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Updated: June 4, 2025
Although his dialogue is nominally directed only against the Socinians, it is full of valuable remarks on the anti-Trinitarians generally; and he brings out some points more clearly and forcibly than subsequent and more voluminous writers on the subject have done.
But at the time of the Reformation, when men were driven to come to a distinct conclusion on such points, this mode of thought was accepted with a fuller consciousness; a number of the Italian Protestants came forward as Anti-Trinitarians and Socinians, and even as exiles in distant countries made the memorable attempt to found a church on these principles.
Still these disputes between English Churchmen strengthened the hands of the anti-Trinitarians. These latter represented the orthodox as divided into Tritheists and Nominalists, and the press teemed with pamphlets setting forth with more or less ability the usual arguments against the Trinity.
Here the sovereign, John Sigismund, took sides with the Anti-trinitarians, and issued in 1568 an edict permitting four recognized types of doctrine and worship Romanist, Lutheran, Calvinist, and Unitarian. The Transylvanians were at this time largely under the influence of their Polish brethren in the faith, who still practised the invocation of Christ.
Christ, as the Second Person in the Trinity, is equal and consubstantial to the Father, but, as Mediator, he is not equal to his Father, but less than his Father, and subject and subordinate to his Father—a distinction used by our divines against the Anti-Trinitarians and Socinians.
But with these exceptions, the anti-Trinitarians, though they were energetic and prolific in a certain kind of literature, had not yet produced any writer who had succeeded in making his mark permanently upon the age. Thus the question stood at the commencement of the eighteenth century.
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