DOCSLIB.ORG

Heresy" Comes from a Greek Root Meaning What? A) Choice

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Heresy Multiple Choice: The word "heresy" comes from a Greek root meaning what? a) choice. b) false. c) death. d) truth What do we call the heretical belief that Christ was not the physical incarnation of God, but rather an appearance or phantom? a) Pelagiansim. b) Arminism. c) Nestorianism. d) Docetism. The result of the Roman persecution of Christianity was that a) Christianity ended. b) the Church grew and spread. c) there were no new Christians. Tertullian wrote that “the blood of martyrs is the seed of the Church.” Under Emp. Constantine the official religion of the Roman Empire became a) Judaism. b) Islam. c) Christianity. (His predecessors had tried to unite the Roman Empire on the basis of pagan religion, first the worship of Rome, later the worship of the Sun. These efforts were wrecked by the increasing power of the Christian Church.) Arius denied a) the existence of God. b) that Jesus was human. c) that Jesus was God. (Up until this time (311) the deity of Christ never needed to be defended.) The first council to begin correcting Arianism was a) the Council of Jerusalem. b) the Council of Constantinople. c) the Council of Nicaea. (This council was called in 325, and the Creed produced was the first foundational document against the Arian heresy. It stated that Christ was the same nature / same substance of God. Rather than being a humiliating defeat for the Arians—it was merely the launching pad for the dispute.) Accounts from the Council of Nicaea allege that this saint was arrested for pulling the arch- heretic Arius’ beard and punching him in the mouth. a) Bishop St. Ambrose. b) Bishop St. Nicholas. c) St. Paul. d) Bishop St. Athanasius What is a positive effect of heresies? a) Heresy allows Christians to have a diversity of beliefs about God. b) Heresy provides many paths to the same Truth. c) Heresy requires the Church to define the faith precisely. d) Heresy facilitates peaceful relations among Christians. Using your knowledge of the core attributes of the two heresies listed below, match the heresy with its description. a. Arianism b. Gnosticism ___ Believing that all things physical are evil, it makes sense that truth and salvation come only through a spiritual knowledge which is secret and known only to the few. ___ Jesus was not really God but a created being to whom special graces had been given and who achieved a kind of divine status at his baptism. ARIANISM, pt. 2 Recap: Arius taught that Christ was a created being. He was greater than an ordinary human being, but of a lower rank than the eternal God. He denied the eternal deity of Christ and his equality with the Father. Arius and those who follow his teaching insist Christ had a beginning point and is less than fully God. An Evaluation of Arius’ teaching: 1. Ignores the overwhelming number of passages that affirm the deity of Christ Isaiah 7:14, tells us this Virgin-born Son would have a name that would describe His character—and that name is, Emmanuel, which means what? God with us. Why would his character be reflected in the name Emmanuel, if He were not God who’s with us? Jesus, in teaching about Himself said, “Truly, truly before Abraham was, I am…” The testimony of the apostles repeatedly referred to the Lord Jesus Christ as God. 2. Twists the “subordination” passages I refer to those passages that state that the Father is above the Son. I Cor. 11:3—But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. Arius would take this passage and say, “See? The Son is not the same essence as the Father.” On the surface this argument makes sense. Is the man the head of woman? Yes. However, is she inferior to the man in personhood? Absolutely not. There is equality in personhood, yet difference in roles. God created us male and female—both made in the image of God and sharing equality in their personhood. Man though has a different position than the woman in the way that their roles are performed in this life, even in the church. The very same thing can be said of the Trinity—three Persons, one God—co-equal—co-eternal—co-existing. But each one has different roles (Creator, Redeemer, Sanctifier). The Son is subject to the Father, but subjection does not imply inferiority, it implies difference in roles. 3. Perverts “first-born” passages (not many of them) Colossians 1:15—He is the image of the invisible God, the firstborn of all creation. Arius took the Greek word, “πρωτότοκος” as meaning that Jesus is the first one born. But when we compare Scripture with Scripture, Exodus 4:22 states, “Thus says the Lord, Israel is my firstborn son…” Why? Because of the special status Israel had as God’s own possession as a nation. What about, Hebrews 12:23—and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect… Here, all the believing dead are said to be, “firstborn,” for it refers to their status. Psalm 89:27—And I will make him the firstborn, the highest of the kings of the earth. Here, David is called God’s firstborn, but using Arius’ definition was David the firstborn of Jesse? David was the runt—Samuel couldn’t even believe it. Why then does God designate David as His firstborn? Because of the special status God bestowed on David as His King. The answer to Arius was, first, an appeal to Scripture. Quoting John 8:58-59 (“Before Abraham was, I am”), St. Athanasius dryly commented: "The Jews understood what the Arians do not understand.” What did the Jews want to do to Jesus? To Arius' claim that the Father must be older than the Son, it was replied that the Son is also the Word who was in the beginning with the Father (John 1:2), and that the use of the word Son implies identity of essence. Over the long haul, Athanasius’ arguments won out and the Church immortalized them in the Nicene Creed, which reads, I believe … in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father … Jehovah’s Witnesses are Arian! Sadly, most Jehovah’s Witnesses know the LIE better than we know the TRUTH. The proper name for God in the Hebrew Bible is transliterated YHWH. This is called the tetragrammaton (which means “four letters”). The most widely used pronunciation of the tetragrammaton is Yahweh, though some English Bible translations use the term Jehovah. The way this divine name of God is seen in our English translations is: LORD. JWs use the same language you do, (heaven, eternal life, salvation) however, they just pour different meanings into these words. JWs reject Hell and the Trinity. Regarding salvation, they will claim grace is involved, but grace, for them, amounts to having the wonderful opportunity to go out and earn their salvation. Moreover, salvation is impossible without total obedience to the Watch Tower Society.1 Even then, there is no assurance. 1 “You must come to Jehovah’s organization for salvation.” Watch Tower Magazine, Nov. 15, 1981, p. 21 JWs will want to talk about Christmas as pagan, birthdays as unbiblical and blood transfusions as wrong. When you engage with them segue into who Jesus is and what He has accomplished for us as soon as possible. Get to Jesus! Remember: JWs believe Jesus is a lesser deity. 1. Compare OT and NT. a. Isaiah 44:24 with Colossians 1:16 Isaiah 44:24—Thus says the Lord, your Redeemer, who formed you from the womb: “I am the LORD, who made all things, who alone stretched out the heavens, who spread out the earth by myself…” Colossians 1:16—For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. QUESTION: If only Jehovah was the Creator and Jehovah created the universe all by Himself and yet Jesus is called the Creator in the NT, what does that tell us about Jesus? b. Isaiah 44:5-6 with Revelation 1:17 Isaiah 44:5-6—Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: “I am the first and I am the last; besides me there is no god. Revelation 1:8—When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last…” QUESTION: Who identifies Himself as the first and last? c. Isaiah 43:11 with Titus 3:3-4 Isaiah 43:11— I, I am the LORD, and besides me there is no savior. Titus 3:3-4— For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared… QUESTION: If only Jehovah is the Savior as Isiah 43:11 says, and if Jesus is called our great God and Savior in Titus 3, what does that say about the nature of Jesus? Isn’t He God? d.
Load more

Recommended publications
  • ABSTRACT Savannah Dehart. BRACTEATES AS INDICATORS OF
    ABSTRACT Savannah DeHart. BRACTEATES AS INDICATORS OF NORTHERN PAGAN RELIGIOSITY IN THE EARLY MIDDLE AGES. (Under the direction of Michael J. Enright) Department of History, May 2012. This thesis investigates the religiosity of some Germanic peoples of the Migration period (approximately AD 300-800) and seeks to overcome some difficulties in the related source material. The written sources which describe pagan elements of this period - such as Tacitus’ Germania, Bede’s Ecclesiastical History of the English People, and Paul the Deacon’s History of the Lombards - are problematic because they were composed by Roman or Christian authors whose primary goals were not to preserve the traditions of pagans. Literary sources of the High Middle Ages (approximately AD 1000-1400) - such as The Poetic Edda, Snorri Sturluson’s Prose Edda , and Icelandic Family Sagas - can only offer a clearer picture of Old Norse religiosity alone. The problem is that the beliefs described by these late sources cannot accurately reflect religious conditions of the Early Middle Ages. Too much time has elapsed and too many changes have occurred. If literary sources are unavailing, however, archaeology can offer a way out of the dilemma. Rightly interpreted, archaeological evidence can be used in conjunction with literary sources to demonstrate considerable continuity in precisely this area of religiosity. Some of the most relevant material objects (often overlooked by scholars) are bracteates. These coin-like amulets are stamped with designs that appear to reflect motifs from Old Norse myths, yet their find contexts, including the inhumation graves of women and hoards, demonstrate that they were used during the Migration period of half a millennium earlier.
    [Show full text]
  • The Person of Christ in the Seventh–Day Adventism: Doctrine–Building and E
    Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Butoiu, Nicolae (2018) The person of Christ in the Seventh–day Adventism: doctrine–building and E. J. Wagonner’s potential in developing christological dialogue with eastern Christianity. PhD thesis, Middlesex University / Oxford Centre for Mission Studies. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/24350/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated.
    [Show full text]
  • Early-Christianity-Timeline.Pdf
    Pagan Empire Christian Empire 100 200 300 400 500 600 700 1 AD Second 'Bishop' of Rome. Pupil of Student of Polycarp. First system- Bishop of Nyssa, brother of Basil. Pope. The Last Father of the Peter. Author of a letter to Corinth, atic theologian, writing volumi- Bishop of Original and sophisticated theologi- model of St Gregory the Church. First of the St John of (1 Clement), the earliest Christian St Clement of Rome nously about the Gospels and the St Irenaeus St Cyprian Carthage. an, writing on Trinitarian doctrine Gregory of Nyssa an ideal Scholastics. Polymath, document outside the NT. church, and against heretics. and the Nicene creed. pastor. Great monk, and priest. Damascus Former disciple of John the Baptist. Prominent Prolific apologist and exegete, the Archbishop of Constantinople, St Leo the Pope. Able administrator in very Archbishop of Seville. Encyclopaedist disciple of Jesus, who became a leader of the most important thinker between Paul brother of Basil. Greatest rhetorical hard times, asserter of the prima- and last great scholar of the ancient St Peter Judean and later gentile Christians. Author of two St Justin Martyr and Origen, writing on every aspect stylist of the Fathers, noted for St Gregory Nazianzus cy of the see of Peter. Central to St Isidore world, a vital link between the learning epistles. Source (?) of the Gospel of Mark. of life, faith and worship. writing on the Holy Spirit. Great the Council of Chalcedon. of antiquity and the Middle Ages. Claimed a knowledge and vision of Jesus independent Pupil of Justin Martyr. Theologian.
    [Show full text]
  • Donald Macleod God Or God?: Arianism, Ancient and Modern
    Donald Macleod God or god?: Arianism, Ancient and Modern Ancient heresies have a habit of recurring in the Christian church. Although this article deals with eighteenth century tendencies, it may help to alert readers to the danger of compamble phenomena in contempomry theology and their effects on the teaching of the church. Beliefin the Dei1y ofJesus Christ is well waITanted by the canonical scriptures of the Christian church. When we move, however, from exegesis and biblical theology to the realm of systematic reflection we soon find ourselves struggling. The statement ~esus Christ is God' (or 'any statement linking such a subject to such a predicate) raises enormous problems. What is the relation of Christ as God to God the Father? And what is his relation to the divine nature? These questions were raised in an acute form by the Arian controversy of the 4th century. The church gave what it hoped were definitive answers in the Nicene Creed of 325 and the Nicaeno­ Constantinopolitan Creed of 381, but, despite these, Arianism persisted long after the death of the heresiarch. This article looks briefly at 4th century developments, but focuses mainly on later British Arianism, particularly the views of the great Evangelical leaders, Isaac Watts and Philip Doddridge. Arius It is a commonplace that history has been unkind to heretics. In the case of such men as Praxeas and Pelagius we know virtually nothing of their teaching except what we can glean from the voluminous writings of their opponents (notably Tertullian and Augustine). Arius (probably born in Libya around 256, died 336) is in little better case.
    [Show full text]
  • Pdfeast-West-Schism.Pdf 97 KB
    Outline the events that lead to an overall schism between the church of the East and the West. Was such a schism inevitable given the social, political and ecclesiastical circumstances? Name: Iain A. Emberson Module: Introducing Church History Essay Number: 1 Tutor: Richard Arding Date: 11 November 2009 1 Outline 1. Introduction 2. Greek and Latin Cultural Differences 3. Rome and Constantinople 4. The Filioque 5. The Iconoclastic Controversy 6. The Photian Schism 7. Excommunication and Final Schism 8. Aftermath and Reflection 9. Conclusion 10. Bibliography 2 1. Introduction The East-West Schism (also known as the Great Schism) resulted in the division of Christianity into Eastern (Greek) and Western (Latin) branches. The mutual excommunications in 1054 marked the climax to a long period of tension between the two streams of Christianity and resulted from, amongst other things, cultural, linguistic, political and theological differences that had built up over time. Here we examine a number of these differences and their ultimate culmination in dividing East from West. 2. Greek and Latin Cultural Differences In his work 'Turning Points', Noll argues that “As early as the first century, it was possible to perceive pointed differences between the representatives of what would one day be called East and West.” 1 The Eastern Orthodox theologian Timothy Ware expands on this: From the start, Greeks and Latins had each approached the Christian mystery in their own way. At the risk of some oversimplification, it can be said that the Latin approach was more practical, the Greek more speculative; Latin thought was influenced by judicial ideas...while the Greeks understood theology in the context of worship and in the light of the Holy Liturgy..
    [Show full text]
  • A Response to the Mormon Argument of the Great Apostasy
    Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 4-16-2021 The Not-So-Great Apostasy?: A Response to the Mormon Argument of the Great Apostasy Rylie Slone Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the History of Christianity Commons, and the Mormon Studies Commons SENIOR THESIS APPROVAL This Honors thesis entitled The Not-So-Great Apostasy? A Response to the Mormon Argument of the Great Apostasy written by Rylie Slone and submitted in partial fulfillment of the requirements for completion of the Carl Goodson Honors Program meets the criteria for acceptance and has been approved by the undersigned readers. __________________________________ Dr. Barbara Pemberton, thesis director __________________________________ Dr. Doug Reed, second reader __________________________________ Dr. Jay Curlin, third reader __________________________________ Dr. Barbara Pemberton, Honors Program director Introduction When one takes time to look upon the foundational arguments that form Mormonism, one of the most notable presuppositions is the argument of the Great Apostasy. Now, nearly all new religious movements have some kind of belief that truth at one point left the earth, yet they were the only ones to find it. The idea of esoteric and special revealed knowledge is highly regarded in these religious movements. But what exactly makes the Mormon Great Apostasy so distinct? Well, James Talmage, a revered Mormon scholar, said that the Great Apostasy was the perversion of biblical truth following the death of the apostles. Because of many external and internal conflicts, he believes that the church marred the legitimacies of Scripture so much that truth itself had been lost from the earth.1 This truth, he asserts, was not found again until Joseph Smith received his divine revelations that led to the Book of Mormon in the nineteenth century.
    [Show full text]
  • Arianism and Political Power in the Vandal and Ostrogothic Kingdoms
    Western Washington University Western CEDAR WWU Graduate School Collection WWU Graduate and Undergraduate Scholarship 2012 Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms Christopher J. (Christopher James) Nofziger Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwuet Part of the History Commons Recommended Citation Nofziger, Christopher J. (Christopher James), "Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms" (2012). WWU Graduate School Collection. 244. https://cedar.wwu.edu/wwuet/244 This Masters Thesis is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Graduate School Collection by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Reign of Heretics: Arianism and Political Power in the Vandal and Ostrogothic Kingdoms By Christopher James Nofziger Accepted in Partial Completion Of the Requirements for the Degree Master of Arts Kathleen L. Kitto, Dean of the Graduate School Advisory Committee Chair, Dr. Peter Diehl Dr. Amanda Eurich Dr. Sean Murphy MASTER’S THESIS In presenting this thesis in partial fulfillment of the requirements for a master’s degree at Western Washington University, I grant to Western Washington University the non- exclusive royalty-free right to archive, reproduce, and display the thesis in any and all forms, including electronic format, via any digital library mechanisms maintained by WWU. I represent and warrant this is my original work, and does not infringe or violate any rights of others. I warrant that I have obtained written permissions from the owner of any third party copyrighted material included in these files.
    [Show full text]
  • Trinitarian/Christological Heresies Heresy Description Origin Official
    Trinitarian/Christological Heresies Official Heresy Description Origin Other Condemnation Adoptionism Belief that Jesus Propounded Theodotus was Alternative was born as a by Theodotus of excommunicated names: Psilanthro mere (non-divine) Byzantium , a by Pope Victor and pism and Dynamic man, was leather merchant, Paul was Monarchianism. [9] supremely in Rome c.190, condemned by the Later criticized as virtuous and that later revived Synod of Antioch presupposing he was adopted by Paul of in 268 Nestorianism (see later as "Son of Samosata below) God" by the descent of the Spirit on him. Apollinarism Belief proposed Declared to be . that Jesus had by Apollinaris of a heresy in 381 by a human body Laodicea (died the First Council of and lower soul 390) Constantinople (the seat of the emotions) but a divine mind. Apollinaris further taught that the souls of men were propagated by other souls, as well as their bodies. Arianism Denial of the true The doctrine is Arius was first All forms denied divinity of Jesus associated pronounced that Jesus Christ Christ taking with Arius (ca. AD a heretic at is "consubstantial various specific 250––336) who the First Council of with the Father" forms, but all lived and taught Nicea , he was but proposed agreed that Jesus in Alexandria, later exonerated either "similar in Christ was Egypt . as a result of substance", or created by the imperial pressure "similar", or Father, that he and finally "dissimilar" as the had a beginning declared a heretic correct alternative. in time, and that after his death. the title "Son of The heresy was God" was a finally resolved in courtesy one.
    [Show full text]
  • Arianism, Athanasius, and the Effect on Trinitarian Thought
    College of Saint Benedict and Saint John's University DigitalCommons@CSB/SJU School of Theology and Seminary Graduate Papers/Theses School of Theology and Seminary 5-2007 Arianism, Athanasius, and the Effect on Trinitarian Thought Andy Witchger College of Saint Benedict/Saint John's University Follow this and additional works at: https://digitalcommons.csbsju.edu/sot_papers Part of the Religion Commons Recommended Citation Witchger, Andy, "Arianism, Athanasius, and the Effect on Trinitarian Thought" (2007). School of Theology and Seminary Graduate Papers/Theses. 24. https://digitalcommons.csbsju.edu/sot_papers/24 This Graduate Paper is brought to you for free and open access by the School of Theology and Seminary at DigitalCommons@CSB/SJU. It has been accepted for inclusion in School of Theology and Seminary Graduate Papers/Theses by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. 1 Arianism, Athanasius, and the Effect on Trinitarian Thought By Andy Witchger A Paper Submitted to the Faculty of the School of Theology of Saint John’s University, Collegeville, Minnesota, in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Church History. School of Theology St. John’s University Collegeville, MN May 2007 2 This Paper was written under the direction of ____________________________________________________ Miguel Diaz May 2007 3 Andy Witchger has successfully demonstrated the use of Greek in this paper. __________________________________________________________ Miguel Diaz May 2007 4 Arianism, Athanasius, and the Effect on Trinitarian Theology Description of the Project: An investigation into how Arius, Arianism, and the ensuing response by Athanasius influenced the development of Trinitarian thought in the early Church.
    [Show full text]
  • And Eastern Monophysitism
    Athens Journal of History - Volume 1, Issue 4 – Pages 267-288 The Political and Social Conflict between Orthodox Christianity (Constantinople and Rome) and Eastern Monophysitism By Jayoung Che The 4th Ecumenical Council of Chalcedon (431) denounced Eutychianism/Monophysitism as a heresy. Rushdoony suggested that the Chalcedonian formula made Western liberty possible because the unity and particularity (or individuality) firmly grounded in the triune God freed man from the oppression of the state. In my opinion, however, even the triune God does not always refer to everybody’s liberty, but could degenerate into an instrument protecting the privileged. The so called universalism exploited by some Byzantine emperors or most senatorial aristocrats refers to the enforcement of the religious dogma; the former preferred Monophysitism for consolidating autocratic imperial power, and the latter the Chalcedonian formula for securing their liberty against the emperors’ despotism. Enforcing whichever kind of religious dogma denotes the degeneration of the Byzantine Society towards an exclusive, privileged society. Contrary to religious exclusivism, there was a type of Christianity which was more universal and open- minded, not only towards heretics but even to the pagans. Introduction As Constantine the Great promulgated the Edict of Milan (313 AD), the Hellenic-Roman traditions and the various sects of Christianity began to co- exist legally. Actually, however, the universalism of Christianity allowed it to open its mind towards the so called pagans
    [Show full text]
  • TIMELINE of EARLY CHRISTIAN HISTORY: 100 AD to 800 AD C 100 St
    TIMELINE OF EARLY CHRISTIAN HISTORY: 100 AD TO 800 AD c 100 St. John dies. End of Apostolic age 107 Ignatius of Antioch martyred 156 Polycarp martyred 161-180 Persecution of Christians increases under Marcus Aurelius c 165 Justin Martyr martyred c 180 Irenaeus of Lyon writes Against Heresies 184 Birth of Origen 250 Persecution of Christians under Decius 253 Death of Origen, shortly after suffering two years of imprisonment and torture 303-312 The Diocletian persecution – the Roman empire’s last, largest and bloodiest persecution of Christians 310 Armenia becomes the first country to adopt Christianity as its official religion. 312 Constantine, at the Battle of Milvian Bridge, experiences vision of the cross carrying the message, In Hoc Signo Vinces ("with this sign, you shall win") 313 Constantine issues the Edict of Milan, providing for the toleration of Christianity and Christians c 323 Eusebius of Caesarea completes Ecclesiastical History 325 First Council of Nicaea (the first ecumenical council) is convened by Constantine. Debate rages over whether Christ is of the "same substance" or "similar substance" to God. The position of Arius, that Christ was of “similar substance” (i.e., that he is a created being), is refuted. Nicene Creed is drawn up, declaring Christ to be "Begotten, not made; of one essence with the Father." 324 Constantinople becomes capital of the Roman Empire 349 Birth of John Chrysostom 354 Birth of Augustine of Hippo 367 Athanasius, in his annual festal letter to the churches of Alexandria, lists the 27 books he believed should constitute the New Testament 380 Theodosius issues the Edict of Thessalonica, declaring Nicene Christianity the official religion of the Roman empire 381 First Council of Constantinople is convened by Theodosius.
    [Show full text]
  • Arianism in English Nonconformity, 1700-1750
    Perichoresis Volume 17. Single Author Supplement 1 (2019): 21–36 DOI: 10.2478/perc-2019-0002 ARIANISM IN ENGLISH NONCONFORMITY, 1700-1750 DINU MOGA * Emanuel University of Oradea ABSTRACT. During the time of English Nonconformity, Arianism was not only embraced, but openly acknowledged by most of the Presbyterian ministers. That generation of ministers, who contended so zealously for the orthodox faith, had finished their labours, and received from their Lord a dismissal into eternal rest. Those champions among the laity who, at the begin- ning of the controversy, stood up so firmly for the truth, had entered as well into the joy of their Lord. Though their children continued Dissenters, too many of them did not possess the same sentiments or spirit. Among those who succeeded these ministers were too many who embraced the Arian creed. To this unhappy change contributed the example and conversation as well of many from the younger Presbyterian ministers. In consequence Arianism spread far and wide in the Presbyterian congregations, both among the ministers and the people. This unhappy controversy proved the grave of the Presbyterian congregations, and of those of the General Baptists. The effects of Arianism, though at first scarcely visible, gradually produced desolation and death. KEYWORDS: Arianism, controversy, nonconformity, creeds, consubstantiality Introduction The apostolic teaching about Christ was relatively simple. But what the apostle taught about Christ also contained ideas that some people found difficult to understand. While the history progresses after the time of the apostles, we learn that prior to the beginning of the fourth century all creeds and summaries of faith were local in character.
    [Show full text]