The fundamental tenet of Arianism was, that the Son of God was a creature, not born of the Father, but, in the scientific language of the times, made "out of nothing."  It followed that He only possessed a super-angelic nature, being made at God's good pleasure before the worlds, before time, after the pattern of the attribute Logos or Wisdom, as existing in the Divine Mind, gifted with the illumination of it, and in consequence called after it the Word and the Wisdom, nay inheriting the title itself of God; and at length united to a human body, in the place of its soul, in the person of Jesus Christ.

1. This doctrine resembled that of the five philosophizing Fathers, as described in the foregoing Section, so far as this, that it identified the Son with the External or Prophoric Logos, spoke of the Divine Logos Itself as if a mere internal attribute, and yet affected to maintain a connexion between the Logos and the Son. Their doctrine differed from it, inasmuch as they believed, that He who was the Son had ever been in personal existence as the Logos in the Father's bosom, whereas Arianism dated His personal existence from the time of His manifestation.

2. It resembled the Eclectic theology, so far as to maintain that the Son was by nature separate from and inferior to the Father; and again, formed at the Father's will. It differed from Eclecticism, in considering the Son to have a beginning of existence, whereas the Platonists held Him, as they held the universe, to be an eternal Emanation, and the Father's will to be a concomitant, not an antecedent, of His gennesis.

3. It agreed with the teaching of Gnostics and Manichees, in maintaining the Son's essential inferiority to the Father: it vehemently opposed them in their material notions of the Deity.

4. It concurred with the disciples of Paulus, in considering the Intellectual and Ruling Principle in Christ, the Son of God, to be a mere creature, by nature subject to a moral probation, as other men, and exalted on the ground of His obedience, and gifted, moreover, with a heavenly wisdom, called the Logos, {204} which guided Him. The two heresies also agreed, as the last words imply, in holding the Logos to be an attribute or manifestation, not a Person. Paulus considered it as if a voice or sound, which comes and goes; so that God may be said to have spoken in Christ. Arius makes use of the same illustration: "Many words speaketh God," he says, "which of them is manifested in the flesh?"  He differs from Paulus, in holding the pre-existence of the spiritual intelligence in Christ, or the Son, whom he considers to be the first and only creation of the Father's Hand, superangelic, and the God of the Christian Economy.

5. Arianism agreed with the heresy of Sabellius, in teaching God to exist only in one Person, and His true Logos to be an attribute, manifested in the Son, who was a creature. It differed from Sabellianism, as regards the sense in which the Logos was to be accounted as existing in Christ. The Sabellian, lately a Patripassian, at least insisted much upon the formal and abiding presence of the Logos in Him. The Arian, only partially admitting the influence of the Divine Logos on that superangelic nature, which was the Son, and which in Christ took the place of a soul, nevertheless gave it the name of Logos, and maintained accordingly that the incarnate Logos was not the true Wisdom and Word of God, which was one with Him, but a created semblance of it. 

6. Such is Arianism in its relations to the principal errors of its time; and of these it was most opposed to the Gnostic and Sabellian, which, as we shall see, it did not scruple to impute to its Catholic adversaries. Towards the Catholics, on the other hand, it stood thus: it was willing to ascribe to the Son all that is commonly attributed to Almighty God, His name, authority, and power; all but the incommunicable nature or being (usia), that is, all but that which alone could give Him a right to these prerogatives of divinity in a real and literal sense. Now to turn to the arguments by which the heresy defended itself, or rather, attacked the Church.

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