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Updated: May 12, 2025
On the contrary, I had learned of an intermediate tenet, called Semi-Arianism, which appeared to me more scriptural than the views of either Athanasius or Arius. Let me bespeak my reader's patience for a little. Of these two Arian tenets, the Nicene Creed condemned the former only; namely, in the words, "begotten, not made; being of one substance with the Father."
Yet surely this would have been Athanasius's most legitimate form of denying Semi-Arianism. In short, the Scriptural phrase, Son of God, conveyed to us either a literal fact, or a metaphor. If literal, the Semi-Arians were clearly right, in saying that sonship implied a beginning of existence.
But alas! the increasing dimness, ending in the final want of the idea of this all-truths- including truth of the Tetractys eternally manifested in the Triad; this, this is the ground and cause of all the main heresies from Semi-Arianism, recalled by Dr. Samuel Clarke, to the last setting ray of departing faith in the necessitarian Psilanthropism of Dr. Priestley. Ib. p. 41-2, &c.
They composed an ambiguous creed, which is faintly tinged with the colors of Semi-Arianism, and twenty-five canons, which still regulate the discipline of the orthodox Greeks.
So severe was this difficulty, that at length I unawares dropt from Semi-Arianism into pure Arianism, by so distinguishing the Son from the Father, as to admit the idea that the Son of God had actually been non-existent in the interval between death and resurrection: nevertheless, I more and more felt, that to be able to define my own notions on such questions had exceedingly little to do with my spiritual state.
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