The Origins of Arianism and the Life of Arius

Arianism, one of the most significant theological controversies in Christian history, arose in the early fourth century C.E. It was named after Arius, a presbyter from Alexandria, Egypt, who began promoting teachings that fundamentally denied the full deity of Jesus Christ. While details about his early life remain sparse, it is generally believed that he was born around 250 C.E., possibly in Libya. He was likely influenced by Lucian of Antioch, a well-known theologian whose subordinationist Christology may have shaped Arius’s own views.

During his time as a church leader in Alexandria, Arius came into conflict with his bishop, Alexander, regarding the nature of Christ. By 318 C.E., Arius had gained a considerable following, but his teachings sparked serious theological disputes. His claim that Jesus Christ was a created being distinct from and subordinate to Jehovah contradicted the clear biblical testimony regarding Christ’s divine nature. As a result, in 321 C.E., a council of Egyptian bishops condemned his views and excommunicated him. However, Arius continued to spread his teachings, gaining political and ecclesiastical support, which led to an even greater theological crisis.

The Core Doctrines of Arianism and Its Theological Errors

Arianism was centered on the assertion that Jesus Christ was not co-eternal with the Father but was instead a created being. According to Arius, “there was when he was not,” meaning there was a time when Christ did not exist. This view directly opposed biblical passages that affirm Christ’s eternal existence and divine nature. John 1:1-3 explicitly states, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and apart from him nothing came into being that has come into being.” This passage alone dismantles the idea that Christ was created, as it affirms that he was both present with Jehovah in the beginning and that he was fully divine.

Arius’s argument also sought to redefine the biblical term “begotten.” He insisted that if Christ was “begotten” of the Father, then he must have had a beginning and was therefore not eternal. However, the biblical term “begotten” (Greek: μονογενής, monogenēs) does not imply that Christ was created. Instead, it conveys his unique and eternal relationship with Jehovah. Hebrews 1:3 further clarifies this by stating that Christ is “the radiance of his glory and the exact representation of his nature.” The term “exact representation” (Greek: χαρακτήρ, charaktēr) indicates that Christ fully shares in the divine essence of the Father.

Arius also argued that Christ was mutable, meaning he could change over time. Yet, Hebrews 13:8 contradicts this claim, stating, “Jesus Christ is the same yesterday, today, and forever.” If Christ were a created being, he could not possess the immutable nature of Jehovah. Furthermore, Philippians 2:6-7 affirms that Christ “existed in the form of God” yet willingly took on human form. The Greek word for “existed” (hyparchō) signifies continuous existence, reinforcing the eternal nature of Christ.

The Council of Nicaea and the Rejection of Arianism

The Arian controversy reached a climax when Emperor Constantine, concerned about the unity of the church, convened the Council of Nicaea in 325 C.E. This council brought together church leaders from across the Roman Empire to address Arius’s teachings and establish a clear biblical stance on the nature of Christ.

At the heart of the council’s decision was the term homoousios (ὁμοούσιος), meaning “of the same substance.” This term was included in the Nicene Creed to affirm that Christ is of the same divine essence as Jehovah. This was a direct rebuttal to Arius’s claim that Christ was of a different (heteroousios) or similar (homoiousios) substance. The council’s declaration upheld the biblical teaching that Christ is fully divine and not a lesser, created being.

Additionally, the council explicitly anathematized Arius’s teachings by condemning the following beliefs:

That there was a time when Christ did not exist.
That Christ was made out of nothing.
That Christ was created and not of the same divine substance as the Father.
That Christ was mutable and capable of change.

These affirmations were necessary to preserve the biblical doctrine of Christ’s deity, as passages such as Colossians 1:15-17 declare, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, both in the heavens and on earth, visible and invisible.” The term “firstborn” (prōtotokos) in this context does not mean that Christ was created but rather signifies his preeminence over all creation.

The Aftermath of the Council and the Persistence of Arianism

Although the Council of Nicaea formally condemned Arianism, the controversy did not immediately subside. Arius was exiled, but his followers, backed by powerful political figures, continued to spread his teachings. Emperor Constantine himself wavered on the issue and later allowed Arius to return from exile. However, Arius died suddenly in 336 C.E., preventing his formal reinstatement into the church.

The battle against Arianism continued for decades, with Arian sympathizers gaining influence in the imperial court. Athanasius of Alexandria emerged as a leading defender of biblical truth, tirelessly refuting Arianism and upholding the doctrine of Christ’s full divinity. His steadfast defense of biblical truth led to multiple exiles, but his writings laid the groundwork for the eventual triumph of biblical orthodoxy.

In 381 C.E., the Council of Constantinople reaffirmed the Nicene Creed and condemned Arianism once more. By this time, Emperor Theodosius I had fully embraced the Nicene position and declared Arianism a heresy. However, Arianism continued to persist among certain Germanic tribes, including the Visigoths and Vandals, before gradually fading by the end of the seventh century.

The Modern Revival of Arianism and Its Implications

Though Arianism was officially condemned in the early church, its core teachings have resurfaced in modern religious movements. Groups such as the Jehovah’s Witnesses and certain forms of Unitarianism promote a Christology similar to that of Arius, denying the full deity of Christ and reducing him to a created being. However, the biblical evidence overwhelmingly refutes such claims.

John 8:58 records Jesus saying, “Before Abraham was I am,” directly identifying himself with Jehovah’s self-revelation in Exodus 3:14, where Jehovah declares, “I am who I am.” This statement confirms Christ’s eternal existence. Additionally, Revelation 22:13 declares that Christ is “the Alpha and the Omega, the First and the Last, the Beginning and the End,” language that unmistakably affirms his divine nature.

Arianism ultimately diminishes the biblical truth of salvation. If Christ were merely a created being, then he could not offer a sufficient atonement for sin. Isaiah 43:11 states, “I, even I, am Jehovah, and besides me there is no savior.” Since Jehovah alone can save, and Christ is called “Savior” throughout the New Testament, this means Christ must be fully divine. If he were merely a creature, his sacrifice would be insufficient to redeem humanity.

Conclusion

Arianism was a serious theological error that sought to undermine the deity of Christ and distort the biblical doctrine of salvation. The early church’s rejection of Arianism at the Council of Nicaea was not based on human tradition but on a firm commitment to biblical truth. The Scriptures consistently affirm that Jesus Christ is fully God, eternally existing with the Father, and possessing the same divine essence. Any teaching that diminishes his divine nature ultimately leads to a false gospel. The Bible declares unequivocally that salvation is found only in Christ, the eternal Son of God, who alone is worthy of worship and honor.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).