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Updated: May 25, 2025
In a time of public danger, the dull claims of age and of rank are sometimes superseded; and within five months after his return from Nice, the deacon Athanasius was seated on the archiepiscopal throne of Egypt. He filled that eminent station above forty-six years, and his long administration was spent in a perpetual combat against the powers of Arianism.
Far from imitating the Romans, who respected the religion of the vanquished, and cared only that the peoples annexed to the Empire should submit to their administrative and military organisation, the Visigoths sought to impose Arianism on the nations over whom they exercised dominion.
Arianism, then, was an illogical compromise. It went too far for heathenism, not far enough for Christianity. It conceded Christian worship to the Lord, yet made him no better than a heathen demigod. It confessed a Heavenly Father, as in Christian duty bound, yet identified Him with the mysterious and inaccessible Supreme of the philosophers.
The writer of this paper had been long engaged in the study of the writings of Edwards, with reference to the essay he had in contemplation, when, on speaking of the subject to a very distinguished orthodox divine, this gentleman mentioned the existence of a manuscript of Edwards which had been held back from the public on account of some opinions or tendencies it contained, or was suspected of containing "High Arianism" was the exact expression he used with reference to it.
They had always been sound as against Arianism, and their bishop Agelius had suffered exile under Valens. His confession was approved by Theodosius, and several of his successors lived on friendly terms with liberal or worldly patriarchs like Nectarius and Atticus.
They most ably vindicated the doctrine of the Trinity, negatively, against the charge of positive irrationality. With equal ability they shewed the contradictions, nay, the absurdities, involved in the rejection of the same by a professed Christian. They demonstrated the utterly un-Scriptural and contra-Scriptural nature of Arianism, and Sabellianism, and Socinianism.
From that time Arianism became the creed, not only of the Goths, but of the Vandals, the Sueves, and almost all the Teutonic tribes. It avenged itself, soon enough, upon both Goths and Romans. To the Goths themselves the change must have seemed not only unimportant, but imperceptible.
He scarcely condescends to reason, scarcely even to state his own belief, but revels in the more congenial occupation of denouncing the fires of damnation against the disobedient Emperor. The victory was not to be won by an arm of flesh like this. Arianism had an enemy more dangerous than Lucifer.
In controversy he encountered foemen worthy of his steel, such as Spinosa, Hobbes, Dodwell, Collins, Leibnitz, and others. But in 1712 he published The Scriptural Doctrine of the Trinity, which was declared to be opposed to the Christian belief and tainted with Arianism.
Theodosius immediately embraced the bishop of Iconium, and never forgot the important lesson, which he had received from this dramatic parable. Part II. Constantinople was the principal seat and fortress of Arianism; and, in a long interval of forty years, the faith of the princes and prelates, who reigned in the capital of the East, was rejected in the purer schools of Rome and Alexandria.
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