Page 80, footnote 2: "The confession of Father, Son and Spirit is therefore the unfolding of the belief that Jesus is the Christ; but there was no intention of expressing by this confession the essential equality of the three persons, or even the similar relation of the Christian to them. On the contrary, the Father in it is regarded as the God and Father over all, the Son as revealer, redeemer and Lord, the Spirit as a possession, principal of the new supernatural life, and of holiness. From the Epistles of Paul we perceive that the Formula, Father, Son and Spirit could not yet have been customary especially in Baptism, but it was approaching (2 Cor 13:13 -14).

Volume 3, pg. 135 "The idea of the subordinate God is indeed as old as the theology of the Christian Church; even the Apologists shared it, and Origin, with all caution, adopted and justified it in working out his doctrine of the Son.

Volume 4, pg. 3: Concerning the Arians "This school is the nursery of the Arian doctrine, and Lucian, it's head, is the Arius before Arius...

Page 4: "So far as we know, no single one of them was distinguished as a religious character; but they knew what they wanted; they were absolutely convinced of the truth of their school-doctrine, which had reason and Scripture on its side. This is what characterises the school. At a time when the Church doctrine was in the direst confusion, and was threatening to disappear, and when the union of tradition, Scripture, and philosophical speculation in the form of dogma had already been called for, but had not yet been accomplished, this school was conscious of possessing an established system of doctrine which at the same time permitted freedom. This was its strength. The accounts of Lucian's Christology which have been handed down are meagre enough, still they give us a sufficiently clear picture of his views. God is One; there is nothing equal to Him; for everything besides Him is created. He has created the Logos or Wisdom--who is to be distinguished from the inner divine Logos--out of the things that are not, and sent him into the world.* This Logos has taken a human body though not a human soul, and accordingly all the feelings and spiritual struggles of Christ are to be attributed to the Logos. Christ has made known the Father to us and by being man and by his death has given us an example of patience.

* "Footnote: He is thus a created "God". Page 20: "Alexander expressly notes that the Arians appeal to Scripture in support of their doctrine, and Athanasias says that the Thalia [the work of Arias] contained passages of Scripture. The passages so frequently cited later on by the Arians; Deut 6:4, 32:39, Prov 8:22, Psa 45:8, Matt 12:28, Mark 13:32, Matt 26:41, 28:18, Luke 2:52, 18:19, John 11:34, 14:28, 17:3, Acts 2:36, 1 Cor 1:24, 15:28, Col 1:15, Phil 2:6- , Heb 1:4, 3:2, John 12:27, 13:21, Mat 26:39, 27:46-, etc., were probably already used by Arias himself.

Vol. 7, Chapter 4, pg. 225 "Fifthly, he himself [Luther] declared such a term as homoousios to be unallowable in the strict sense, because it represents a bad state of things when such words are invented in the Christian system of faith: ' we must indulge the Fathers in the use of it ... but if my soul hates the word homoousios and I prefer not to use it, I shall not be a heretic; for who will compel me to use it, provided that I hold the thing which was defined in the Council by means of the Scriptures? although the Arians had wrong views with regard to the faith, they were nevertheless very right in this ... that they required that no profane and novel word should be allowed to be introduced into the rules of faith.' In like manner he objected to and rather avoided the terms ... three foldness, threeness, oneness, trinity.