Arianism
Orthodox teaching receives Nicaea's confession that the Son is begotten, not made, and consubstantial with the Father; this is lived in the Church's worship.
Historical context
The dispute intensified after Arius's teaching was challenged by Alexander of Alexandria and Athanasius. Nicaea I (325) answered with homoousios, 'of the same essence,' and rejected the claim that the Son was made. The controversy continued through competing fourth-century creeds until the pro-Nicene settlement associated with Constantinople I (381).
Reception
Orthodox worship and the Nicene–Constantinopolitan Creed confess the Son as eternally begotten and consubstantial with the Father.
Memory hook
Begotten is not made: the Son belongs fully to the divine life.
Key points
- Arian accounts make the Son a creature, even if the highest and first of creatures.
- If the Son is not fully divine, Christian worship, baptism, and the claim that creation is made through the Son change meaning.
- Nicene 'begotten, not made' distinguishes eternal generation from creaturely production.
- The controversy concerns the identity of the Son, not merely the age or rank of a created being.
Common questions
- How can the Son be begotten without being created?
- Does 'firstborn' mean the Son is a creature?
- Why did Nicaea use a non-biblical term such as homoousios?
Doctrinal connections
- Trinity
- Creation
- Worship
- Nicene Creed
Scripture
- John 1:1-3 — John's prologue identifies the Word as God and as the agent of creation. The Nicene reading uses this as a biblical locus against treating the Son as a creature; it does not summarize every historical party's exegesis.
Primary sources
The Nicene creed calls the Son:
Nicaea's creed answers creaturely accounts of the Son by confessing him as one in substance with the Father.
being of one substance (ὁμοούσιον, consubstantialem) with the Father
Passage context and translation
The council uses the term homoousios to confess the Son's full divinity against Arian claims that the Son is a creature.
Before the excerpt
very God of very God, begotten (γεννηθέντα), not made,
After the excerpt
By whom all things were made, both which be in heaven and in earth.