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Short answer: No, Christ is not called here a creature of God.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus both Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.

Short answer: No, Christ is not called here a creature of God.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity and gravity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus both Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.

Short answer: No, Christ is not called here a creature of God.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus bot Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.

Short answer: No, Christ is not called here a creature of God.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus both Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus bot Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.

Short answer: No, Christ is not called here a creature of God.

αρχη της κτήσεως means the “principle of creation”, and the principle of creation is not a part of creation. Both Father and the Son can be acclaimed as “principle of creation”, for the principle/origin/source of creation is God. God is clearly referred to as αρχη in the same text (John 21:6): “I am alpha and omega, beginning (αρχη) and goal”, now beginning and goal of what? Not of His own Self, but of creatures, that is to say, He gives origin to beings and directs them towards Himself as their Goal and Purpose (τέλος). (Just for an additional info: according to one ancient interpretation in John 1:1 in αρχη of the εν αρχη ην ο λογος is meant Father, that is to say, the Logos was in all eternity in His Principle/Origin - the Father. A possible interpretation).

That’s why in many English translations the word αρχη in this passage is rendered as “source”, “originator”, “primeval origin” - all denoting the causality of the Logos, and the cause is not a part of the caused/effect, thus the Logos cannot be a part of the created order of reality.

Here the Son/Logos is also acclaimed as αμην which is “let it be” (Gen. 1:3), for that is how God creates: by saying “let it be!”, for without the “let it be”, the “amen” He can create nothing, thus “Amen“ cannot be a part of creation but the means and the principle of creation, the co-Principle, the co-αρχη of creation along with the Father. That's why also Paul says: "no matter how many promises God has made, they are “Yes”/"Amen" in Christ. And so through him the “Amen” is spoken by us to the glory of God" (2 Cor. 1:20), that is to say, God cannot fulfill any of His promise without the Lord Jesus Christ, which is ontological inability, for the Logos is not ontologically necessary for the Father only in creation of the entirety of the universe, but also ontologically necessary for fulfilling His promises to humans. Actually, the two - creation of the universe and fulfilling of promises - are divine activities of the same dignity, for "fulfilling promises" is a new creation of humanity through Christ (2 Cor. 5:17).

Thus, to conclude, divine activity of the Father and the Son is one and joint activity, always, out of ontological or better theological necessity, and thus bot Father and the Son are God and, as Creators, totally beyond the entirety of creation.

P.s. that Arians in their modern incarnations of Jehovawitnessers or Unitarianists or whateverianists have anonymously persecuted this post only gladdens its author, for being persecuted is a sign of being on a correct road.