835:“For nearly twenty years after Nicaea, nobody mentions homoousios, not even Athanasius. This may be because it was much less significant than either later historians of the ancient Church or modern scholars thought that it was.” “After Nicaea homoousios is not mentioned again in truly contemporary sources for two decades. … It was not seen as that useful or important.” “What is conventionally regarded as the key-word in the Creed homoousion, falls completely out of the controversy very shortly after the Council of Nicaea and is not heard of for over twenty years.” (
135:
1553:
550:
197:
36:
1068:“This profession of faith caused alarm … among other Homoian Arian bishops.” “The Catholic faith declared at Ariminum" read “that the Son is like the Father according to the Scriptures.” Homoians did not want to say that “he is like 'according to substance'” or even “in all respects.” “To adopt such doctrines would be to return to the false teaching of Basil (of Ancyra) condemned at Ariminum.” (See,
1135:“In most older presentations, ‘western’ bishops were taken to be natural and stalwart defenders of Nicaea throughout the fourth century.” (LA, 135) It may, therefore, be surprising to find that the manifesto, issued after this Western meeting in Sirmium in 357, “is clearly Arian in its drastic, consistent and determined subordination of the Son to the Father.” (RH, 346) It said, for example:
77:
1105:“Athanasius’ engagement with Marcellus in Rome seems to have encouraged Athanasius towards the development of” “an increasingly sophisticated account of his enemies;” “the full flowering of a polemical strategy that was to shape accounts of the fourth century for over 1,500 years;” “a masterpiece of the rhetorical art.”
1177:“Some writers still persist in assuming that theologies in the early fourth century can be divided between east and west, the westerners resolutely ‘beginning’ from the unity of God, easterners somehow naturally prone to a more diverse account of Father, Son, and Spirit.” Ayres describes this as “nonsensical.” (LA, 52)
1042:“Frequently, studies focusing on the fourth-century Trinitarian controversy stop at the 380s and emphasize the importance of the Council of Constantinople and the Council of Aquileia in 381, and the end of Italian rule of the last Homoian emperor, Valentinian II. In very common interpretation, these events mark
1059:
R.P.C. Hanson discusses on pages 592-595 “a shift of emphasis on the part of
Germinius as far as doctrine is concerned” which illuminates the disputes in Arian circles at the time. Germinius was “appointed bishop of Sirmium in 351” and regarded by some as “one of the standard-bearers of Arianism.” He
972:
For example, the delegates to the Nicene
Council of 325 were "drawn almost entirely from the eastern half of the empire” and the Dedication Creed of 341, which has "Origen, Eusebius of Caesarea and Asterius" as its "ancestors,” "represents the nearest approach we can make to discovering the views of
804:
But they did refer to the Son as “God.” For example, they described Him as “God from God." However, “they pointed out that the word 'god' in the Bible was in several places applied to beings much inferior to God
Almighty (and was therefore applicable in a reduced sense to Christ), e.g., Exod 7:1, Ps
781:
The
Homoian system was designed to avoid “the risk of saying that the Father suffered." “But they were perfectly ready to say that God the Son suffered. Indeed, their Christology was specifically designed to do so." “Here, they were on stronger ground than the pro-Nicenes, whose Christology … always
731:
There "ought to be no mention of any of them at all, nor any exposition of them in the Church, and for this reason and for this consideration that there is nothing written about them in divine
Scripture and that they are above men's knowledge and above men's understanding." (Athan., De Syn., xxviii;
1198:
in the month of
September, 359. The theological complexion of both Synods was identical, at least in this, that the party of compromise, represented at Seleucia by Acacius and at Ariminum by Ursacius and Valens, was politically, though not numerically, in the ascendant and could exercise a subtle
1222:
They retained their influence as a distinct party just so long as their spokesman and leader
Acacius enjoyed the favour of Constantius. Under Julian the Apostate, Atius, who had been exiled as the result of the proceedings at Seleucia, was allowed to regain his influence. The Acacians seized the
1207:
It was
Acacius and his followers who had managed the whole proceeding from the outset. By coming forward as advocates of temporizing methods, they had inspired the Eusebian or Semi-Arian party with the idea of throwing over Atius and his Anomoeans. As they had proved themselves in practice all
1199:
influence which depended almost as much on the argumentative ability of their leaders as on their curial prestige. In both councils, as the result of dishonest intrigue and an unscrupulous use of intimidation, the
Homoian formula associated with the name of Acacius ultimately prevailed.
1100:
But, as stated under
Homoian Creeds above, during the 20–25 years after Nicaea, nobody mentions the term. However, in the 350s, Athanasius made the Nicene Creed, and the homoousios in particular, part of his polemical strategy. In this way, Athanasius brought the term back into the
700:“Eusebius of Caesarea, the historian and theologian” “attended the Council of Nicaea in 325,”” was “universally acknowledged to be the most scholarly bishop of his day,”” and “was the most learned and one of the best-known of the 300-odd bishops present” at Nicaea.”
968:” as one of the four “trajectories” when the Arian Controversy began. Homoian theology, since it was a development of the Eusebians’ theology (see above), already existed when the Nicene Creed was formulated. At that time, most bishops held to the "Eusebian" view:
822:
For example, “Ulfilas' doctrine exhibits a drastic subordination of the Son to the Father, a fierce emphasis upon the incomparability of the Father … a denial of the divinity of the Holy Spirit and a strong and explicit repudiation of the pro-Nicene doctrine.”
726:
Homoian theology is specifically anti-Nicene. Particularly, it opposes all ousia-language. They were “refusing to allow ousia-terms of any kind into professions of faith.” (RW, 234) For example, the Sirmian Manifesto (AD 357) said, concerning the ousia-terms:
661:), were a non-Nicene branch of Christianity that dominated the church during much of the fourth-century Arian Controversy. They declared that the Son was similar to God the Father, without reference to substance (essence). Homoians played a major role in the
870:“The confession of 357 even more strongly argues against ousia language, condemning use of it,” saying, “there should be no mention of it whatever, nor should anyone preach it.” “This text demonstrates … the emergence of ‘Homoian’ theology.”
819:“The status of the Spirit in Homoian teaching is emphatically short of divine.” “The Holy Spirit is created, and this certainly implies that, unlike the Son, he is not God.” The Spirit “is … not to be worshipped nor adored."
1230:
condemned Acacius. His theological ideas were considered too extreme by the Semi-Arians. He was deposed from his seat, and with that event the history of the party to which he had given his name, in all practicality, ended.
1064:“There is one true God the Father, eternal, almighty; and Christ his only Son and our Lord God … born before all things, in deity, love, majesty, power, glory, love, wisdom, knowledge, like in all things to the Father …”
1174:“The East/West or Greek/Latin division which is often used as a primary dividing marker between varieties of fourth- and fifth-century Trinitarian theology is of far less significance than is usually thought.” (LA, 6)
695:
He succeeded Eusebius as bishop of that see in 339 or 340 and remained there for at least twenty-five years. He was clearly a devoted disciple of his predecessor." Hanson refers to Eusebius of Caesarea as “Akakius'
1115:
Athanasius' use of the term homoousios was being progressively accepted in the West and was used to attack the Eusebians. In response, the anti-Nicene creeds and Homoian theology developed in the late 350s. See -
921:“They prided themselves on their appeal to Scripture. … they pointed out that homoousios and ousia did not occur in the Bible. 'We do not call the Holy Spirit God … because Scripture does not call him (so)’.”
873:
The two main Homoian Creeds are “the Second Sirmian Creed of 357” and “the Creed of Nice (Constantinople) (of 360).” “The creed of Nice-Constantinople … was temporarily registered as ecumenical in 360.”
831:
As stated, Homoian theology is particularly anti-Nicene and anti-ousia-language. During the first 25 years after Nicaea in 325, nobody mentioned or used or defended the Nicene Creed or ousia language:
713:
stated, "If we are to determine who among the Homoian Arians was the most influential in the long run, we must choose Ulfilas, Apostle of the Goths." “He translated most of the Bible into Gothic.”
676:"Though Homoian Arianism derived from the thought both of Eusebius of Caesarea and of Arius, we cannot with confidence detect it before the year 357, when it appears in the Second Sirmian Creed."
808:“In the intellectual climate of the fourth century, it was quite logical to maintain that the Son was God or divine while not being fully equal to the Father." For a further discussion, see -
1132:
a small council met at Sirmium and produced a creed which was of great significance.” (RH, 343) Since it was formulated in the West, “the creed was originally written in Latin.” (RH, 343)
753:
The main pillar of Homoian doctrine is “the incomparability of God the Father.” (RH, 563) They had “a long list of texts … to demonstrate the incomparability of the Father." For example:
866:“Most significant of all, perhaps, is the appearance of anathemas directly and explicitly aimed at N.” “This creed marks a definite shift towards a more sharply anti-Nicene doctrine.”
982:“The Homoian group came to dominance in the church in the 350s” (RH, 558–559.) “Homoian Arianism is a much more diverse phenomenon, more widespread and in fact more longlasting.”
989:“If we ask the question, what was considered to constitute the ultimate authority in doctrine during the period reviewed in these pages, there can be only one answer.
1003:“By 366 Valens the supporter of Homoian Arianism ruled in the East and Valentinian, the Western Emperor, was keeping as far as possible neutral in religious matters.”
1223:
occasion to make common cause with his ideas, but the alliance was only political; they threw him over once more at the Synod of Antioch held under Jovian in 363.
87:
1208:
through the course of the unlooked-for movement that brought them to the front, so were they now, in theory, the exponents of the Via Media of their day.
766:- “Christ is not the immortal God (for he is mortal, that is capable of in some sense encountering death, in contrast to the Father who is immortal).”
98:
1465:
Szada, Marta (1 December 2020). "The Missing Link: The Homoian Church in the Danubian Provinces and Its Role in the Conversion of the Goths".
745:'.” For example, the creed of the council of Ariminum anathemized those who say “that the Son is from nothing, and not from God the Father."
1251:
Szada, Marta (February 2021). "The Missing Link: The Homoian Church in the Danubian Provinces and Its Role in the Conversion of the Goths".
1563:
1014:
Homoian theology continued to dominate until Theodosius became emperor and outlawed all non-Trinitarian branches of Christianity with the
796:“It is characteristic of this type of Arianism to teach that the Father is the God of the Son.” Therefore, the Son “worships the Father."
1092:
In the “centuries-old account of the Council of Nicaea: … The whole power of the mysterious dogma is at once established by the one word
741:
Homoian theology also opposed Arius because it opposed the key aspect of Arius’ theology “that the Son was created by the Father '
1111:“Athanasius' decision to make Nicaea and homoousios central to his theology has its origins in the shifting climate of the 350s.”
1076:“Christ the Son of God our Lord like in all respects to the Father I ingenerateness excepted. God from God, Light from Light.”
793:“The Son is eternally … subordinated to the Father,” even after everything is completed that must be done for our salvation.
578:
258:
240:
178:
156:
116:
63:
1167:
Ossius was the chairperson of the Council of Nicaea. However, “Ossius signed it (the Sirmian manifesto).” (RH, 346)
222:
149:
441:
1596:
1139:"There is no uncertainty about the Father being greater. … This is catholic doctrine, that there are two Persons
1591:
518:
207:
1096:… with one pronouncement the Church identified a term (homoousios) that secured its … beliefs against heresy.”
965:
892:
772:(exists without cause) - 'We confess … one God, not two gods, for we do not describe him as two ingenerates."
375:
1000:“Homoian Arians … had obtained power under Constantius from 360 to 361 and under Valens from 364 onwards.”
1186:
After a number of preliminary conferences accompanying an inevitable campaign of pamphleteering in which
513:
508:
1026:
Demophilus the chance to remain as bishop if he subscribed to Nicaea. When he did not he was exiled.”
49:
790:“A drastic subordination of the Son to the Father had been the keynote of this school of thought."
533:
528:
143:
1211:
The Acacians separated themselves from the Athanasians and Niceans, by the rejection of the word "
91:
that states a Knowledge editor's personal feelings or presents an original argument about a topic.
1533:
985:
Throughout the Arian Controversy, the church's Doctrine of God was decided by the Roman Emperors:
710:
431:
322:
218:
1035:
1006:“The Emperor in the East, Valens, … was a fanatical opponent of the pro-Nicenes, as also of the
1500:
883:
571:
421:
160:
882:
The Homoians were committed to use only Biblical language and declared the Son to be similar (
1568:
1506:
1050:
and had an active role in the process of converting the Goths into the Homoian Christianity.”
1015:
395:
390:
1522:
1511:
370:
8:
996:
Similarly, Homoian theology continued to dominate under emperors Constantius and Valens:
843:
For that reason, during that period, there were also no anti-Nicene creeds or statements:
836:
704:
662:
554:
466:
385:
380:
365:
327:
847:“Many of the theologies we have considered so far are non-Nicene more than anti-Nicene:
1296:
1280:
1187:
1088:
Traditionally, homoousios is regarded as the key term in the Nicene Creed. For example:
666:
426:
400:
1544:
1163:
or homoeusion as it is called, there should be no mention of it whatever." (RH, 344-5)
688:“Homoian Arianism derived from the thought both of Eusebius of Caesarea and of Arius.”
1586:
1539:
1300:
1288:
918:“The Arians tended … to avoid allegorising. … They tend to take Scripture literally.”
564:
523:
344:
312:
275:
20:
1474:
1272:
1147:
Furthermore, “it attacks N … directly and openly.” (RH, 347) For example, it says:
635:
598:
214:
94:
492:
337:
1117:
903:
809:
538:
436:
24:
924:“Truth is discovered not from argument but is proved by reliable proof-texts.”
684:
Homoian theology “was a development of the theology of Eusebius of Caesarea.”
1580:
1557:
1292:
1284:
1080:
Hanson concludes: “Clearly Germinius had by now abandoned Homoian Arianism.”
1022:“When Theodosius had entered Constantinople in November 380 he had given the
851:
do we begin to trace clearly the emergence of directly anti-Nicene accounts.”
691:"Akakius of Caesarea is usually regarded as the leader of the Homoian Arians
482:
349:
55:
1416:
The Search for the Christian Doctrine of God – The Arian Controversy 318-381
1316:
The Search for the Christian Doctrine of God – The Arian Controversy 318-381
670:
487:
332:
317:
1478:
1276:
1072:) But Germinius defended his views in response to the criticism and wrote:
782:
wanted to avoid of concluding that the full, authentic Godhead suffered."
1452:
Nicaea and its Legacy, An Approach to Fourth-Century Trinitarian Theology
1216:
1069:
945:
307:
855:
The first sign of an anti-Nicene doctrine was the creed of Sirmium 351:
703:
But when the first Homoian Creeds was formulated, Eusebius was dead and
1495:
1268:
1212:
1143:
of the Father and the Son, and that the Father is greater." (RH, 344-5)
941:
1467:
Zeitschrift für Antikes Christentum / Journal of Ancient Christianity)
928:“The Homoian Arians … were not particularly interested in philosophy:”
1528:
1253:
Zeitschrift für Antikes Christentum / Journal of Ancient Christianity
1227:
1007:
446:
225:. Statements consisting only of original research should be removed.
1556: This article incorporates text from a publication now in the
1219:"; and from the Aetians by their insistence upon the term homoios.
1191:
1190:
took part, the bishops of the Western portion of the Empire met at
1151:"As for the fact that some, or many, are concerned about substance
760:- “Christ is the visible God (the Father being the invisible God)."
456:
451:
283:
1517:
1195:
956:
The Homoian view dominated during much of the Arian Controversy:
907:
549:
461:
405:
932:“The theologians of the fourth century … use the terminology of
1264:
1260:
1046:… In the present paper … I argue that the Latin Homoian Church
863:
language, but positively condemned some uses of that language.”
653:
650:
616:
1083:
948:(similar substance), and heter-ousion (different substance).
911:
297:
897:
810:
Did the church fathers describe Jesus as "god" or as "God?"
610:
601:
88:
personal reflection, personal essay, or argumentative essay
641:
613:
19:
For the members of the modern day college fraternity, see
940:
Consequently, they rejected all ousia-terms, including
607:
1215:"; from the Semi-Arians by their surrender of the "
1159:
Greek, that is, to speak more explicitly, homousion
647:
644:
638:
604:
936:. … It was never accepted by the Homoian Arians).”
1194:towards the end of May, and those of the East at
991:The will of the Emperor was the final authority.”
1578:
1108:“During the 350s Athanasius honed his polemic.”
977:
748:
572:
1246:
1244:
1123:
64:Learn how and when to remove these messages
23:. For the East–West schism of 484–519, see
1561:
1181:
1084:Why Homoian theology developed in the 350s
579:
565:
1241:
1202:
1054:
259:Learn how and when to remove this message
241:Learn how and when to remove this message
179:Learn how and when to remove this message
117:Learn how and when to remove this message
1010:, and a supporter of the Homoian creed.”
785:
142:This article includes a list of general
1044:the virtual end of the Latin Homoianism
959:
1579:
1413:
1313:
1030:
973:the ordinary educated Eastern bishop.”
624:), or perhaps better described as the
1464:
1449:
1445:
1409:
1407:
1405:
1403:
1401:
1399:
1397:
1395:
1393:
1391:
1389:
1387:
1385:
1383:
1381:
1379:
1377:
1375:
1373:
1371:
1369:
1367:
1365:
1363:
1361:
1359:
1357:
1355:
1353:
1351:
1349:
1347:
1345:
1250:
1572:. New York: Robert Appleton Company.
1443:
1441:
1439:
1437:
1435:
1433:
1431:
1429:
1427:
1425:
1343:
1341:
1339:
1337:
1335:
1333:
1331:
1329:
1327:
1325:
1048:survived long into the fifth century
951:
877:
190:
128:
70:
29:
799:
13:
1562:Herbermann, Charles, ed. (1913). "
859:“Sirmium 351 had not only omitted
814:
776:
148:it lacks sufficient corresponding
14:
1608:
1422:
1322:
1307:
826:
732:Soz., ii, xxx; Hil., De Syn., xi)
45:This article has multiple issues.
1551:
634:
597:
548:
442:Gothic persecution of Christians
195:
133:
75:
34:
1226:In 365 the Semi-Arian Synod of
53:or discuss these issues on the
1458:
721:
1:
1489:
736:
679:
663:Christianization of the Goths
1545:Arians of the Fourth Century
964:Lewis Ayres identifies “the
898:
376:Demophilus of Constantinople
7:
978:Dominated as from the 350s.
716:
221:the claims made and adding
10:
1613:
887:
749:The incomparability of God
18:
16:Arian faction, 350s-365 CE
1234:
1124:Sirmian Manifesto of 357
534:Paul I of Constantinople
529:Athanasius of Alexandria
1414:Hanson, R.P.C. (1987).
1314:Hanson, R.P.C. (1987).
1182:Councils of 359 and 360
1170:Lewis Ayres concludes:
1155:which is called, ousia
906:, without reference to
555:Christianity portal
519:Alexander of Alexandria
432:Auxentius of Durostorum
323:First Council of Nicaea
163:more precise citations.
1597:Nature of Jesus Christ
1534:Historia Ecclesiastica
1523:Historia Ecclesiastica
1512:Historia Ecclesiastica
1203:Influences and decline
1165:
1145:
1113:
1098:
1078:
1066:
1055:Intermediate Positions
1052:
1028:
994:
975:
938:
853:
841:
734:
628:(from gr. hómoios) or
514:Achillas of Alexandria
422:Asterius of Cappadocia
97:by rewriting it in an
1592:Christian terminology
1569:Catholic Encyclopedia
1507:Socrates Scholasticus
1479:10.1515/zac-2020-0053
1450:Ayres, Lewis (2004).
1277:10.1515/zac-2020-0053
1149:
1137:
1103:
1090:
1074:
1062:
1040:
1020:
1016:Edict of Thessalonica
987:
970:
944:(same in substance),
930:
845:
833:
786:Christ is subordinate
729:
707:an important leader.
396:Eustathius of Sebaste
391:Eusebius of Nicomedia
960:Eusebius of Caesarea
743:out of non-existence
290:History and theology
1031:Continued after 381
509:Peter of Alexandria
467:Theodoric the Great
386:Eunomius of Cyzicus
381:Eudoxius of Antioch
366:Acacius of Caesarea
328:Gothic Christianity
1188:Hilary of Poitiers
667:Danubian provinces
475:Modern semi-Arians
427:Auxentius of Milan
401:George of Laodicea
206:possibly contains
99:encyclopedic style
86:is written like a
1540:John Henry Newman
952:The Dominant View
896:
878:Biblical Language
589:
588:
539:Nicholas of Myrra
524:Hosius of Corduba
371:Aëtius of Antioch
345:Lucian of Antioch
313:Arian controversy
269:
268:
261:
251:
250:
243:
208:original research
189:
188:
181:
127:
126:
119:
68:
21:Acacia Fraternity
1604:
1573:
1555:
1554:
1483:
1482:
1462:
1456:
1455:
1447:
1420:
1419:
1411:
1320:
1319:
1311:
1305:
1304:
1248:
1196:Seleucia Isauria
1118:Homoian Arianism
934:Greek philosophy
901:
891:
889:
849:only in the 350s
800:Christ is divine
660:
659:
656:
655:
652:
649:
646:
643:
640:
623:
622:
619:
618:
615:
612:
609:
606:
603:
581:
574:
567:
553:
552:
271:
270:
264:
257:
246:
239:
235:
232:
226:
223:inline citations
199:
198:
191:
184:
177:
173:
170:
164:
159:this article by
150:inline citations
137:
136:
129:
122:
115:
111:
108:
102:
79:
78:
71:
60:
38:
37:
30:
1612:
1611:
1607:
1606:
1605:
1603:
1602:
1601:
1577:
1576:
1552:
1492:
1487:
1486:
1463:
1459:
1448:
1423:
1412:
1323:
1312:
1308:
1249:
1242:
1237:
1205:
1184:
1126:
1086:
1070:Homoi-ousianism
1057:
1033:
980:
962:
954:
880:
829:
817:
815:The Holy Spirit
802:
788:
779:
777:A Suffering God
751:
739:
724:
719:
693:par excellence.
682:
637:
633:
600:
596:
585:
547:
493:William Whiston
338:Codex Argenteus
265:
254:
253:
252:
247:
236:
230:
227:
212:
200:
196:
185:
174:
168:
165:
155:Please help to
154:
138:
134:
123:
112:
106:
103:
95:help improve it
92:
80:
76:
39:
35:
28:
17:
12:
11:
5:
1610:
1600:
1599:
1594:
1589:
1575:
1574:
1549:
1537:
1526:
1515:
1504:
1491:
1488:
1485:
1484:
1473:(3): 549–584.
1457:
1421:
1321:
1318:. p. 558.
1306:
1239:
1238:
1236:
1233:
1204:
1201:
1183:
1180:
1179:
1178:
1175:
1125:
1122:
1085:
1082:
1056:
1053:
1032:
1029:
1012:
1011:
1004:
1001:
979:
976:
961:
958:
953:
950:
926:
925:
922:
919:
904:God the Father
879:
876:
868:
867:
864:
837:Hanson Lecture
828:
827:Homoian Creeds
825:
816:
813:
801:
798:
787:
784:
778:
775:
774:
773:
767:
761:
750:
747:
738:
735:
723:
720:
718:
715:
698:
697:
689:
681:
678:
587:
586:
584:
583:
576:
569:
561:
558:
557:
544:
543:
542:
541:
536:
531:
526:
521:
516:
511:
503:
502:
498:
497:
496:
495:
490:
485:
477:
476:
472:
471:
470:
469:
464:
459:
454:
449:
444:
439:
437:Constantius II
434:
429:
424:
416:
415:
411:
410:
409:
408:
403:
398:
393:
388:
383:
378:
373:
368:
360:
359:
355:
354:
353:
352:
347:
342:
330:
325:
320:
315:
310:
305:
300:
292:
291:
287:
286:
280:
279:
278:of articles on
267:
266:
249:
248:
203:
201:
194:
187:
186:
141:
139:
132:
125:
124:
83:
81:
74:
69:
43:
42:
40:
33:
25:Acacian schism
15:
9:
6:
4:
3:
2:
1609:
1598:
1595:
1593:
1590:
1588:
1585:
1584:
1582:
1571:
1570:
1565:
1559:
1558:public domain
1550:
1547:
1546:
1541:
1538:
1536:
1535:
1530:
1527:
1525:
1524:
1519:
1516:
1514:
1513:
1508:
1505:
1503:
1502:
1497:
1494:
1493:
1480:
1476:
1472:
1468:
1461:
1453:
1446:
1444:
1442:
1440:
1438:
1436:
1434:
1432:
1430:
1428:
1426:
1417:
1410:
1408:
1406:
1404:
1402:
1400:
1398:
1396:
1394:
1392:
1390:
1388:
1386:
1384:
1382:
1380:
1378:
1376:
1374:
1372:
1370:
1368:
1366:
1364:
1362:
1360:
1358:
1356:
1354:
1352:
1350:
1348:
1346:
1344:
1342:
1340:
1338:
1336:
1334:
1332:
1330:
1328:
1326:
1317:
1310:
1302:
1298:
1294:
1290:
1286:
1282:
1278:
1274:
1270:
1266:
1262:
1258:
1254:
1247:
1245:
1240:
1232:
1229:
1224:
1220:
1218:
1214:
1209:
1200:
1197:
1193:
1189:
1176:
1173:
1172:
1171:
1168:
1164:
1162:
1158:
1154:
1148:
1144:
1142:
1136:
1133:
1131:
1128:“In the year
1121:
1119:
1112:
1109:
1106:
1102:
1097:
1095:
1089:
1081:
1077:
1073:
1071:
1065:
1061:
1051:
1049:
1045:
1039:
1037:
1027:
1025:
1019:
1017:
1009:
1005:
1002:
999:
998:
997:
993:
992:
986:
983:
974:
969:
967:
957:
949:
947:
943:
937:
935:
929:
923:
920:
917:
916:
915:
913:
909:
905:
900:
894:
885:
884:Ancient Greek
875:
871:
865:
862:
858:
857:
856:
852:
850:
844:
840:
838:
832:
824:
820:
812:
811:
806:
797:
794:
791:
783:
771:
768:
765:
762:
759:
756:
755:
754:
746:
744:
733:
728:
714:
712:
711:R.P.C. Hanson
708:
706:
701:
694:
690:
687:
686:
685:
677:
674:
672:
668:
664:
658:
631:
627:
621:
594:
582:
577:
575:
570:
568:
563:
562:
560:
559:
556:
551:
546:
545:
540:
537:
535:
532:
530:
527:
525:
522:
520:
517:
515:
512:
510:
507:
506:
505:
504:
500:
499:
494:
491:
489:
486:
484:
483:Samuel Clarke
481:
480:
479:
478:
474:
473:
468:
465:
463:
460:
458:
455:
453:
450:
448:
445:
443:
440:
438:
435:
433:
430:
428:
425:
423:
420:
419:
418:
417:
413:
412:
407:
404:
402:
399:
397:
394:
392:
389:
387:
384:
382:
379:
377:
374:
372:
369:
367:
364:
363:
362:
361:
358:Arian leaders
357:
356:
351:
350:Semi-Arianism
348:
346:
343:
340:
339:
334:
331:
329:
326:
324:
321:
319:
316:
314:
311:
309:
306:
304:
301:
299:
296:
295:
294:
293:
289:
288:
285:
282:
281:
277:
273:
272:
263:
260:
245:
242:
234:
224:
220:
216:
210:
209:
204:This article
202:
193:
192:
183:
180:
172:
162:
158:
152:
151:
145:
140:
131:
130:
121:
118:
110:
100:
96:
90:
89:
84:This article
82:
73:
72:
67:
65:
58:
57:
52:
51:
46:
41:
32:
31:
26:
22:
1567:
1564:The Acacians
1543:
1532:
1521:
1510:
1499:
1470:
1466:
1460:
1451:
1415:
1315:
1309:
1256:
1252:
1225:
1221:
1210:
1206:
1185:
1169:
1166:
1160:
1156:
1153:(substantia)
1152:
1150:
1146:
1140:
1138:
1134:
1129:
1127:
1114:
1110:
1107:
1104:
1101:Controversy:
1099:
1093:
1091:
1087:
1079:
1075:
1067:
1063:
1058:
1047:
1043:
1041:
1034:
1023:
1021:
1013:
995:
990:
988:
984:
981:
971:
963:
955:
946:homoi-ousion
939:
933:
931:
927:
881:
872:
869:
860:
854:
848:
846:
842:
834:
830:
821:
818:
807:
803:
795:
792:
789:
780:
769:
763:
757:
752:
742:
740:
730:
725:
709:
702:
699:
692:
683:
675:
671:Roman Empire
629:
625:
592:
590:
488:Isaac Newton
414:Other Arians
336:
333:Gothic Bible
318:Arian creeds
302:
255:
237:
228:
205:
175:
166:
147:
113:
104:
85:
61:
54:
48:
47:Please help
44:
1271:: 549–584.
1217:homoiousios
1036:Marta Szada
805:82(81):6."
722:Anti-Nicene
308:Anomoeanism
161:introducing
1581:Categories
1501:De Synodis
1496:Athanasius
1490:References
1269:De Gruyter
1213:homoousios
1141:(personas)
1094:homoousios
942:homoousion
770:Ingenerate
737:Anti-Arius
680:Supporters
215:improve it
144:references
50:improve it
1529:Theodoret
1301:231966053
1293:0949-9571
1285:1612-961X
1228:Lampsacus
1008:Eunomians
966:Eusebians
912:substance
893:romanized
758:Invisible
501:Opponents
447:Fritigern
219:verifying
56:talk page
1587:Arianism
1548:, (1871)
1192:Ariminum
764:Immortal
717:Theology
696:master.”
630:Homoeans
626:Homoians
593:Acacians
457:Artemius
452:Alaric I
303:Acacians
284:Arianism
276:a series
274:Part of
231:May 2013
169:May 2013
107:May 2013
1560::
1518:Sozomen
1024:Homoian
908:essence
899:hómoios
895::
705:Akakius
669:of the
665:in the
462:Odoacer
406:Wulfila
213:Please
157:improve
93:Please
1299:
1291:
1283:
1265:Boston
1261:Berlin
1060:wrote:
1038:wrote:
888:ὅμοιος
146:, but
1297:S2CID
1281:eISSN
1259:(3).
1235:Notes
902:) to
861:ousia
298:Arius
1289:ISSN
1263:and
591:The
1566:".
1475:doi
1273:doi
1130:357
910:or
217:by
1583::
1542:,
1531:,
1520:,
1509:,
1498:,
1471:24
1469:.
1424:^
1324:^
1295:.
1287:.
1279:.
1267::
1257:24
1255:.
1243:^
1157:in
1120:.
914:.
890:,
886::
673:.
654:ən
651:iː
617:ən
611:eɪ
59:.
1481:.
1477::
1454:.
1418:.
1303:.
1275::
1161:,
1018::
839:)
657:/
648:m
645:ˈ
642:ɒ
639:h
636:/
632:(
620:/
614:ʃ
608:k
605:ˈ
602:ə
599:/
595:(
580:e
573:t
566:v
341:)
335:(
262:)
256:(
244:)
238:(
233:)
229:(
211:.
182:)
176:(
171:)
167:(
153:.
120:)
114:(
109:)
105:(
101:.
66:)
62:(
27:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.