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<p>Hi Wolfgang!<br>
<br>
Arius teacher belonged to the school of Origenes. Arius went further<br>
still. When he had newly started his lectures he is reported by<br>
Alexander to have said that Jesus divinity was questionable. 'The son<br>
was not eternal like the father'. He had stated that 'the father knows<br>
his son but the son does not know the father'.(Athanasius<wbr>, Thalia) He<br>
claimed that: ‘Before Christ, God was not yet a father.’ ‘There was<br>
when he was not’.(<wbr>Hanson, Search for the Christian Doctrine of God 5-8)<br>
Rather than asserting that Jesus was divine by nature, Arius<br>
emphasized that he had earned his adoption as son and his promotion<br>
to divine status through moral growth and obedience to God.(Gregg R.E.<br>
and Groh, D.E., Early arianism- A wiew of salvation, Philadelphia<br>
1981). Arius still verbally accepted the pre-existence of Christ, but<br>
nota bene not of Jesus, and beleived that God had conceived him<br>
(Christ)before time began. He also wrote: At Gods will the son is what<br>
and whatsoever he(God) is.This, to me, points rather towards different<br>
incarnations of God of which Christ, not Jesus, is one.Accordingly<br>
Arius advanced the view that Jesus was a creature intermediary between<br>
man and God. All Christians beleived that Jesus sacrifice redeemed<br>
humanity. Alexander asked himself what would happen if people<br>
understood what Arius was preaching and ask themselves what God did<br>
for the son by resurrecting him and granting him immortality.<wbr>Reaction:<br>
But if Jesus was not God by nature – if he earned his deification by<br>
growing in wisdom and virtue – why, so can we all.(Rubinstein 1999) <br>
<br>
This is indeed in my opinion a quite correct conclusion of Arius<br>
teaching. He tried to keep both the ideas of Origenes and deny them.<br>
He agrees that Christ is a lesser God and the first created entity but<br>
this does not include Jesus, who is adopted from human flesh. Again<br>
this is rather the initial idea of Sabellius with three incarnations<br>
or aspects of the single God.<br>
<br>
You make a formal difference between Christology and Trinitarism and<br>
of course you are technically correct. Still those questions are not<br>
able to exist independent of each other. You claim there was no<br>
Arianism in the empire when the logos question and Theotokos was<br>
discussed. Of course not since it was legally forbidden. This however<br>
did not change the belief of the former Arians. They stuck to what was<br>
left of possibilities to declare Jesus human by birth. The<br>
Alexandrians okej agreed he was human and divine from birth but in<br>
Antiocia he was just human and later became divine in Christ – the<br>
resurrected entity (and not the dead one human in Arian sense, but<br>
this they could of course not express officially).<br>
<br>
You also claim that Nicea is the foundation of all Christians and very<br>
important. Unhappily it is for most Christian churches but this does<br>
not make it better in any way. Still there are Christian beliefs that<br>
are not Nicean and Arianism is not dead except of to the name and may<br>
all Non-Nicean creeds flower. Is there indeed any sensible person who<br>
beleives the human Jesus created the world and the universe??!!<br>
Possibly some clergymen but probably not many.<br>
<br>
Wulfila of course is later and was, as I wrote, influenced by the<br>
Nicean compromise.He appears on a consilium in Constantinople in 360<br>
when the Arian bishops confirm the earlier decision of the<br>
Rimini-consilium, namely to change the basic concept that ’the father<br>
is not of the same nature as the son’, which shall be changed to say<br>
that ’the son is similar with the father’ – this means that the son is<br>
homoios (similar to) the father – not of the same essence, which was<br>
claimed in Nicea. The word essence (ousia) should not be used since it<br>
caused trouble for the people to understand. In a similar way the word<br>
substance (hypostasis) was forbidden.This means a partly acceptance of<br>
the demands of the Niceanean bishops, but still a clear Arian<br>
borderline is marked.<br>
Before he dies Wulfila issues a creed in 381 clearly distancing<br>
himself from Nicea. It is found in a letter from his disciple bishop<br>
Auxentius:<br>
He beleives in the not created and invisible God, in his only created<br>
Son, who created all, and in the Holy Spirit, who is neither god or<br>
lord, but the fidel servant of Christ, not equal with him, but<br>
subordinated and obedient to the Son in all things,like also the Son<br>
is subordinated and obedient to his Father in all things.<br>
<br>
This accordingly refutes the agreement in Constantinople 381-2<br>
dictated by Theodosius. Note as well he writes Christ and not Jesus.<br>
<br>
If you have good literature in German I would be happy to learn of<br>
that, since it is problems to find good literature in English in these<br>
questions.<br>
<br>
Die besten Grüße!<br>
Ingemar<br>
<br>
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