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Meskipun menjelang naik takhtanya Teodosius banyak hierarki gereja di Timur yang selama beberapa dekade menentang keyakinan Nicea, ia berhasil mewujudkan persatuan atas dasar keyakinan Nicea. Pada tahun 381, dalam [[Konsili Konstantinopel I]], konsili ekumenis kedua yang diselenggarakan di Konstantinopel, suatu kelompok yang utamanya terdiri dari para uskup Timur berhimpun dan menerima [[Doa Syahadat Nicea#Syahadat Nicea–Konstantinopel|Kredo Nicea tahun 381]],<ref>The text of this version of the [[Nicene creed]] is available at {{cite web |url=http://www.ccel.org/ccel/schaff/npnf214.ix.iii.html |title=The Holy Creed Which the 150 Holy Fathers Set Forth, Which is Consonant with the Holy and Great Synod of Nice |publisher=ccel.org |accessdate=27 November 2010}}</ref> yang dilengkapi dalam kaitannya dengan [[Roh Kudus]], serta beberapa perubahan lainnya: lihat [[Doa Syahadat Nicea#Perbandingan antara Syahadat tahun 325 dan Syahadat tahun 381|Perbandingan antara Kredo tahun 325 dan Kredo tahun 381]]. Hal ini umumnya dipandang sebagai akhir dari perselisihan mengenai Trinitas dan akhir dari Arianisme di antara kaum Romawi non-Jermanik.
 
== Arianisme dalam suku-suku Jermanik abad pertengahan ==
<!--==Arianism among medieval Germanic tribes==
{{Main|GothicKekristenan ChristianityGothik|GermanicKekristenan ChristianityJermanik}}
During the time of Arianism's flowering in [[Constantinople]], the Gothic convert [[Ulfilas]] (later the subject of the letter of Auxentius cited above) was sent as a missionary to the Gothic barbarians across the [[Danube River|Danube]], a mission favored for political reasons by emperor Constantius II. Ulfilas' initial success in converting this Germanic people to an Arian form of Christianity was strengthened by later events. When the Germanic peoples entered the [[Roman Empire]] and founded successor-kingdoms in the western part, most had been Arian Christians for more than a century.
 
Saat berkembangnya Arianisme di [[Konstantinopel]], seorang Goth bernama [[Ulfilas]] (kelak menjadi subjek dari surat Auxensius yang dikutip di atas) diutus sebagai misionaris kepada suku barbar Gothik di sepanjang [[Sungai Donau]] (Danube), dalam suatu misi yang didukung oleh Konstantius II karena alasan politis. Keberhasilan awal Ulfilas dalam mengkonversi orang-orang Jermanik tersebut ke dalam suatu bentuk Arian dari Kekristenan diperkuat oleh peristiwa-peristiwa di kemudian hari. Ketika suku Jermanik memasuki [[Kekaisaran Romawi]] dan mendirikan kerajaan-kerajaan penerus di bagian barat, kebanyakan dari mereka menjadi penganut Kristen Arian selama lebih dari satu abad.
[[File:Baptistery.Arians06.jpg|thumb|250px|Ceiling Mosaic of the [[Arian Baptistry]]]]▼
The conflict in the 4th century AD had seen Arian and Nicene factions struggling for control of the Church. In contrast, in the Arian German kingdoms established on the wreckage of the Western Roman Empire in the 5th century, there were entirely separate Arian and Nicene Churches with parallel hierarchies, each serving different sets of believers. The Germanic elites were Arians, and the Romance majority population was Nicene. Many scholars see the persistence of Germanic Arianism as a strategy that was followed in order to differentiate the Germanic elite from the local inhabitants and their culture and also to maintain the Germanic elite's separate group identity.{{Citation needed|date=September 2007}}
 
▲[[File:Baptistery.Arians06.jpg|thumb|250px|CeilingMosaik Mosaicdi oflangit-langit theyang menggambarkan [[ArianBaptisterium BaptistryArian]].]]
Most Germanic tribes were generally tolerant of the Nicene beliefs of their subjects. However, the Vandals tried for several decades to force their Arian beliefs on their North African Nicene subjects, exiling Nicene clergy, dissolving monasteries, and exercising heavy pressure on non-conforming Nicene Christians.
 
Konflik pada abad ke-4 membuat faksi-faksi Arian dan Nicea saling berusaha untuk menguasai Gereja. Sebaliknya, dalam kerajaan-kerajaan Jerman Arian yang didirikan di atas sisa-sisa [[Kekaisaran Romawi Barat]] pada abad ke-5 terdapat pemisahan Gereja Arian dengan Nicea dengan hierarki paralel, masing-masing melayani kumpulan umat yang berbeda. Para elite Jermanik merupakan penganut Arian, dan mayoritas penduduk Roman merupakan penganut Nicea. Banyak akademisi melihat bertahannya Arianisme Jermanik sebagai suatu strategi susulan dalam rangka membedakan elite Jermanik dengan penduduk setempat dan budaya mereka serta untuk mempertahankan identitas kelompok elite Jermanik yang terpisah ini.{{Citation needed|date=September 2007}}
The apparent resurgence of Arianism after Nicaea was more an anti-Nicene reaction exploited by Arian sympathizers than a pro-Arian development.<ref>Everett Ferguson, Church History: From Christ to Pre-Reformation, vol. 1 (Grand Rapids, MI: Zondervan, 2005), 200.</ref> By the end of the 4th century it had surrendered its remaining ground to Trinitarianism.<ref name="carm">{{cite web|url=https://carm.org/arianism-and-its-influence-today|title=Arianism and Its Influence Today&#124;Arius&#124;Idea That Jesus Christ Is Not Equal to the Father By Nature|publisher=carm.org|accessdate=23 October 2015}}</ref> In western Europe, Arianism, which had been taught by [[Ulfilas]], the Arian missionary to the barbarian Germanic tribes, was dominant among the [[Goths]], [[Lombards]] and [[Vandals]]). By the 8th century it had ceased to be the tribes' mainstream belief as the tribal rulers gradually came to adopt Catholicism. This trend began in 496 with Clovis I of the Franks, then [[Reccared I]] of the [[Visigoths]] in 587 and [[Aripert I]] of the [[Lombards]] in 653. The [[Franks]] and the [[Anglo-Saxons]] were unlike the other Germanic peoples in that they entered the empire as pagans and converted to [[Chalcedonian Christianity]] directly, guided by their kings, [[Clovis I|Clovis]]<ref>Frassetto, Michael, ''Encyclopedia of barbarian Europe'', (ABC-CLIO, 2003), 128.</ref> and [[Æthelberht of Kent]]. The remaining tribes - the Vandals and the Ostrogoths - did not convert as a people nor did they maintain territorial cohesion. Having been militarily defeated by the armies of [[Emperor Justinian I]], the remnants were dispersed to the fringes of the empire and became lost to history. The [[Vandalic War]] of 533-534 dispersed the defeated Vandals.<ref>Procopius, Secret Histories, Chapter 11, 18</ref> Following their final defeat at the [[Battle of Mons Lactarius]] in 553, the [[Ostrogoths]] went back north and (re)settled in south Austria.
[[File:PalatiumTheodoricMosaicDetail.jpg|thumb|Once the Orthodox Trinitarians succeeded in defeating Arianism, they censored any signs that the perceived heresy left behind. This mosaic in [[Basilica of Sant'Apollinare Nuovo]] in Ravenna has had images of the Arian king, Theoderic, and his court removed. However, on some columns their hands remain.]]
 
Sebagian besar suku Jermanik umumnya bersikap toleran terhadap keyakinan Nicea yang dianut rakyatnya. Namun, suku Vandal berupaya selama beberapa dekade untuk memaksakan keyakinan Arian mereka pada rakyat Nicea Afrika Utara yang berada di bawah kekuasaan mereka, mengasingkan para [[klerus]] Nicea, membubarkan biara-biara, dan memberikan tekanan berat pada umat Kristen Nicea yang tidak selaras dengan mereka.
==Arianism from the 5th to 7th century==
Much of south-eastern Europe and [[central Europe]], including many of the [[Goths]] and [[Vandals]] respectively, had embraced Arianism (the [[Visigoths]] converted to Arian Christianity in 376), which led to Arianism being a religious factor in various wars in the Roman Empire.<ref>{{quote|The inhibiting and paralyzing force of superstitious beliefs penetrated to every department of life, and the most primary and elementary activities of society were influenced. War, for example, was not a simple matter of a test of strength and courage, but supernatural matters had to be taken carefully into consideration. When [[Clovis I|Clovis]] said of the Goths in southern Gaul, "I take it hard that these Arians should hold a part of the Gauls; let us go with God's aid and conquer them and bring the land under our dominion", [note: see p. 45 (Book II:37)] he was not speaking in a hypocritical or arrogant manner but in real accordance with the religious sentiment of the time. What he meant was that the Goths, being heretics, were at once enemies of the true God and inferior to the orthodox Franks in their supernatural backing. Considerations of duty, strategy, and self-interest all reinforced one another in [[Clovis I|Clovis]]'s mind. However, it was not always the orthodox side that won. We hear of a battle fought a few years before Gregory became bishop of Tours between king [[Sigebert I|Sigibert]] and the [[Huns]], [note: Book IV:29] in which the Huns "by the use of magic arts caused various false appearances to arise before their enemies and overcame them decisively." Medieval Study Guide to Gregory of Tours History of the Franks.|St [[Gregory of Tours]] |url=http://www.fordham.edu/halsall/basis/gregory-hist.html}}</ref> In the west, organized Arianism survived in [[North Africa]], in Hispania, and parts of Italy until it was finally suppressed in the 6th and 7th centuries. [[Grimoald I of Benevento|Grimwald]], [[King of the Lombards]] (662–671), and his young son and successor [[Garibald]] (671), were the last Arian kings in Europe.▼
 
Kebangkitan nyata Arianisme setelah Konsili Nicea lebih merupakan suatu reaksi anti-Nicea yang dieksploitasi oleh para simpatisan Arian daripada suatu pengembangan pro-Arian.<ref>Everett Ferguson, Church History: From Christ to Pre-Reformation, vol. 1 (Grand Rapids, MI: Zondervan, 2005), 200.</ref> Pada akhir abad ke-4, paham ini telah menyerahkan landasannya yang masih tersisa kepada Trinitarianisme.<ref name="carm">{{cite web|url=https://carm.org/arianism-and-its-influence-today|title=Arianism and Its Influence Today&#124;Arius&#124;Idea That Jesus Christ Is Not Equal to the Father By Nature|publisher=carm.org|accessdate=23 October 2015}}</ref> Di Eropa bagian barat, Arianisme yang diajarkan oleh Ulfilas, misionaris Arian bagi suku-suku barbar Jermanik, tampak dominan di antara suku [[Goth]], [[Langobardi]] (Lombard), dan [[Vandal]]. Pada abad ke-8 paham ini tidak lagi menjadi keyakinan utama suku-suku tersebut karena para penguasa suku secara bertahap mengadopsi Katolisisme. Tren itu dimulai pada tahun 496 oleh [[Clovis I]] dari suku Franka, kemudian [[Rekkared I]] dari suku [[Visigoth]] pada tahun 587, dan [[Ariperto I]] dari suku [[Langobardi|Lombard]] pada tahun 653. Suku Franka dan [[Anglo-Saxon|Anglo-Sachsen]] berbeda dengan suku Jermanik lainnya dalam hal mereka memasuki kekaisaran sebagai penganut pagan dan langsung berpindah keyakinan ke dalam [[Kekristenan Kalsedon]], dengan bimbingan para raja mereka, yaitu Clovis I<ref>Frassetto, Michael, ''Encyclopedia of barbarian Europe'', (ABC-CLIO, 2003), 128.</ref> dan [[Æthelberht dari Kent]]. Suku-suku yang tersisa—suku Vandal dan [[Ostrogoth]]—tidak melakukan perpindahan keyakinan sebagai suatu kelompok masyarakat dan juga tidak memelihara kebersamaan teritorial. Setelah secara militer dikalahkan oleh pasukan dari Kaisar [[Yustinianus I]], sisa-sisa dari mereka tersebar ke daerah pinggiran kekaisaran dan menjadi hilang dari sejarah. [[Perang Vandal]] yang berlangsung pada tahun 533-534 membubarkan orang-orang Vandal yang terkalahkan.<ref>Procopius, Secret Histories, Chapter 11, 18</ref> Setelah kekalahan terakhir mereka dalam [[Pertempuran Mons Lactarius]] pada tahun 553, suku Ostrogoth kembali ke utara dan (kembali) bermukim di Austria selatan.
==Arianism from the 16th to 19th century==
Following the [[Protestant Reformation]] from 1517, it did not take long for Arian and other [[non-trinitarian]] views to resurface. The first recorded English [[antitrinitarian]] was [[John Assheton]] who was forced to recant before [[Thomas Cranmer]] in 1548. At the [[Anabaptist]] [[Council of Venice]] 1550, the early Italian instigators of the [[Radical Reformation]] committed to the views of [[Servetus|Miguel Servet]] (died 1553), and these were promulgated by [[Giorgio Biandrata]] and others into Poland and Transylvania.<ref>[[Roland Bainton]], ''Hunted Heretic. The Life and Death of Michael Servetus''</ref> The antitrinitarian wing of the Polish Reformation separated from the [[Calvinist]] ''ecclesia maior'' to form the ''ecclesia minor'' or [[Polish Brethren]]. These were commonly referred to as "Arians" due to their rejection of the Trinity, though in fact the [[Socinians]], as they were later known, went further than Arius to the position of [[Photinus]]. The epithet "Arian" was also applied to the early [[Unitarianism|Unitarians]] such as [[John Biddle (Unitarian)|John Biddle]] though in denial of the [[pre-existence of Christ]] they were again largely Socinians not Arians.<ref>[[George Huntston Williams]]. ''The Radical Reformation'', 3rd edition. Volume 15 of Sixteenth Century Essays and Studies. Ann Arbor, MI: Edwards Brothers, 1992</ref>
 
[[File:PalatiumTheodoricMosaicDetail.jpg|thumb|Setelah kalangan Trinitaris ortodoks berhasil mengalahkan Arianisme, mereka menyensor semua tanda yang masih tertinggal yang dipandang sebagai bidah. Mosaik di [[Basilika Sant'Apollinare Nuovo]] yang terdapat di [[Ravenna]] ini sebelumnya bergambar Teoderikus, seorang raja Arian, dan rumah tangga kerajaannya. Namun, sekarang gambar-gambar itu sudah dihapus dan gambar tangannya masih tersisa pada beberapa tiang.]]
In the 18th century the "dominant trend" in Britain, particularly in [[Latitudinarianism]], was towards Arianism, with which the names of [[Samuel Clarke]], [[Benjamin Hoadly]], [[William Whiston]] and [[Isaac Newton]] are associated.<ref>William Gibson, Robert G. Ingram ''Religious identities in Britain, 1660–1832'' p92</ref> To quote the ''Encyclopædia Britannica''{{'s}} article on Arianism: "In modern times some [[Unitarianism|Unitarians]] are virtually Arians in that they are unwilling either to reduce Christ to a mere human being or to attribute to him a divine nature identical with that of the Father."<ref>"Arianism." Encyclopædia Britannica. Encyclopædia Britannica 2007 Deluxe Edition. Chicago: Encyclopædia Britannica, 2007.</ref> However, their doctrines cannot be considered representative of traditional Arian doctrines or vice versa.{{Citation needed|date=May 2010}}▼
 
== Arianisme dari abad ke-5 sampai ke-7==
A similar view was held by the ancient anti-Nicene [[Pneumatomachi]] ([[Greek language|Greek]]: {{lang|grc|Πνευματομάχοι}}, “breath” or “spirit” and “fighters”, combining as “fighters against the spirit”), so called because they opposed the deifying of the Nicene Holy Ghost. However, the Pneumatomachi were adherents of [[Macedonianism]], and though their beliefs were somewhat reminiscent of Arianism,<ref name="Wace">Wace, Henry; Piercy, William C., eds. Dictionary of Christian Biography and Literature to the End of the Sixth Century (1911, third edition) London: John Murray.</ref> they were distinct enough to be distinguishably different.<ref name="Wace"/>
▲MuchSebagian ofbesar south-easternpenduduk EuropeEropa andbagian timur-selatan dan [[centralEropa EuropeTengah]], includingtermasuk manybanyak ofdi theantaranya berturut-turut dari suku [[GothsGoth]] anddan [[VandalsVandal]] respectively, hadtelah embracedmemeluk ArianismArianisme (the [[VisigothsVisigoth]] convertedberpindah tokeyakinan ke dalam Kekristenan Arian Christianitypada intahun 376), whichyang ledmenyebabkan toArianisme Arianismmenjadi beingsuatu afaktor religiouskeagamaan factordalam inberbagai variousperang warsyang in themelibatkan RomanKekaisaran EmpireRomawi.<ref>{{quote|The inhibiting and paralyzing force of superstitious beliefs penetrated to every department of life, and the most primary and elementary activities of society were influenced. War, for example, was not a simple matter of a test of strength and courage, but supernatural matters had to be taken carefully into consideration. When [[Clovis I|Clovis]] said of the Goths in southern Gaul, "I take it hard that these Arians should hold a part of the Gauls; let us go with God's aid and conquer them and bring the land under our dominion", [note: see p. 45 (Book II:37)] he was not speaking in a hypocritical or arrogant manner but in real accordance with the religious sentiment of the time. What he meant was that the Goths, being heretics, were at once enemies of the true God and inferior to the orthodox Franks in their supernatural backing. Considerations of duty, strategy, and self-interest all reinforced one another in [[Clovis I|Clovis]]'s mind. However, it was not always the orthodox side that won. We hear of a battle fought a few years before Gregory became bishop of Tours between king [[Sigebert I|Sigibert]] and the [[Huns]], [note: Book IV:29] in which the Huns "by the use of magic arts caused various false appearances to arise before their enemies and overcame them decisively." Medieval Study Guide to Gregory of Tours History of the Franks.|St [[Gregory of Tours]] |url=http://www.fordham.edu/halsall/basis/gregory-hist.html}}</ref> InDi thebagian westbarat, organizedArianisme Arianismyang survivedterorganisir inbertahan di [[NorthAfrika AfricaUtara]], indi Hispania, anddan partsbeberapa ofbagian ItalyItalia, untilsampai itakhirnya washilang finallypada suppressedabad inke-6 thedan 6th and 7th centurieske-7. [[GrimoaldGrimoaldo I ofdari Benevento|GrimwaldGrimoaldo]] (662–671), [[KingDaftar ofraja thedari Lombardssuku Langobardi|Raja suku Lombard]] (662–671), and his young son and successorserta [[GaribaldGaribaldo]] (671) penerus dan putranya yang masih muda, wereadalah thepara lastraja Arian kingsyang interakhir di EuropeEropa.
 
== Arianisme dari abad ke-16 sampai ke-19 ==
Setelah terjadinya [[Reformasi Protestan]] yang dimulai sejak tahun 1517, pandangan-pandangan Arian dan [[nontrinitarianisme|non-trinitarian]] lainnya kembali muncul ke permukaan. Anti-trinitarian Inggris pertama yang diketahui yaitu [[John Assheton]], yang dipaksa untuk mengakui kesalahannya di hadapan [[Thomas Cranmer]] pada tahun 1548. Dalam Konsili [[Anabaptis]] di [[Konsili Venesia|Venesia]] pada tahun 1550, para inisiator awal [[Reformasi Radikal]] dari Italia berkomitmen mendukung pandangan-pandangan [[Michael Servetus|Miguel Servet]] (wafat tahun 1553); ini disebarkan oleh [[Giorgio Biandrata]] dan yang lainnya ke [[Polandia]] dan [[Transilvania]].<ref>[[Roland Bainton]], ''Hunted Heretic. The Life and Death of Michael Servetus''</ref> Sayap antitrinitarian dari Reformasi Polandia memisahkan diri dari ''ecclesia maior'' [[Calvinis]] untuk membentuk ''ecclesia minor'' atau [[Serikat Persaudaraan Polandia]]. Mereka kerap disebut sebagai "kaum Arian" karena penolakan mereka akan Trinitas, meskipun sebenarnya mereka tergolong kaum [[Socinianisme|Socinian]], sebagaimana kelak mereka dikenal, bergerak lebih jauh dari Arius menuju posisi [[Fotinus]]. Julukan "Arian" juga digunakan untuk menyebut kaum [[Unitarianisme|Unitarian]] awal seperti [[John Biddle (Unitarian)|John Biddle]], kendati dalam hal penyangkalan akan [[pra-keberadaan Yesus|pra-eksistensi Kristus]] lebih tepat jika digolongkan sebagai kaum Socinian daripada Arian.<ref>[[George Huntston Williams]]. ''The Radical Reformation'', 3rd edition. Volume 15 of Sixteenth Century Essays and Studies. Ann Arbor, MI: Edwards Brothers, 1992</ref>
 
▲InPada theabad 18thke-18, century"tren theyang dominan"dominant trend"di in BritainBritania, particularlykhususnya indalam [[LatitudinarianismLatitudinarian|Latitudinarianisme]], wasadalah towardske Arianismarah Arianisme, withyang whichdihubungkan thedengan namesnama-nama ofseperti [[Samuel Clarke]], [[Benjamin Hoadly]], [[William Whiston]], anddan [[Isaac Newton]] are associated.<ref>William Gibson, Robert G. Ingram ''Religious identities in Britain, 1660–1832'' p92</ref> ToMengutip quoteartikel thetentang Arianisme dalam ''[[Encyclopædia Britannica]]''{{'s}} article on Arianism: "InDi zaman modern, timesbeberapa somekalangan [[Unitarianism|Unitarians]]Unitarian arehampir-hampir virtuallyadalah Arians in that they are unwilling either to reduce Christ toArian adalam merehal humanmereka beingenggan ormenurunkan toKristus attributemenjadi tosekadar himmanusia aataupun divinemengatribusikan naturekepada-Nya identicalkodrat withilahi thatyang ofidentik thedengan FatherBapa."<ref>"Arianism." Encyclopædia Britannica. Encyclopædia Britannica 2007 Deluxe Edition. Chicago: Encyclopædia Britannica, 2007.</ref> HoweverNamun, theirdoktrin-doktrin doctrinesmereka cannottidak bedapat considereddianggap representativemewakili ofdoktrin-doktrin traditionaltradisional Arian doctrines or viceataupun versasebaliknya.{{Citation needed|date=MayMei 2010}}
 
Suatu pandangan serupa dipegang oleh aliran kuno anti-Nicea yang disebut [[Pneumatomaki]] ({{lang|gr|Πνευματομάχοι}}, "nafas" atau "roh" dan "para pejuang", digabungkan menjadi "para pejuang penentang roh"), yang mendapat sebutan demikian karena mereka menentang Ketuhanan Roh Kudus yang dinyatakan dalam Kredo Nicea-Konstantinopel. Bagaimanapun, Pneumatomaki adalah para penganut Makedonianisme, dan meskipun keyakinan-keyakinan mereka agak serupa dengan Arianisme,<ref name="Wace">Wace, Henry; Piercy, William C., eds. Dictionary of Christian Biography and Literature to the End of the Sixth Century (1911, third edition) London: John Murray.</ref> keyakinan-keyakinan tersebut cukup jelas perbedaannya sehingga dapat dianggap berbeda.<ref name="Wace"/>
 
The [[Iglesia ni Cristo]] is one of the largest groups that teaches a similar doctrine, though they are really closer to Socinianism, believing the Word in John 1:1 is God's plan of salvation, not Christ. So Christ did not preexist.-->
== Arianisme masa kini ==
[[Saksi-Saksi Yehuwa]] seringkali disebut sebagai "kaum Arian zaman modern" atau terkadang "[[Semi-Arianisme|kaum Semi-Arian]]",<ref>Institute for Metaphysical Studies—[https://books.google.com/books?id=KRkzOWYc7JkC&pg=PA210&lpg=PA210&dq=jehovah%27s+witness+are+semi-arian&source=bl&ots=ENxfCQxiN_&sig=WB7HP4iYP9_5NPDxzyMVTdI27FU&hl=en&sa=X&ei=jmSXU_WkK5PjsASgpIFA&ved=0CF4Q6AEwBg#v=onepage&q=jehovah%27s%20witness%20are%20semi-arian&f=false The Arian Christian Bible] - Metaphysical Institute, 2010. Page 209. Retrieved 10 June 2014.</ref><ref>Adam Bourque - [http://www.miskeptics.org/2012/07/ten-things-you-didnt-know-about-jehovahs-witnesses/ Ten Things You Didn’t Know about Jehovah’s Witnesses.]—Michigen Skeptics Association. Retrieved 10 June 2014.</ref> biasanya oleh para penentang mereka.<ref>{{cite web|last=Dorsett|first=Tommy|title=Modern Day Arians: Who Are They?|url=http://www.believersweb.org/view.cfm?ID=644|accessdate=2 May 2012}}</ref><ref>{{cite web|title=Trinity: Arius and the Nicene Creed|url=http://www.bible.ca/trinity/trinity-history-arius.htm|accessdate=2 May 2012}}</ref><ref>{{cite web|last=Young|first=Alexey|title=Jehovah's Witnesses|url=http://www.fatheralexander.org/booklets/english/jehovah_e.htm|accessdate=2 May 2012}}</ref> Meskipun terdapat beberapa kemiripan yang signifikan dalam hal teologi dan doktrin, Saksi-Saksi Yehuwa dianggap berbeda dari kaum Arian karena mengatakan bahwa Putra dapat mengenal Bapa sepenuhnya (suatu hal yang dibantah oleh Arius), dan penolakan mereka atas kepribadian [[Roh Kudus]]. Arius menganggap Roh Kudus sebagai suatu pribadi atau malaikat berperingkat tinggi, yang memiliki awal mula sebagai suatu makhluk, sedangkan Saksi-Saksi Yehuwa menganggap Roh Kudus sebagai "energi" atau "tenaga aktif" Allah, yang tidak memiliki awal mula, dan bukan suatu pribadi yang sebenarnya. Kaum Arian asli umumnya berdoa secara langsung kepada Yesus, sedangkan Saksi-Saksi Yehuwa berdoa kepada Allah (Bapa), melalui Yesus sebagai mediator.<ref>{{cite journal|title=Should You Believe in the Trinity?|journal=Awake!|date=August 2013|pages=12–13|url=http://wol.jw.org/en/wol/d/r1/lp-e/102013286|accessdate=2 November 2014}}</ref>
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