(α) As regards his Substance, the “Son” is consequently an unrelated and independent being totally separated from, and different from, the substance or nature of the Father. He has neither one and the same substance together with the Father, nor a nature and constitution similar to that of the Father. If he had, then there would be two Gods. On the contrary, like all rational creatures he has a free will and is capable of change. He might consequently have been good or bad; but he made up his mind to follow the good, and continued in the good without vacillation. Thus he has by means of his own will come to be unchangeable.'

ἕνα τινὰ καὶ ὠνόμασεν αὐτὸν λόγον καὶ σοφίαν καὶ υἱόν, ἵνα ἡμᾶς δι ̓ αὐτοῦ δημιουρ γήση. Ep. Arii ad Euseb.: Πρὶν γενηθῇ ἤτοι κτισθῇ ἤτοι ὁρισθῇ ἡ θεμελιωθῇ, οὐκ ἦν, ἀγένητος γὰρ οὐκ ἦν. Since the Son is neither a part of the Father nor ἐξ ὑποκειμένου τινός, he must be ἐξ οὐκ ὄντων; θελήματι καὶ βουλῇ ὑπέστη πρὸ χρόνων καὶ πρὸ αἰώνων ὁ υἱός. Ep. Arii ad Alex:... γεννήσαντα υἱὸν μονογενῆ πρὸ χρόνων αἰωνών, δι ̓ οὗ καὶ τοὺς αἰῶνας καὶ τὰ ὅλα πεποίηκε . . . κτίσμα τοῦ Θεοῦ τέλειον ... θελήματι τοῦ Θεοῦ πρὸ χρόνων καὶ πρὸ αἰώνων κτισθέντα, καὶ τὸ ζῆν καὶ τὸ εἶναι παρὰ τοῦ πατρὸς εἰληφότα καὶ τὰς δόξας συνυποστήσαντος αὐτῷ τοῦ πατρὸς. Οὐ γὰρ ὁ πατὴρ δοὺς αὐτῷ πάντων τὴν κληρονομίαν ἐστέρησεν ἑαυτὸν ὧν ἀγεννήτως ἔχει ἐν ἑαυτῷ. πηγὴ γὰρ ἐστι πάντων, ὥστε τρεῖς εἰσιν ὑποστάσεις... Ὁ υἱὸς ἀχρόνως γεννηθεὶς οὐκ ἦν πρὸ τοῦ γεννηθῆναι οὐδὲ γάρ ἐστιν ἀΐδιος ἤ συναΐδιος ἤ συναγένητος τῷ πατρὶ οὐδὲ ἅμα τῷ πατρὶ τὸ εἶναι ἔχει... Ἀρχὴ αὐτοῦ ἐστιν ὁ Θεός, ἀρχεῖ γὰρ αὐτοῦ ὡς Θεὸς αὐτοῦ καὶ πρὸ αὐτοῦ ὤν. Ep. Euseb. ad Paulin. : κτιστὸν εἶναι καὶ θεμελιωτὸν καὶ γενητὸν τῇ οὐσίᾳ, according to Proverbs 8: Οὐδέν ἐστιν ἐκ τῆς οὐσίας τοῦ Θεοῦ, πάντα δὲ βουλήματι αὐτοῦ γενόμενα. Ερ. Euseb. Nic. ad Arium.: τὸ πεποιημένον οὐκ ἦν πρὶν γενέσθαι, τὸ γενόμενον δε ἀρχὴν ἔχει τοῦ εἶναι. Athan. Nazarb., ep. ad. Alex. : Why do you blame the Arians because they say that the Son κτίσμα πεποιήται ἐξ οὐκ ὄντων καὶ ἐν τῶν πάντων ἐστίν? We are to understand by the hundred sheep of the parable all created beings, and thus the Son too is included.” Georg. Laod. ep. ad. Aiex. : “ Don't blame the Arians because they say ἦν ποτε ὅτε οὐκ ἦν ὁ υἱὸς τοῦ Θεοῦ, Isaiah too came later than his father." Georg. Laod. ep. ad. Arianos. "Don't be afraid to allow that the Son is from the Father; for the Apostle says that all things are from God, although it is certain that all things are ἐξ οὐκ ὄντων.” Thalia (de synod. 15): ἡ μόνας ἦν, ἡ δυὰς δὲ οὐκ ἦν πρὶν ὑπάρξει. Arius for the rest seems to have considered the creation of this "Son" as simply a necessity, because God could not create directly, but required an intermediate power.

I Ep. Euseb. ad Paulin.: “Εν τὸ ἀγένητον, ἓν δὲ τὸ ὑπ ̓ αὐτοῦ ἀληθῶς καὶ οὐκ ἐκ τῆς οὐσίας αὐτοῦ γεγονός, καθόλου τῆς φύσεως τῆς ἀγενήτου μὴ μετέχον, ἀλλὰ γεγονὸς ὁλοχερῶς ἕτερον τῇ φύσει κ. τῇ δυνάμει. The ταυτότης τῆς φύσεως is rejected. Ep. Arii ad Alex. : υἱὸν ὑποστήσαντα ἰδίῳ θελήματι ἄτρεπτον καὶ ἀναλλοίωτον. Who says, therefore, that the Son is in everything like the Father introduces two " αγέννητοι.” Thalia: τῇ μὲν φύσει ὥσπερ πάντες οὕτω δὲ αὐτὸς ὁ λόγος ἐστὶ τρεπτός, τῷ δὲ ἰδίῳ αὐτεξουσίῳ, ἕως βούλεται, μένει καλός· ὅτε μέν τοι θέλει

(ε) Since the Son is, as regards his substance, unrelated to the Godhead,' he is not truly God, and accordingly has not by nature the divine attributes; he is only the so-called Logos and Wisdom. As he is not eternal, neither is his knowledge in any sense perfect; he has no absolute knowledge of God, but only a relative knowledge, in fact he does not even know his own substance perfectly, accordingly he cannot claim equal honour with the Father."

(f) Still the Son is not a creature and a product like other creatures; he is the perfect creature, κτίσμα τέλειον; by him everything has been created; he stands in a special relation to God, but this is solely conditioned by grace and adoption; the bestowal of grace on the other hand, is based on the steadfast inclination of this free being to the good which was foreδύναται τρέπεσθαι καὶ αὐτὸς ὥσπερ καὶ ἡμεῖς, τρεπτῆς ὤν φύσεως ... As all things so far as their substance is concerned are unrelated to God and unlike Him, so too is the Logos ἀλλότριος καὶ ἀνόμοιος κατὰ πάντα τῆς τοῦ πατρὸς οὐσίας καὶ ἰδιότητος. Μεμερισμέναι τῇ φύσει καὶ ἀπεξενωμέναι καὶ ἀπεσχοινισμέναι καὶ ἀλλότριοι καὶ ἀμέτοχοί εἰσιν ἀλλήλων αἱ οὐσίαι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος; they are even ἀνόμοιοι πάμπαν ἀλλήλων ταῖς τε οὐσίαις καὶ δόξαις ἐπ' ἄπειρον. τὸν γοῦν λόγον φησὶν εἰς ὁμοιότητα δόξης καὶ οὐσίας ἀλλότριον εἶναι πολυτελῶς ἑκατέρων τοῦ τε πατρὸς καὶ τοῦ ἁγίου πνεύματος. ὁ υἱὸς διῃρημένος ἐστὶν καθ ̓ ἑαυτὸν καὶ ἀμέτοχος κατὰ πάντα τοῦ πατρὸς. Thalia (de Synod. 15): Αρρητος Θεὸς ἶσον οὐδὲ ὅμοιον οὐχ ὁμόδοξον ἔχει. ὁ υἱὸς ἴδιον οὐδὲν ἔχει τοῦ Θεοῦ καθ ̓ ὑπόστασιν ἰδιότητος οὐδὲ γὰρ ἐστιν ἶσος ἀλλ ̓ οὐδε ὁμοούσιος αυτῷ. The Triad is not of ὁμοίαις δόξαις: ἀνεπίμικτα ἑαυταῖς εἰσιν αἱ ὑποστάσεις αὐτῶν, μία τῆς μιᾶς ἐνδοξότερα δόξαις ἐπ ̓ ἄπειρον. Ξένος τοῦ υἱοῦ κατ ̓ οὐσίαν ὁ πατήρ, ὅτι ἄναρχος ὑπάρχει. According to the letter of Eusebius to Paulinus it looks as if Eusebius held the unchangeableness of the Son to belong to his substance; he probably, however, only means that it had come to be his substance. At a later date many Arians must have attributed to the Son an original unchangeableness as a gift of the Fatber, for Philostorgius mentions as a peculiarity of the Arian bishop Theodosius that he taught (VIII. 3): ὁ Χριστὸς τρεπτὸς μὲν τῇ γε φύσει τῇ οἰκείᾳ.

1 Because of this sundering of the Father and the Son the Arians at a later date are also called " Diatomites” (Joh. Damasc. in Cotellier, Eccl. Gr. monum. . I., p. 298). 2 Thalia (Orat. c. Arian I. 6): οὐδὲ Θεὸς ἀληθινός ἐστιν ὁ λόγος. He is only called God, but he is not truly God, καὶ τῷ υἱῷ ὁ πατὴρ ἀόρατος ὑπάρχει καὶ οὔτε ὁρᾶν οὔτε γιγνώσκειν τελείως καὶ ἀκριβῶς δύναται ὁ λόγος τὸν ἑαυτοῦ πατέρα, ἀλλὰ καὶ ὃ γιγνώσκει καὶ ὃ βλέπει ἀναλόγως τοῖς ἰδίοις μέτροις οἶδε καὶ βλέπει, ὥσπερ καὶ ἡμεῖς γιγνώσκομεν κατὰ τὴν ἰδίαν δύναμιν. Ὁ υἱὸς τὴν ἑαυτοῦ οὐσίαν οὐκ οἶδε. Euseb. Cas. ep. ad Euphrat.: Χριστὸς οὐκ ἔστιν ἀληθινὸς Θεός. The conviction that the Son is not truly God, and that all lofty predicates attach to him only in a nuncupative sense, that he does not know the Father, is very strongly expressed in the fragment of the Thalia de synod. 15.

seen by God. Through God's bestowal of grace and by his own steady progress he has become God, so that we may now call him "only-begotten God", "strong God" and so on.'

(g) All that Scripture and tradition assert in reference to the incarnation and the humanity of this being holds good; he truly took a human body (σãμx ä‡uxov); the feelings shewn by the historical Christ teach us that the Logos to whom they attach-for Christ had not a human soul-is a being capable of suffering, not an absolutely perfect being, but one who attains by effort absolute perfection. *

(h) Amongst the number of created powers (duvauss) the Holy Ghost is to be placed beside the Son as a second, independent Substance or Hypostasis, (oría, úzóstαcis); for the Christian believes in three separate and different substances or persons, (Coix, STOOTάoes); Father, Son and Spirit. Arius apparently, (CỦoíXı, like his followers, considered the Spirit as a being created by the Son and subordinate to him.

1 Arii Ep. ad Euseb. : πλήρης Θεὸς μονογενῆς, ἀναλλοίωτος (in virtue of his will). Arii ep. ad Alex. : υἱὸν μονογενῆ ... κτίσμα τοῦ Θεοῦ τέλειον, ἀλλ ̓ οὐχ ὡς ἕν τῶν κτισμάτων, γέννημα, ἀλλ ̓ οὐχ ὡς ἕν τῶν γεννημάτων... Πατὴρ δοὺς αὐτῷ πάντων τὴν κληρονομίαν... Ὁ υἱὸς μόνος ὑπὸ μόνου τοῦ πατρὸς ὑπέστη. Thalia: τὸν υἱὸν ἐν ταύτῃ τῇ σοφίᾳ γεγενῆσθαι καὶ ταύτης μετέχοντα ὠνομάσθαι μόνον σοφίαν καὶ λόγον ... Διὰ τοῦτο καὶ προγιγνώσκων ὁ Θεὸς ἔσεσθαι καλὸν αὐτόν, προλαβὼν αὐτῷ ταύτην τὴν δόξαν δέδωκεν, ἣν ἄνθρωπος καὶ ἐκ τῆς ἀρετῆς ἔσχε μετὰ ταῦτα· ὥστε ἐξ ἔργων αὐτοῦ, ὧν προέγνω ὁ Θεός, τοιοῦτον αὐτὸν νῦν γεγονέναι πεποίηκε ... Με τοχή χάριτος ὥσπερ καὶ οἱ ἄλλοι πάντες οὕτω καὶ αὐτὸς λέγεται ὀνόματι μόνον Θεός... Θεὸς ἔνεγκεν εἰς υἱὸν ἑαυτῷ τόνδε τεκνοποιήσας· ἴδιον οὐδὲν ἔχει τοῦ Θεοῦ nat' ÚTÓCтacıv idióтyтos... The Son is Wisdom, Image, Reflection, Word; God cannot produce a greater than He; Θεοῦ θελήσει ὁ υἱὸς ἡλίκος καὶ ὅσος ἐστίν, ἐξ ὅτε καὶ ἀφ' οὗ καὶ ἀπὸ τότε ἐκ τοῦ Θεοῦ ὑπέστη, ἰσχυρός Θεὸς ὤν, but he extols the greater Father. Arius ap. Athan. Orat. I. c. Arian. 9: μetoxỹ xaì avтòç ε8ε0mob. It is evident from Alexander's letter to Alexander that Arius strongly emphasised the foxoñý, the moral progress of the Son.

Owing to the general uncertainty regarding the extent of the "humanity" which prevailed at the beginning of the controversy, the latter assertion of the Arians was not so energetically combatted as the rest. That the limitation of the humanity of Christ to a body originated with Lucian, is asserted by Epiph. Ancorat. 33. 3 In the writings of Arius ovcía and Tócтariç are used as synonymous terms. The impersonal Spirit (Logos, Wisdom) indwelling in God the Father as Power, was naturally considered by the Arians to be higher than the Son. On this point they appeal like the old Roman Adoptianists to Matt. XII. 31 (see Vol. III., p. 20 ff.). It is indeed not even certain whether Arius and the older Arians when they speak of a Trinity, always included the Holy Spirit. According to Athanasius de synod.

Alexander expressly notes that the Arians appeal to Scripture in support of their doctrine, and Athanasius says that the Thalia contained passages of Scripture. The passages so frequently cited later on by the Arians; Deut. VI. 4, XXXII. 39; Prov. VIII. 22; Ps. XLV. 8; Mt. XII. 28; Mk. XIII. 32; Mt. XXVI. 41, XXVIII. 18; Lk. II. 52, XVIII. 19; John XI. 34, XIV. 28, XVII. 3; Acts II. 36; 1 Cor. I. 24, XV. 28; Col. I. 15; Philipp. II. 6 f.; Hebr. I. 4, III. 2; John XII. 27, XIII. 21; Mt. XXVI, 39, XXVII. 46, etc., will thus already have been used by Arius himself. Arius was not a systematiser, nor were his friends systematisers either. In this respect their literary activity was limited to letters in which they stirred each other up, and which were soon put together in a collected form. The only one amongst them before Eunomius and Aëtius who undertook to give a systematic defence of the doctrinal system, was the Sophist Asterius, called by Athanasius the advocate (uvyopos) of the sects. He was a clever, clear-headed man, but he was quite unable to wipe out what was in everybody's eyes the blot on his character, his denial of the Faith during the time of persecution. There were various shades of

15, we may conclude that their Trinity consisted of the following hypostases: (1) God as primordial without the Son; (2) God as Father; (3) the Son. Still this is not certain.

Orat. I. c. Arian. 8.

2 On Asterius see Athan., Orat. c. Arian. I. 30—33; II. 37 ; III. 2, 60 ; de decret. syn. Nic. 8, 28-31; de synod. 18, 19, 47. Epiphan. H. 76, 3; Socrat. I. 36; Philostorg. II. 14, 15; Hieron. de vir. inl. 94. Marcellus of Ancyra wrote against the principal work of Asterius, see Zahn, p. 41 ff. Athanasius attacked a ouvrayμάτιον of his. One of the main theses of this book was that there are two ἀγένητα. Asterius also discussed 1 Cor. I. 24, and indeed he took the correct view. His explanation too of the passage John XIV. 10, is worthy of note: súdyλov Ti dià τοῦτο εἴρηκεν ἑαυτὸν μὲν ἐν τῷ πατρὶ, ἐν ἑαυτῷ δὲ πάλιν τὸν πατέρα, ἐπεὶ μήτε τὸν λόγον, ὅν διεξήρχετο, ἑαυτοῦ φησιν εἶναι, ἀλλὰ τοῦ πατρὸς δεδωκότος τὴν δύναμιν. Upon this passage Athanasius remarks (Orat. III. 2) that only a child could be pardoned such an explanation. It is a point of great importance that Asterius, like Paul of Samosata, reckoned the will as the highest thing. Accordingly, to create of His free will is more worthy of God too than to beget (1. c. III. 60). Athanasius says that Arius himself made use of the work of Asterius, and in this connection he gives us the important statement of Asterius (de decret. 8) that created things are not able τῆς ἀκράτου χειρὸς τοῦ ἀγεννήτου ἐργασίαν βαστάξαι, and that on account of this the creation of the Son as an intermediary was necessary. (See Orat. c. Arian II. 24.)

opinion amongst the followers and supporters of Arius. In Arianism in its more rigid form the tradition of Paul of Samosata and Lucian predominated, in its milder form the subordination doctrine of Origen. Both types were indeed at one as regards the form of doctrine, and the elements traceable to Origen won over all enlightened "Conservatives". We may count Asterius too amongst the latter, at all events the unbending Philostorgius was not at all pleased with him, and Asterius subsequently approached near to the Semiarians.

Previous to the Council of Nicæa, the letters of the bishop Alexander are, for us at all events, the sole literary manifestos of the opposite party. The Encyklica already shews that the writer is fully conscious he has got to do with a heresy of the very worst type. The earlier heresies all pale before it; no other heretic has approached so near to being Antichrist. Arius and his friends are the enemies of God, murderers of the divinity of Christ, people like Judas. Alexander did not enter into theoretical and theological explanations. After giving a brief but complete and excellent account of the Logos doctrine of Arius, he sets in contrast with the statements contained in it, numerous passages from the Gospel of John and other quotations from Scripture. The sole remarks of a positive kind he makes are that it belongs to the substance or essence of the Logos, that he perfectly knows the Father, and that the supposition of a time in which the Logos was not, makes the Father hoyos xai äσopos. The latter remark, which for that matter of it does not touch Arius, shews that Alexander included the Logos or Son in the substance of the Father as a necessary element. The second epistle goes much more into details, but it shews at the same time how little Alexander, in solving the

2

1 John I. 1, 13, 18, X. 15, 30, XIV. 9, 10; Hebr. I. 3, II. 10, XIII. 8; Ps. XLV. 2; CX. 3; Mal. III. 6. The passages continued to be regarded by the orthodox as the most important.

* Theodoret I. 4. Exaggerations and calumnies of the worst kind are not wanting in this writing. The reproach, too, that the Arians acted like the Jews is already found here. Of more importance, however, is the assertion that the Arian christology gave countenance to the heathen ideas of Christ and that the Arians had also in view the approval of the heathen. Ebion, Artemas (see Athanas., de synod. 20) and Paul are designated their Fathers.