References to Sects and Sectarian Leaders Are Generally to Mentions Which Occur Outside of the Principal Discussions
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Durham E-Theses
Durham E-Theses The Meletian schism at antioch Barker, Celia B. How to cite: Barker, Celia B. (1974) The Meletian schism at antioch, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9969/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk THE MSLETIAN SCHISM AT ANTIOCH THE MELETIAN SCHISM AT ANTIOCH THESIS SUBMITTED TO THE UNIVERSITY OF DURHAM BY CELIA B. BARKER, B.A. (Dunelm) FOR THE DEGREE OF MASTER OF ARTS Department of Theology, Date: April,1974. University of Durham. (1) The object of this thesis is to examine the schism in the Church of Antioch during the Arian Controversy of the Fourth century, with a view to establishing what coherent order, if any, can be found in the course of events, and to show how the interaction of theological emphases and personal prejudices exacerbated and prolonged the Antiochene divisions. -
NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus
NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff About NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff Title: NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings URL: http://www.ccel.org/ccel/schaff/npnf203.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Philip Schaff Historical Writings Table of Contents About This Book. p. ii Title Page.. p. 1 Preface.. p. 2 The Ecclesiastical History, Dialogues, and Letters of Theodoret.. p. 3 Title Page.. p. 3 Translator©s Preface.. p. 3 Chronological Tables to accompany the History and Life of Theodoret.. p. 4 Prolegomena.. p. 9 Parentage, Birth, and Education.. p. 9 Episcopate at Cyrus.. p. 13 Relations with Nestorius and to Nestorianism.. p. 15 Under the Ban of Theodosius and of the Latrocinium.. p. 19 Theodoret and Chalcedon.. p. 22 Retirement after Chalcedon, and Death.. p. 24 The Condemnation of ªthe Three Chapters.º. p. 26 The Works of Theodoret.. p. 28 Contents and Character of the Extant Works.. p. 30 Manuscripts and Editions of Separate Works.. p. 41 The Anathemas of Cyril in Opposition to Nestorius.. p. 42 Counter-statements of Theodoret.. p. 43 The Ecclesiastical History of Theodoret.. p. 52 Book I. p. 52 Prologue.--Design of the History. -
Councils of Ariminum and Seleucia
A SELECT LIBRARY OF THE NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH. SECOND SERIES TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES. VOLUMES I–VII. UNDER THE EDITORIAL SUPERVISION OF PHILIP SCHAFF, D.D., LL.D., PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK. AND HENRY WACE, D.D., PRINCIPAL OF KING’S COLLEGE, LONDON. VOLUME IV ATHANASIUS: COUNCILS OF ARIMINUM AND SELEUCIA T&T CLARK EDINBURGH __________________________________________________ WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN 448 Introduction to de Synodis. ———————————— (WRITTEN 359, ADDED TO AFTER 361.) The de Synodis is the last of the great and important group of writings of the third exile. With the exception of §§30, 31, which were inserted at a later recension after the death of Constantius (cf. Hist. Ar. 32 end), the work was all written in 359, the year of the ‘dated’ creed (§4 ἀπὸ τῆς νῦν ὑπατείας) and of the fateful assemblies of Rimini and Seleucia. It was written moreover after the latter council had broken up (Oct. 1), but before the news had reached Athanasius of the Emperor’s chilling reception of the Ariminian deputies, and of the protest of the bishops against their long detention at that place. The documents connected with the last named episode reached him only in time for his postscript (§55). Still less had he heard of the melancholy surrender of the deputies of Ariminum at Niké on Oct. 10, or of the final catastrophe (cf. the allusion in the inserted §30, also Prolegg. ch. ii. §8 (2) fin.). The first part only (see Table infra) of the letter is devoted to the history1 of the twin councils. -
Arianism 1 Arianism
Arianism 1 Arianism "Arian" redirects here. For other uses, see Arian (disambiguation). Not to be confused with "Aryanism", which is a racial theory. Part of a series of articles on Arianism History and theology • Arius • Acacians • Anomoeanism • Arian controversy • First Council of Nicaea • Lucian of Antioch • Gothic Christianity Arian leaders • Acacius of Caesarea • Aëtius • Demophilus of Constantinople • Eudoxius of Antioch • Eunomius of Cyzicus • Eusebius of Caesarea • Eusebius of Nicomedia • Eustathius of Sebaste • George of Laodicea • Ulfilas Other Arians • Asterius the Sophist • Auxentius of Milan • Auxentius of Durostorum • Constantius II • Wereka and Batwin • Fritigern • Alaric I • Artemius • Odoacer • Theodoric the Great Modern semi-Arians • Samuel Clarke • Isaac Newton • William Whiston Opponents • Peter of Alexandria • Achillas of Alexandria Arianism 2 • Alexander of Alexandria • Hosius of Cordoba • Athanasius of Alexandria • Paul I of Constantinople Christianity portal • v • t [1] • e Arianism is the theological teaching attributed to Arius (c. AD 250–336), a Christian presbyter in Alexandria, Egypt, concerning the relationship of God the Father to the Son of God, Jesus Christ. Arius asserted that the Son of God was a subordinate entity to God the Father. Deemed a heretic by the Ecumenical First Council of Nicaea of 325, Arius was later exonerated in 335 at the regional First Synod of Tyre,[2] and then, after his death, pronounced a heretic again at the Ecumenical First Council of Constantinople of 381. The Roman Emperors Constantius II (337–361) and Valens (364–378) were Arians or Semi-Arians. The Arian concept of Christ is that the Son of God did not always exist, but was created by—and is therefore distinct from—God the Father. -
NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus About NPNF2-02
NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus About NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories by Socrates Scholasticus Title: NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories URL: http://www.ccel.org/ccel/schaff/npnf202.html Author(s): Socrates Scholasticus Schaff, Philip (1819-1893) (Editor) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1886 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-02. Socrates and Sozomenus Ecclesiastical Histories Socrates Scholasticus Table of Contents About This Book. p. ii Title Page.. p. 1 The Ecclesiastical History of Socrates Scholasticus.. p. 2 Title Page.. p. 2 Prefatory Note.. p. 2 Introduction.. p. 3 Sources and Literature.. p. 3 Life of Socrates.. p. 4 Socrates© Ecclesiastical History.. p. 9 History of Socrates© Work.. p. 14 Book I. p. 16 Introduction to the Work.. p. 16 By what Means the Emperor Constantine became a Christian.. p. 17 While Constantine favors the Christians, Licinius, his Colleague, persecutes them.. p. 19 War arises between Constantine and Licinius on Account of the Christians.. p. 19 The Dispute of Arius with Alexander, his Bishop.. p. 20 Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents.. p. 20 The Emperor Constantine being grieved at the Disturbance of the Churches, sends Hosius the Spaniard to Alexandria, exhorting the Bishop and Arius to Reconciliation and Unity. -
Arianism the Heresy
Arianism The heresy Arianism was a 4th century heresy named after Arius (c.250-336), a presbyter in As stated above, Arius denied the full deity of the preexistent Son of God, the Logos who Alexandria, Egypt, who taught that the Son of God was not co-eternal and consubstantial became incarnate as our Lord Jesus Christ ("the Word (Jesus Christ) became flesh" John with His Father, but rather a created being with a definite origin in time. In Arius's words, 1:14 - NKJV). He held that the Son, while divine and like unto God, was created by God as "there was [a time] when he (the Son) was not." This led to the calling of the First the agent through whom He created the universe; thus that there was a time when the Son Ecumenical Council, which condemned it and its author and established the Orthodox "was not". doctrine of the Holy Trinity as taught by Arius's chief opponent, St. Athanasius the Great. Though it managed to hang on among some of the Goths and other Germanic tribes in the In explaining his actions against Arius, Alexander of Alexandria wrote a letter to West, Arianism had vanished by the seventh century. Alexander of Constantinople and Eusebius of Nicomedia (where the emperor was then residing), detailing the errors into which he believed Arius had fallen. According to Arianism should be clearly distinguished from "Aryanism", which formed the core of Alexander, Arius taught: Nazi racial ideology during the twentieth century, and which had nothing whatsoever to do with Arius or his teachings. -
The Arian Controversy
THE ARIAN CONTROVERSY Introduction The Scriptures emphatically teach that there is only one God. However, they also teach that Christ is God. The attempts to reconcile this apparent contradiction have been the cause of many heated controversies throughout the history of Christianity. The purpose of this paper is to get a better understanding of one of these "battles"--the Arian controversy. Emphasis will be placed on the theological background from which the heresy originated, its view of Christ, the Action at Nicaea against the heresy, and reaction to the Nicene formula. Also, some of the most important terms used in the debate will be discussed. Events Leading to Arianism Monarchianism The Unity of the Being of God is truly an orthodox belief. But when it is over- emphasized, to the neglect of the "Trinity" of God, serious errors result. This happened, probably beginning quite "innocently," with what was perceived to be a needed stress on the "oneness" of God, against the polytheism of the surrounding community. The Monarchian heresies were the result of such "one-sided" attempts to reconcile the divinity of Christ to the Unity of God. Modalistic Monarchianism Modalistic Monarchianism, or "Sabellianism" (after one of its leaders, Sabellius, in Rome c. 198-200), gave full divinity to the Son, but denied his personality, blurring the distinction between him and the Father. The names Father, Son, and Holy Spirit became "simply designations of three different phases under which the one divine essence reveals itself--three names of the one and the same being."1 The varying needs of the occasion would determine the "mode" by which the divine essence would function. -
Athanasius – De Synodis Arimini in Italia Et Seleuciae in Isauria
0295-0373 – Athanasius – De synodis Arimini in Italia et Seleuciae in Isauria Councils of Ariminum and Seleucia this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf204.html NPNF (V2-04) Athanasius Introduction to de Synodis. 448 ———————————— (Written 359, Added to After 361.) The de Synodis is the last of the great and important group of writings of the third exile. With the exception of §§30, 31, which were inserted at a later recension after the death of Constantius (cf. Hist. Ar. 32 end), the work was all written in 359, the year of the ‘dated’ creed (§4 ἀπὸ τῆς νῦν ὑπατείας) and of the fateful assemblies of Rimini and Seleucia. It was written moreover after the latter council had broken up (Oct. 1), but before the news had reached Athanasius of the Emperor’s chilling reception of the Ariminian deputies, and of the protest of the bishops against their long detention at that place. The documents connected with the last named episode reached him only in time for his postscript (§55). Still less had he heard of the melancholy surrender of the deputies of Ariminum at Niké on Oct. 10, or of the final catastrophe (cf. the allusion in the inserted §30, also Prolegg. ch. ii. §8 (2) fin.). The first part only (see Table infra) of the letter is devoted to the history3446 of the twin councils. Athanasius is probably mistaken in ascribing the movement for a great council to the Acacian or Homœan anxiety to eclipse and finally set aside the Council of Nicæa. -
3.2-Synod of Alexandria and Its Aftermath (362) Copyright 2018 Glen L
3.2-Synod of Alexandria and its aftermath (362) Copyright 2018 Glen L. Thompson This document is provided for personal and educational use. It may not be used for commercial purposes without the permission of the copyright holder. Last updated 5/17/2018 Socrates Sozomen Theodoret 362 - Eusebius and Athanasius hold Synod in Alexandria and the Trinity is declared Consubstantial 3.7.1 As soon as Eusebius reached Alexandria, he, 5.12.3a In the meantime, the bishops of many cities had together with Athanasius, immediately called a Synod. The assembled in Alexandria with Athanasius and Eusebius, bishops assembled on this occasion out of various cities and had confirmed the Nicene doctrines. took into consideration many subjects of the utmost importance. 3.7.2 They asserted the divinity of the Holy Spirit and 5.12.3b They confessed that the Holy Ghost is of the understood him in the consubstantial Trinity. They also same substance as the Father and the Son, and they made declared that the Word, in being made man, assumed not use of the term “Trinity.” only flesh, but also a soul, in accordance with the views of the early ecclesiastics. 3.7.3 For they did not introduce any new doctrine of their own devising into the church, but contented themselves with recording their approval of those points which ecclesiastical tradition has insisted on from the beginning, and wise Christians have demonstratively taught. 3.7.4 Such beliefs the ancient fathers have uniformly maintained in all their controversial writings. 3.7.5 Irenaeus, Clemens, Apollinaris of Hierapolis, and Serapion, who presided over the church at Antioch, assure 5.12.3c They declared that the human nature assumed by us in their several works that it was the generally received God the Word is to be regarded as consisting of not a opinion that Christ in his incarnation was endowed with a perfect body only, but also of a perfect soul, even as was soul. -
MINEOLA BIBLE INSTITUTE and SEMINARY Church History Outlines
MINEOLA BIBLE INSTITUTE AND SEMINARY Page | 1 Church History Outlines Radically Biblical, Apostolic, Christianity Bishop D.R. Vestal, PhD Larry L Yates, ThD, PhD “Excellence in Apostolic Education since 1991” 1 Page | 2 Copyright © 2019 Mineola Bible Institute All Rights Reserved This lesson material may not be used in any manner for reproduction in any language or use without the written permission of Mineola Bible Institute. 2 Chronology of Christianity A. D. 1-36?--------- Life of Jesus Christ Page | 3 1-------------- First year in Christian calendar, which is presently used in unison with the Gregorian calendar almost everywhere in the world. (a.d. = Anno Domini) Augustus (Gaius Julius Caesar Octavianus) is emperor of Rome. 6-------------- Herod Archelaus deposed by Augustus; Samaria, Judea and Idumea annexed as Iudaea Province under direct Roman administration, capital at Caesarea, Quirinius became Legate (Governor) of Syria, conducted first Roman tax census of Iudaea, opposed by Zealots. 6-9----------- Coponius: Roman Prefect of Iudaea (Samaria, Judea, and Idumaea). 7-26---------- Brief period of peace, relatively free of revolt and bloodshed in Iudaea & Galilee. 9-------------- Pharisee leader, Hillel the Elder, dies, rise of Shammai. 14-37-------- Tiberius I, emperor of Rome. 18-36-------- Caiaphas, appointed High Priest of Herod’s Temple by Prefect Valerius Gratus, deposed by Syrian Legate Vitellius. 19------------ Jews, Jewish Proselytes, Astrologers, expelled from Rome (Suetonius, Lives of the Twelve Caesars, Tiberius 36, Leob Classics). 25?----------- Assumption (Testament) of Moses, original Hebrew extant Latin (Apocrypha). 26-36-------- Pontius Pilate: Roman Prefect of Iudaea (Samaria, Judea, and Idumea). 27-34?------- Jesus is baptized by John the Baptist, 28-29? 32?-- John the Baptist, a Nazirite, and relative of Jesus, begins his ministry in “15th year of Tiberius.” Arrested and beheaded by Herod Antipas. -
The Arian Controversy Between the Councils of Nicaea and Constantinople (A
Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Bachelor of Divinity Concordia Seminary Scholarship 5-12-1926 The Arian Controversy Between the Councils of Nicaea and Constantinople (A. D. 325-381) Richard J. Jagels Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/bdiv Part of the History of Christianity Commons Recommended Citation Jagels, Richard J., "The Arian Controversy Between the Councils of Nicaea and Constantinople (A. D. 325-381)" (1926). Bachelor of Divinity. 649. https://scholar.csl.edu/bdiv/649 This Thesis is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Bachelor of Divinity by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. B.D. THESIS. THE ARIAN CONTROVERSY BE~ll.EEN THE COUlTCILS OF NICAEA AND CONSTANTINOPLE. ( A.D. 325-381) Richard J.Jagele, Concordia Seminary, St.Louie, Uieeouri. May 12,1926. I THE ARIAN CONTROVERSY BETWEEN THE COU!TCILS OF NICAEA AND CONSTAlTTINOPlll. (A.D.325-381) In the year 318, a controversy had arisen betw.een Alexander,bishop of Alexandria,' and the presbyter Arius. Arius maintained that the Son was created out of nothing and therefore different in essence from the Father; that He wa s the Logos, Wisdom, Son of God, not in and of Him self but only by the grace of God; that He was created b efore everything else and that through Him the· universe was crea ted and administered; and finally that the Logos b ecame the soul of t he historical Ch·rist. -
0330-0379 – Basilius Magnus – Liber De Spiritu Sancto the Book of Saint
0330-0379 – Basilius Magnus – Liber de Spiritu Sancto The Book Of Saint Basil On The Spirit this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf208.html NPNF2-08. Basil: Letters and Select Works Philip Schaff 1 ΤΟΥ ΑΓΙΟΥ ΒΑΧΙΛΕΙΟΥ ΠΕΡΙ ΤΟΥ ΠΝΕΥΜΑΤΟΧ ΒΙΒΛΙΟΝ. THE BOOK OF SAINT BASIL ON THE SPIRIT. DE SPIRITU SANCTO. ———————————— Preface. ———————————— The heresy of Arius lowered the dignity of the Holy Ghost as well as that of the Son. He taught that the Three Persons of the Holy Trinity are wholly unlike one another both in essence and in glory. “There is a triad, not in equal glories;” “one more glorious than the other in their glories to an infinite degree.” So says the Thalia, quoted in Ath. de Syn. § 15. But the Nicene definition, while it was precise in regard to the Son, left the doctrine of the Holy Ghost comparatively open, (Πιστεύομεν εἰς τὸ ῞Αγιον Πνεῦμα,) not from hesitation or doubt, but because this side of Arian speculation was not prominent. (Cf. Basil, Letters cxxv. and ccxxvi. and Dr. Swete in D.C.B. iii. 121.) It was the expulsion of Macedonius from the see of Constantinople in 360 which brought “Macedonianism” to a head. He was put there by Arians as an Arian. Theodoret (Ecc. Hist. ii. 5) explains how disagreement arose. He was an upholder, if not the author, of the watchword ὁμοιούσιον (Soc. ii. 45) (but many supporters of the ὁμοιούσιον (e.g., Eustathius of Sebasteia) shrank from calling the Holy Ghost a creature. So the Pneumatomachi began to be clearly marked off.