1. The Arian Controversy 1.The teaching of Arius. 2.The response of Alexander of Alexandria (seminar). 3.The response of Athanasius of Alexandria (lecture, if time allows). 4.The council of Nicaea.

2. Who do you say that I am? What is Jesus’ relationship to God the Father? What is Jesus’ relationship to human beings?

3. Is Jesus divine? ‘The Father is greater than I.’ Jn 14: 28. ‘Why do you call me good? No one is good but God alone.’ Mk 10:18. ‘Of that day or that hour no one knows, …nor the Son, but only the Father.’ Mk 13: 32. ‘Then the Son himself will also be subjected to Him who put all things under him, that God may be everything to everyone.’ 1Cor 15:24. ‘For there is one God, and there is one mediator between God and man, the man Christ Jesus’ 1Tim 2:5. ‘In the beginning was the Word… and the Word was God.’ Jn 1:1-2. ‘No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.’ Jn 1:18. The words of ‘unbelieving’ Thomas: ‘My Lord and my God.’ Jn 20:28. ‘In him (Christ) the whole fullness of deity dwells bodily.’ Col 2:9.

4. Arius (250-336) and his teaching Ordained a priest in Alexandria in 313 Emphasized the transcendence of the High God Stressed Jesus’ human characteristics and applied them directly to the Logos Concluded that Jesus was the Father’s very special creature, or a subordinate God Relied upon Neoplatonic philosophy Popularized his ideas Arian baptistery.

5. A public dimension of the Arian controversy The whole city is full of it [controversy], the squares, the market places, the cross-roads, the alleyways; men in old- clothes, money changers, food sellers: they are all busy arguing. If you ask someone to give you change, he philosophizes about the Begotten [Son] and the Unbegotten [Father]; if you inquire about the price of a loaf, you are told by way of reply that the Father is greater and the Son inferior; if you ask ‘Is my bath ready?’ the attendant answers that the Son was made out of nothing. Gregory of Nyssa, On the Deity of the Son (PG 46:557B).

6. The response of Athanasius of Alexandria (298-373) The intent of the Scriptures is to affirm that Jesus is the fullest revelation of God Human characteristics apply to the flesh assumed by the Logos The Son is of one essence with the Father: homoousios ‘God became man in order that we could become divine’

7. First Ecumenical Council Summoned by the Emperor Constantine Met in Nicaea, 325 Dealt with the Arian crisis Excommunicated and exiled Arius Promulgated the Nicene creed Fixed the date of Easter

8. Discussion questions 1. With what theological topic does Athanasius begin his treatise (par. 2)? What reason does he give for such a beginning (par. 1)? Why is the subject of creation relevant for the subject of incarnation (par. 4)? 2.What non-Christian views of the origin of the world does he consider and on what grounds does he reject them (par. 2-3)? 3. What does Christianity teach about the creation of the world (par. 3)? 4. How does he describe the state in which human beings were created by God (par. 3-5)? 5.What are the features of the fallen human condition (par. 4-6, 11-12)?

9. Discussion questions (cont’d) 1. According to Athanasius, mere repentance of human beings was not able to restore right relationship between God and humankind. Why is this so (par 7)? 2. What four means of knowing God were available to humans apart from the incarnation (par. 11-12)? 3. Did human beings use these ways of knowing God properly? What did humans turn to instead (par. 11-12)? Consider also what Athanasius says at the end of paragraph 14. 4. Why was the Word’s coming in the flesh necessary (par. 7, 14)? 5. What were the Word’s motives and goals in the incarnation (par. 8)? 6. Why did the Word need to assume human body (par. 9-10)? 7. What did the Word accomplish in the incarnation (par. 9, 10, 13, 14, 16)?