The Eleven Arian Confessions
The Arian and Eusebian Creeds
Banner of the Ancient Teutonic Arian Order
Arian Confession (
we have been taught from the first, to believe in one God, the God of the
Universe, the Framer and Preserver of all things both intellectual and
in One Son of God, Only-begotten, who existed before all ages, and was
with the Father who had begotten Him, by whom all things were made, both
visible and invisible, who in the last days according to the good pleasure
of the Father came down; and has taken flesh of the Virgin, and jointly
fulfilled all His Father’s will, and suffered and risen again, and
ascended into heaven, and sitteth on the right hand of the Father, and
cometh again to judge quick and dead, and remaineth King and God unto all
we believe also in the Holy Ghost; and if it be necessary to add, we
believe concerning the resurrection of the flesh, and the life
Second Arian Confession (
believe, conformably to the evangelical and apostolical tradition, in
One God, the Father Almighty, the Framer, and Maker, and Provider of
the Universe, from whom are all things.
in One Lord Jesus Christ, His Son, Only-begotten God (John 1:18), by
whom are all things, who was begotten before all ages from the Father,
God from God, whole from whole, sole from sole, perfect from perfect,
King from King, Lord from Lord, Living Word, Living Wisdom, true Light,
Way, Truth, Resurrection, Shepherd, Door, both unalterable and
unchangeable; exact Image of the Godhead, Essence, Will, Power and
Glory of the Father; the first born of every creature, who was in the
beginning with God, God the Word, as it is written in the Gospel, and
the Word was God (John 1:1); by whom all things were made, and in whom
all things consist; who in the last days descended from above, and was
born of a Virgin according to the Scriptures, and was made Man,
Mediator between God and man, and Apostle of our faith, and Prince of
life, as He says, “I came down from heaven, not to do Mine own will,
but the will of Him that sent Me” (John 6:38); who suffered for us and
rose again on the third day, and ascended into heaven, and sat down on
the right hand of the Father, and is coming again with glory and power,
to judge quick and dead.
in the Holy Ghost, who is given to those who believe for comfort, and
sanctification, and initiation, as also our Lord Jesus Christ enjoined
His disciples, saying, “Go ye, teach all nations, baptizing them in the
Name of the Father, and the Son, and the Holy Ghost” (Matt 28: 19);
namely of a Father who is truly Father, and a Son who is truly Son, and
of the Holy Ghost who is truly Holy Ghost, the names not being given
without meaning or effect, but denoting accurately the peculiar
subsistence, rank, and glory of each that is named, so that they are
three in subsistence, and in agreement one.
(Athanasius, De Synodis, 23. LPNF, ser. 2, vol. 4, 461).
Arian Confession (
knows, whom I call as a witness upon my soul, that so I believe:- in
God the Father Almighty, the Creator and Maker of the Universe, from
whom are all things.
in His Only-begotten Son, Word, Power, and Wisdom, our Lord Jesus
Christ, through whom are all things; who has been begotten from the
Father before the ages, perfect God from perfect God, and was with God
in subsistence, and in the last days descended, and was born of the
Virgin according to the Scriptures, and was made man, and suffered, and
rose again from the dead, and ascended into the heavens, and sat down
on the right hand of His Father, and cometh again with glory and power
to judge quick and dead, and remaineth for ever:
in the Holy Ghost, the Paraclete, the Spirit of truth (John 15:26),
which also God promised by His Prophet to pour out (Joel 2:28) upon His
servants, and the Lord promised to send to His disciples: which also He
sent, as the Acts of the Apostles witness.
(Athanasius, De Synodis, 24. LPNF, ser. 2, vol. 4, 461-462).
Arian Confession aka The Creed of Dedication (
believe in One God, the Father Almighty, Creator and Maker of all
things; from whom all fatherhood in heaven and on earth is named. (Eph
in this Only-begotten Son, our Lord Jesus Christ, who before all ages
was begotten from the Father, God from God, Light from Light, by whom
all things were made in the heavens and on the earth, visible and
invisible, being Word, and Wisdom, and Power, and Life, and True Light;
who in the last days was made man for us, and was born of the Holy
Virgin; who was crucified, and dead, and buried, and rose again from
the dead the third day, and was taken up into heaven, and sat down on
the right hand of the Father; and is coming at the consummation of the
age, to judge quick and dead, and to render to every one according to
his works; whose Kingdom endures indissolubly into the infinite ages;
for He shall be seated on the right hand of the Father, not only in
this age but in that which is to come.
in the Holy Ghost, that is, the Paraclete; which, having promised to
the Apostles, He sent forth after His ascension into heaven, to teach
them and to remind of all things; through whom also shall be sanctified
the souls of those who sincerely believe in Him.
But those who say, that the Son was from nothing, or from other subsistence and not from God, and, there was time when He was not, the Catholic Church regards as aliens. (Athanasius, De Synodis, 25. LPNF, ser. 2, vol. 4, 462).
Arian Confession aka Macrostitch (
believe in one God the Father Almighty, the Creator and Maker of all
things, from whom all fatherhood in heaven and on earth is named.
in His Only-begotten Son our Lord Jesus Christ, who before all ages was
begotten from the Father, God from God, Light from Light, by whom all
things were made, in heaven and on the earth, visible and invisible,
being Word and Wisdom and Power and Life and True Light, who in the
last days was made man for us, and was born of the Holy Virgin,
crucified and dead and buried, and rose again from the dead the third
day, and was taken up into heaven, and sat down on the right hand of
the Father, and is coming at the consummation of the age to judge quick
and dead, and to render to every one according to his works, whose
Kingdom endures unceasingly unto the infinite ages; for He sitteth on
the right hand of the Father not only in this age, but also in that
which is to come.
we believe in the Holy Ghost, that is, the Paraclete, which, having
promised to the Apostles, He sent forth after the ascension into
heaven, to teach them and to remind of all things: through whom also
shall be sanctified the souls of those who sincerely believe in Him.
those who say, (1) that the Son was from nothing, or from other
subsistence and not from God;( 2) and that there was a time or age when
He was not, the Catholic and Holy Church regards as aliens. Likewise
those who say, (3) that there are three Gods: (4) or that Christ is not
God; (5) or that before the ages He was neither Christ nor Son of God;
(6) or that Father and Son, or Holy Ghost, are the same; (7) or that
the Son is Ingenerate; or that the Father begat the Son, not by choice
or will; the Holy and Catholic Church anathematizes.
For neither is safe to say that the Son is from nothing, (since this is
no where spoken of Him in divinely inspired Scripture,) nor again of
any other subsistence before existing beside the Father, but from God
alone do we define Him genuinely to be generated. For the divine Word
teaches that the Ingenerate and Un-begun, the Father of Christ, is One.
Nor may we, adopting the hazardous position, “There was once when He
was not,” from unscriptural sources, imagine any interval of time
before Him, but only the God who has generated Him apart from time; for
through Him both times and ages came to be. Yet we must not consider
the Son to be co-unbegun and co-ingenerate with the Father; for no one
can be properly called Father or Son of one who is co-unbegun and co-
ingenerate with Him. But we acknowledge that the Father who alone is
Unbegun and Ingenerate, hath generated inconceivably and
incomprehensibly to all: and that the Son hath been generated before
ages, and in no wise to be ingenerate Himself like the Father, but to
have the Father who generated Him as His beginning; for “the Head of
Christ is God.” (1 Cor. 11:3)
Nor again, in confessing three realities and three Persons, of the
Father and the Son and the Holy Ghost according to the Scriptures, do
we therefore make Gods three; since we acknowledge the Self-complete
and Ingenerate and Unbegun and Invisible God to be one only (1), the
God and Father (Joh. 20:17) of the Only-begotten, who alone hath being
from Himself, and alone vouchsafes this to all others bountifully.
again, in saying that the Father of our Lord Jesus Christ is one
only God, the only Ingenerate, do we therefore deny that Christ
also is God before ages: as the disciples of Paul of Samosata, who say
that after the incarnation He was by advance made God, from being made
by nature a mere man. For we acknowledge, that though He be subordinate
to His Father and God, yet, being before ages begotten of God, He is
God perfect according to nature and true, and not first man and then
God, but first God and then becoming man for us, and never having been
deprived of being.
We abhor besides, and anathematize those who make a pretence of saying
that He is but the mere word of God and unexisting, having His being in
another,--now as if pronounced, as some speak, now as mental,--holding
that He was not Christ or Son of God or mediator or image of God before
ages; but that He first became Christ and Son of God, when He took our
flesh from the Virgin, not quite four hundred years since. For they
will have it that then Christ began His Kingdom, and that it will have
an end after the consummation of all and the judgment. Such are the
disciples of Marcellus and Scotinus of Galatian Ancyra, who, equally
with Jews, negative Christ’s existence before ages, and His Godhead,
and unending Kingdom, upon pretence of supporting the divine Monarchy.
We, on the contrary, regard Him not as simply God’s pronounced word or
mental, but as Living God and Word, existing in Himself, and Son of God
and Christ; being and abiding with His Father before ages, and that not
in foreknowledge only, and ministering to Him for the whole framing
whether of things visible or invisible. For He it is, to whom the
Father said, “Let Us make man in Our image, after Our likeness’s,” (Gen
1:26), who also was seen in His own Person by the patriarchs, gave the
law, spoke by the prophets, and at last, became man, and manifested His
own Father to all men, and reigns to never-ending ages. For Christ has
taken no recent dignity, but we have believed Him to be perfect from
the first, and like in all things to the Father.
And those who say that the Father and Son and Holy Ghost are the same,
and irreligiously take the Three Names of one and the same Reality and
Person, we justly proscribe from the Church, because they suppose the
illimitable and impassable Father to be limitable withal and passable
through His becoming man: for such are they whom Romans call
Patripassians, and we Sabellians. For we acknowledge that the Father
who sent, remained in the peculiar state of His unchangeable Godhead,
and that Christ who was sent fulfilled the economy of the Incarnation.
And at the same time those who irreverently say that the Son has been
generated not by choice or will, thus encompassing God with a necessity
which excludes choice and purpose, so that He begat the Son
unwillingly, we account as most irreligious and alien to the Church; in
that they have dared to define such things concerning God, beside the
common notions concerning Him, nay, beside the purport of divinely
inspired Scripture. For we, knowing that God is absolute and sovereign
over Himself, have a religious judgment that He generated the Son
voluntarily and freely; yet, as we bare a reverent belief in the Son’s
words concerning Himself (Prov 8:22), “The Lord created me a beginning
of His ways for His works, we do not understand Him to have been
originated like the creatures or works which through Him came to be.
For it is irreligious and alien to the ecclesiastical faith, to compare
the Creator with handy -works created by Him, and to think that He has
the same manner of origination with the rest. For divine Scripture
teaches us really and truly that the Only-begotten Son was generated
sole and solely”. Yet, in saying that the Son is in Himself, and
both lives and exists like the Father, we do not on that account
separate Him from the Father, imagining place and interval between
their union in the way of bodies. For we believe that they are united
with each other without mediation or distance, and that they exist
inseparable; all the Father embosoming the Son, and all the Son hanging
and adhering to the Father, and alone resting on the Father’s breast
continually. Believing then in the All-perfect Triad, the most Holy,
that is, in the Father, and the Son, and the Holy Ghost, and calling
the Father God, and the Son God, yet we confess in them, not two Gods,
but one dignity of Godhead, and one exact harmony of dominion the
Father alone being Head over the whole universe wholly, and over the
Son Himself, and the Son subordinated to the Father; but, excepting
Him, ruling over all things after Him which through Himself have come
to be, and granting the grace of the Holy Ghost an-sparingly to the
saints at the Father’s will. For that such is the account of the Divine
Monarchy towards Christ, the sacred oracles have delivered to us.
much, in addition to the faith before published in epitome, we have
been compelled to draw forth at length, not in any officious display,
but to clear away all unjust suspicion concerning our opinions, among
those who are ignorant of our affairs: and that all in the West may
know, both the audacity of the slanders of the heterodox, and as to the
Orientals, their ecclesiastical mind in the Lord, to which the divinely
inspired Scriptures bear witness without violence, where men are not
Arian Confession aka First Sirmium (Sirmium, 351 AD)
believe in One God, the Father Almighty, the Creator and Maker of all
things, from whom all fatherhood in heaven and earth is named;
in His Only-begotten Son, our Lord Jesus the Christ, who before all the
ages was begotten from the Father, God from God, Light from Light, by
whom all things were made, in heaven and on the earth, visible and
invisible, being Word and Wisdom and True Light and Life, who in the
last of days was made man for us, and was born of the Holy Virgin, and
crucified and dead and buried, and rose again from the dead the third
day, and was taken up into heaven, and sat down on the right hand of
the Father, and is coming at the consummation of the age, to judge
quick and dead, and to render to every one according to his works;
whose Kingdom being unceasing endures unto the infinite ages; for He
shall sit on the fight hand of the Father, not only in this age, but
also in that which is to come.
in the Holy Ghost, that is, the Paraclete; which, having promised to
the Apostles to send forth after His ascension into heaven, to teach
and to remind them of all things, He did send; through whom also are
sanctified the souls of those who sincerely believe in Him.
But those who say that the Son was from nothing or from other
subsistence and not from God, and that there was time or age when He
was not, the Holy and Catholic Church regards as aliens.
Again we say, Whosoever says that the Father and the Son are two Gods,
be he anathema.
And whosoever, saying that Christ is God, before ages Son of God, does
not confess that He has sub-served the Father for the framing of the
universe, be he anathema.
Whosoever presumes to say that the Ingenerate, or a part of Him, was
born of Mary, be he anathema.
Whosoever says that according to foreknowledge the Son is before Mary
and not that, generated from the Father before ages, He was with God,
and that through Him all things were originated, be he anathema.
Whosoever shall pretend that the essence of God is dilated or
contracted, be he anathema.
Whosoever shall say that the essence of God being dilated made the Son,
or shall name the dilation of His essence Son, be he anathema.
Whosoever calls the Son of God the mental or pronounced Word, be he
Whosoever says that the Son from Mary is man only, be he anathema.
Whosoever, speaking of Him who is from Mary God and man, thereby means
God the Ingenerate, be he anathema.
Whosoever shall explain “I God the First and I the Last, and besides Me
there is no God,” (Is. 44:6), which is said for the denial of idols and
of gods that are not, to the denial of the Only- begotten, before ages
God, as Jews do, be he anathema.
Whosoever hearing “The Word was made flesh,” (John 1:14), shall
consider that the Word has changed into flesh, or shall say that He has
undergone alteration by taking flesh, be he anathema.
Whosoever hearing the Only-begotten Son of God to have been crucified,
shall say that His Godhead has undergone corruption, or passion. or
alteration, or diminution, or destruction, be he anathema.
“Whosoever shall say that Let Us make man” (Gen 1:26), was not said by
the Father to the Son, but by God to Himself, be he anathema.
Whosoever shall say that Abraham saw, not the Son, but the Ingenerate
God or part of Him, be he anathema.
Whosoever shall say that with Jacob, not the Son as man, but the
Ingenerate God or part of Him, has wrestled, be anathema.
Whosoever shall explain, “The Lord rained fire from the Lord” (Gen
24:24), not of the Father and the Son, and says that He rained from
Himself, be he anathema. For the Son, being Lord, rained from the
Father Who is Lord.
Whosoever, hearing that the Father is Lord and the Son Lord and the
Father and Son Lord, for there is Lord from Lord, says there are two
Gods, be he anathema. For we do not place the Son in the Father’s
Order, but as subordinate to the Father; for He did not descend upon
Sodom without the Father’s will, nor did He rain from Himself, but from
the Lord, that is, the Father authorising it. Nor is He of Himself set
down on the fight hand, but He hears the Father saying, “Sit Thou on My
right hand” (Psalm 110:1).
Whosoever says that the Father and the Son and the Holy Ghost are one
Person, be he anathema.
Whosoever, speaking of the Holy Ghost as Paraclete, shall mean the
Ingenerate God, be he anathema.
Whosoever shall deny, what the Lord taught us, that the Paraclete is
other than the Son, for He hath said, “And another Paraclete shall the
Father send to you, whom I will ask,” (John 14:16) be he anathema.
Whosoever shall say that the Holy Ghost is part of the Father or of the
Soul be he anathema.
Whosoever shall say that the Father and the Son and the Holy Ghost are
three Gods, be he anathema.
Whosoever shall say that the Son of God at the will of God has come to
be, as one of the works, be he anathema.
Whosoever shall say that the Son has been generated, the Father not
wishing it, be he anathema. For not by compulsion, led by physical
necessity, did the Father, as He wished not, generate the Son, but He
at once willed, and, after generating Him from Himself apart from time
and passion, manifested Him.
Whosoever shall say that the Son is without beginning and ingenerate,
as if speaking of two un-begun and two ingenerate, and making two Gods,
be he anathema. For the Son is the Head, namely the beginning of all:
and God is the Head, namely the beginning of Christ; for thus to one
unbegun beginning of the universe do we religiously refer all things
through the Son.
And in accurate delineation of the idea of Christianity we say this
again; Whosoever shall not say that Christ is God, Son of God, as being
before ages, and having subserved the Father in the framing of the
Universe, but that from the time that He was born of Mary, from thence
He was called Christ and Son, and took an origin of being God, be he
Arian Confession aka Second Sirmium (Sirmium, 357 AD).
it seemed good that there should be some discussion concerning faith,
all points were carefully investigated and discussed at Sirmium in the
presence of Valens, and Ursacius, and Germinius, and the rest.
is held for certain that there is one God, the Father Almighty, as also
is preached in all the world.
His One Only-begotten Son, our Lord Jesus Christ, generated from Him
before the ages; and that we may not speak of two Gods, since the Lord
Himself has said, “I go to My Father and your Father, and My God and
your God” (John 20:17). On this account He is God of all, as also the
Apostle taught: “Is He God of the Jews only, is He not also of the
Gentiles? yea of the Gentiles also: since there is one God who shall
justify the circumcision from faith, and the uncircumcision through
faith” (Rom 3:29-30); and every thing else agrees, and has no
since many persons are disturbed by questions concerning what is called
in Latin “Substantia,” but in Greek “Usia,” that is, to make it
understood more exactly, as to “Coessential,” or what is called, “Like-
in-Essence,” there ought to be no mention of any of these at all, nor
exposition of them in the Church, for this reason and for this
consideration, that in divine Scripture nothing is written about them,
and that they are above men’s knowledge and above men’s understanding;
and because no one can declare the Son’s generation, as it is written,
“Who shall declare His generation? for it is plain that the Father
only knows how He generated the Son, and again the Son how He has been
generated by the Father. And to none can it be a question that the
Father is greater for no one can doubt that the Father is greater in
honour and dignity and Godhead, and in the very name of Father, the Son
Himself testifying, The Father that sent Me is greater than I” (John
10:29, Ib. 14:28). And no one is ignorant, that it is Catholic
doctrine, that there are two Persons of Father and Son, and that the
Father is greater, and the Son subordinated to the Father together with
all things which the Father has subordinated to Him, and that the
Father has no beginning, and is invisible, and immortal, and impassibly;
but that the Son has been generated from the Father, God from God,
Light from Light, and that His origin, as aforesaid, no one knows, but
the Father only. And that the Son Himself and our Lord and God, took
flesh, that is, a body, that is, man, from Mary the Virgin, as the
Angel preached beforehand; and as all the Scriptures teach, and
especially the Apostle himself, the doctor of the Gentiles, Christ took
man of Mary the Virgin, through which He has suffered. And the whole
faith is summed up, and secured in this, that a Trinity should ever be
preserved, as we read in the Gospel, “Go ye and baptize all the nations
in the Name of the Father and of the Son and of the Holy Ghost” (Matt.
xxviii. 19). And entire and perfect is the number of the Trinity; but
the Paraclete, the Holy Ghost, sent forth through the Son, came
according to the promise, that He might teach and sanctify the Apostles
and all believers.
Confession aka Fourth Sirmium (or the Dated Creed?) (Sirmium,
The emperor returned to Sirmium from Rome; on receiving a deputation from the Western bishops, he recalled Liberius from Berœa. Constantius urged him, in the presence of the deputies of the Eastern bishops, and of the other priests who were at the camp, to confess that the Son is not of the same substance as the Father. He was instigated to this measure by Basil, Eustathius, and Eusebius, who possessed great influence over him. They had formed a compilation, in one document, of the decrees against Paul of Samosata, and Photinus, bishop of Sirmium; to which they subjoined a formulary of faith drawn up at Antioch at the consecration of the church, as if certain persons had, under the pretext of the term “consubstantial,” attempted to establish a heresy of their own. Liberius, Athanasius, Alexander, Severianus, and Crescens, a priest of Africa, were induced to assent to this document, as were likewise Ursacius, Germanius, bishop of Sirmium, Valens, bishop of Mursa, and as many of the Eastern bishops as were present. They partially approved of a confession of faith drawn up by Liberius, in which he declared that those who affirm that the Son is not like unto the Father in substance and in all other respects, are excommunicated. For when Eudoxius and his partisans at Antioch, who favoured the heresy of Aëtius, received the letter of Hosius, they circulated the report that Liberius had renounced the term “consubstantial,” and had admitted that the Son is dissimilar from the Father. After these enactments had been made by the Western bishops, the emperor permitted Liberius to return to Rome. The bishops who were then convened at Sirmium wrote to Felix, who governed the Roman church, and to the other bishops, desiring them to receive Liberius. They directed that both should share the apostolical throne and discharge the priestly duties in common, with harmony of mind; and that whatever illegalities might have occurred in the ordination of Felix, or the banishment of Liberius, might be buried in oblivion. The people of Rome regarded Liberius as a very excellent man, and esteemed him highly on account of the courage he had evinced in opposing the emperor, so that they had even excited seditions on his account, and had gone so far as to shed blood. Felix survived but a short time; and Liberius found himself in sole possession of the church.
Athan. Hist. Arian. 35–41; Epistles of Liberius, M. P. L. 8; Hil. Fragm. iv.–vi.; Theodoret, H. E. ii. 17; Ruf. i. 22; Philost. iv. 3; Soc. ii. 37; Sulp. Sev. H. S. ii. 39. Many independent details.
The fourth Sirmium council, a.d. 358.
Arian Confession (
decline not to bring forward the authentic faith published at the
we confess and believe in one God, the Father Almighty, the Maker of
heaven and earth, of all things visible and invisible.
we believe also in our Lord Jesus Christ, His Son, generated from Him
impassibly before all the ages, God the Word, God from God, Only-
begotten, light, life, truth, wisdom, power, through whom all things
were made, in the heavens and on the earth, whether visible or
invisible. He, as we believe, at the end of the world, for the
abolishment of sin, took flesh of the Holy Virgin, and was made man,
and suffered for our sins, and rose again, and was taken up into
heaven, and sitteth on the right hand of the Father, and is coming
again in glory, to judge quick and dead.
believe also in the Holy Ghost, which our Saviour and Lord named
Paraclete, having promised to send Him to the disciples after His own
departure, as He did send; through whom He sanctifieth those in the
Church who believe, and are baptized in the Name of Father and Son and
those who preach aught beside this faith the Catholic Church regards as
aliens. And that to this faith that is equivalent which was published
lately at Sirmium, under sanction of his religiousness the Emperor, is
plain to all who read it.
Arian Confession (Nike, 359 AD;
believe in One God, Father Almighty, from whom are all things;
in the Only-begotten Son of God, begotten from God before all ages and
before every beginning, by whom all things were made, visible and
invisible, and begotten as only-begotten, only from the Father only,
God from God, like to the Father that begat Him according to the
Scriptures; whose origin no one knows, except the Father alone who
begat Him. He as we acknowledge, the Only-begotten Son of God, the
Father sending Him, came hither from the heavens, as it is written, for
the undoing of sin and death, and was born of the Holy Ghost, of Mary
the Virgin according to the flesh, as it is written, and convened with
the disciples, and having fulfilled the whole Economy according to the
Father’s will, was crucified and dead and buried and descended to the
parts below the earth; at whom Hades itself shuddered: who also rose
from the dead on the third day, and abode with the disciples, and,
forty days being fulfilled, was taken up into the heavens, and sitteth
on the right hand of the Father, to come in the last day of the
resurrection in the Father’s glory, that He may render to every man
according to his works.
in the Holy Ghost, whom the Only-begotten Son of God Himself, Christ,
our Lord and God, promised to send to the race of man, as Paraclete, as
it is written, “the Spirit of truth” (Joh. xvi. 13), which He sent unto
them when He had ascended into the heavens.
Arian Confession (Antioch, 361 AD).
[Unfortunately the Eleventh Arian Confession is not publicly available, as soon as it is we will display it here].
This creed is strongly Anomoean, leading Athanasius to remark that the Arians have reverted back to the first doctrines framed by Arius.
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