HOW he described Him, namely as the โ€œonly one godโ€ who is โ€œgod of allโ€ and also “god of our god.”ย 

God of our God โ€“ As Ulfilas wrote, โ€œthere is one God of all, who is also GOD OF OUR GOD.โ€ย  In other words, the Father is the Sonโ€™s god.ย  The Bible similarly describes Jesus as โ€œonly-begotten god” (John 1:18) and โ€œmighty godโ€ (Isaiah 9:6); the Lord of the universe (1 Cor. 8:6), but the Father as Jesusโ€™ โ€œGodโ€ (e.g. Rev. 3:2, 12; Heb. 1:8-9; John 20:17).ย  Paul described the Father is the Head of Christ.ย 

Subordinate – Ulfilas closed by saying, โ€œI believe the Son to be subject and obedient in all things to God the Father.โ€ย 

The Holy Spirit is not a person.

Subject and obedient – Ulfilas furthermore believed “in one Holy Spirit, the illuminating and sanctifying power โ€ฆ Neither God nor lord/master, but the faithful minister of Christ; not equal, but subject and obedient in all things to the Son.” That the Holy Spirit is โ€œneither God nor lordโ€ implies that Ulfilas did not think of the Holy Spirit as a Person, but as a power, and a power that is subject and obedient in all things to the Son.

Therefore, the Son is SUBORDINATE to the Father and the Holy Spirit is SUBORDINATE to the Son.ย 

No Trinity in the first four centuries

Ulfilas did not believe is the Trinity.ย  For him:

The Father alone was God.ย 
The Holy Spirit is not a Person.
There is no mention of three Persons in one Being.

It is often said that Arians do not believe in the traditional doctrine of the Trinity, which is true.ย  However, the concept of the Trinity, as we know it today, did not yet exist in Ariusโ€™ day.ย 

First 300 years – In the first three centuries, the church fathers did not think of the Father, Son and Holy Spirit as three Persons in one Being.ย  Tertullian did use the word “trinity,” but he used it to refer to a group of three distinct beings; not use in the sense of a single being.ย 

Nicene Creed – Neither does the Nicene Creed contain the Trinity concept, as a careful reading of that creed will show.ย  The purpose of that creed was to say that the Son is equal to the Father; not say that they are one Being; the same God.ย  It does say that they are homoousios (of the same substance), but that does not mean that they are one being.ย  We may argue that human beings are of the same substance, and that does not make us all one being.ย 

The Trinity doctrine was formulated later in the fourth century, perhaps by the Cappadocian Fathers, probably in response to the Arian criticism that the Nicene Creed creates the impression of two gods and can be accused of polytheism.

Three Forms of Arianism

In fact, as debates raged during the five decades after Nicaea, in an attempt to come up with a new formula, different forms of Arianism evolved. Three camps are identified by scholars among the opponents of the Nicene Creed:

Different Substance

One group, similar to Arius, maintained that the Son is of a different substance than the Father. They described the Son as unlike (anhomoios) the Father.

Similar Substance

The Homoiousios Christians (only an โ€œiโ€ added to โ€œhomoousiosโ€) accepted the equality and co-eternality of the persons of the Trinity, as per the Nicene Creed, but rejected the Nicene term homoousios. They preferred the term homoiousios (similar substance). This is very close to the different substance view of the Arians. Therefore, they were called “semi-Arians” by their opponents. (See homoousia.)

No speculation about Substance

Homoian Arianism maintained that the Bible does not reveal whether the Son is of the same substance as the Father, and we, therefore, should not speculate about such things. They avoided the word ousia (substance) altogether and described the Son as homoios = like the Father. Although they avoided invoking the name of Arius, in large part they followed Arius’ teachings. RPC Hanson (The Search for the Christian Doctrine of God. Edinburgh: T&T Clark. pp. 557โ€“559) lists twelve creeds that reflect the Homoian faith in the years 357 to 383.

None of these groups, therefore, adopted the Trinitarian approach of “one substance.”

In the fourth century, these differences were taken quite seriously and divided the church; similar to the denominations in Christianity we know today. Depending on the interpretation supported by Emperor Constantius, for example, wavered in his support between the first and the second party, while harshly persecuting the third.

Historians, unfortunately, categorize all three positions as Arianism, but there are important differences between these views.