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Updated: June 25, 2025
Above all, the heresiarch Eunomius came from Cappadocia, and had abundance of admirers in his native district. In this old Arian stronghold the league was formed which decided the fate of Arianism. Earnest men like Meletius had only been attracted to the Homoeans by their professions of reverence for the person of the Lord.
At Alexandria, for example, the Jews were always ready for lawless outrage at the call of every enemy of Athanasius. The court also leaned to Arianism. The genuine Arians, to do them justice, were not more pliant to imperial dictation than the Nicenes, but the genuine Arians were only one section of a motley coalition.
From the age of Constantine to that of Clovis and Theodoric, the temporal interests both of the Romans and Barbarians were deeply involved in the theological disputes of Arianism.
Upon the whole, the creed is a cautious document. Though Arianism is attacked again in the clause was made man, which states that the Lord took something more than a human body, there is no attempt to forestall later controversies by a further definition of the meaning of the incarnation.
Let us give Arianism full honour for its noble work of missions in that age of deep despair which saw the dissolution of the ancient world. Nevertheless, this plausible Arian confession will not bear examination. It is only the philosophy of the day put into a Christian dress.
In the West it was as yet almost unknown. Even Marcellus was more disposed to avoid all technical terms than to lay stress on those which the council sanctioned. Yet all parties had learned caution at Nicæa. Marcellus disavowed Sabellianism; Eusebius avoided Arianism, and nobody seems to have disowned the creed as long as Constantine lived. The next great change was at Alexandria.
He also delivered the patriarch Eutychius from a false Origenistic notion, that the bodies of the blessed after the resurrection were not glorified, but lost their quality as bodies. There also he became warmly attached to St. Leander, who afterwards, as archbishop of Seville, greatly helped him in recovering Spain from Arianism to the Catholic faith.
It is true that the new Countess of Africa became a convert to Catholicism. But her first child was baptized by Arian priests, who rebaptized, at the same time, the Catholic slaves of Boniface's household. This marriage with a Vandal, these concessions to Arianism, gave immense scandal to the orthodox. Rumours of treason began to float about again.
And the Goths had a narrow miss of empire. The victories of Theodosius were won by Gothic strength. In the next century the Teutonic conquest of the West gave Arianism another lease of power. Once more the heresy was supreme in Italy, and Spain, and Africa. Once more it held and lost the future of the world.
Some even of its authors declared for Arianism with Euzoius, while others drew nearer to the Nicene faith like Acacius. On all sides the simpler doctrines were driving out the compromises. It was time for the Semiarians to bestir themselves if they meant to remain a majority in the East. The Nicenes seemed daily to gain ground.
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