13.4.14
Gothic Christianity - Wikipedia
Gothic Christianity - Wikipedia, the free encyclopedia
Gothic Christianity refers to the Christian religion of the Goths and sometimes the Gepids, Vandals, and Burgundians, who may have used Wulfila's translation of the Bible into Gothic and shared common doctrines and practices. Gothic Christianity is the earliest instance of the Christianization of a Germanic people, completed more than a century before the baptism of Frankish king Clovis I.
While one might suppose that the "Gothic Churches" of Europe were
built by the Goths, this is not the case. Few structures dating to the
Gothic era still exist in Europe, and those don't conform to the style
of Gothic architecture,
which dates to the Twelfth century. The term "Gothic architecture" was
originally a derogatory term meaning something like "crude and barbaric"
that did not really relate to the historical Goths.
The Gothic tribes were predominantly Christian for more than a century before they sacked Rome in the Fifth century.
The Gothic Christians were followers of a doctrine (Homoianism) associated by their opponents with the priest Arius.[1] The theological differences between this and mainstream Trinitarian Christianity are discussed under Arianism.
After their sack of Rome, the Visigoths moved on to occupy Spain and southern France. Having been driven out of France, the Spanish Goths formally embraced Catholicism at the Third Council of Toledo in 589.
Gothic Christianity refers to the Christian religion of the Goths and sometimes the Gepids, Vandals, and Burgundians, who may have used Wulfila's translation of the Bible into Gothic and shared common doctrines and practices. Gothic Christianity is the earliest instance of the Christianization of a Germanic people, completed more than a century before the baptism of Frankish king Clovis I.
While one might suppose that the "Gothic Churches" of Europe were
built by the Goths, this is not the case. Few structures dating to the
Gothic era still exist in Europe, and those don't conform to the style
of Gothic architecture,
which dates to the Twelfth century. The term "Gothic architecture" was
originally a derogatory term meaning something like "crude and barbaric"
that did not really relate to the historical Goths.
The Gothic tribes were predominantly Christian for more than a century before they sacked Rome in the Fifth century.
The Gothic Christians were followers of a doctrine (Homoianism) associated by their opponents with the priest Arius.[1] The theological differences between this and mainstream Trinitarian Christianity are discussed under Arianism.
After their sack of Rome, the Visigoths moved on to occupy Spain and southern France. Having been driven out of France, the Spanish Goths formally embraced Catholicism at the Third Council of Toledo in 589.
Nontrinitarianism - Wikipedia
Nontrinitarianism - Wikipedia, the free encyclopedia
Nontrinitarianism (or antitrinitarianism) refers to monotheistic belief systems, primarily within Christianity, which reject the mainstream Christian doctrine of the Trinity, namely, the teaching that God is three distinct hypostases or persons who are co-eternal, co-equal, and indivisibly united in one being or ousia.
According to churches that consider ecumenical council decisions final, trinitarianism was infallibly defined at the 4th-century ecumenical councils,[1][2][3] that of First Council of Nicaea, which declared the full divinity of the Son,[4] and the First Council of Constantinople, which declared the divinity of the Holy Spirit.[5] Some councils later than that of Nicaea (325) but earlier than that of Constantinople (381), such as the Council of Rimini (359), which has been described as "the crowning victory of Arianism",[6]
disagreed with the Trinitarian formula of the Council of Nicaea.
Nontrinitarians disagree with the findings of the Trinitarian Councils
for various reasons, including the belief that the writings of the Bible
take precedence over creeds
(a view shared by the mainline Protestant churches, which on the
contrary uphold the doctrine of the Trinity) or that there was a Great Apostasy prior to the Council. Church and State in Europe and the Middle East suppressed nontrinitarian belief as heresy from the 4th to 18th century, notably with regard to Arianism,[7][8] the teaching of Michael Servetus[9] and Catharism.[10] Today nontrinitarians represent a minority of professed Christians.
Nontrinitarian views differ widely on the nature of God, Jesus, and the Holy Spirit. Various nontrinitarian views, such as Adoptionism, Monarchianism, and Subordinationism existed prior to the formal definition of the Trinity doctrine in A.D. 325, 360, and 431, at the Councils of Nicaea, Constantinople, and Ephesus.[11] Nontrinitarianism was later renewed in the Gnosticism of the Cathars in the 11th through 13th centuries, in the Age of Enlightenment of the 18th century, and in some groups arising during the Second Great Awakening of the 19th century.
Modern nontrinitarian Christian groups or denominations include Christadelphians, Christian Scientists, The Church of Jesus Christ of Latter-day Saints, Dawn Bible Students, Friends General Conference, Iglesia ni Cristo, Jehovah's Witnesses, Living Church of God, Oneness Pentecostals, Members Church of God International, Unitarian Universalist Christians, The Way International, The Church of God, International and the United Church of God. Also, all branches of Judaism are non-trinitarian, and consider the God of the Hebrew Scriptures to be one singular Person, with no divisions, or multi-persons within. Islam considers Jesus to be a prophet but not divine.[12]
It has been described as anti-Trinitarian when compared to
Christianity, or in books written for a Western audience: Islam teaches
the absolute indivisibility of a supremely sovereign and transcendent god (see God in Islam),[13] and is further distinctly antitrinitarian as several verses of the Qur'an teach that the doctrine of Trinity is blasphemous.[14]
Nontrinitarianism (or antitrinitarianism) refers to monotheistic belief systems, primarily within Christianity, which reject the mainstream Christian doctrine of the Trinity, namely, the teaching that God is three distinct hypostases or persons who are co-eternal, co-equal, and indivisibly united in one being or ousia.
According to churches that consider ecumenical council decisions final, trinitarianism was infallibly defined at the 4th-century ecumenical councils,[1][2][3] that of First Council of Nicaea, which declared the full divinity of the Son,[4] and the First Council of Constantinople, which declared the divinity of the Holy Spirit.[5] Some councils later than that of Nicaea (325) but earlier than that of Constantinople (381), such as the Council of Rimini (359), which has been described as "the crowning victory of Arianism",[6]
disagreed with the Trinitarian formula of the Council of Nicaea.
Nontrinitarians disagree with the findings of the Trinitarian Councils
for various reasons, including the belief that the writings of the Bible
take precedence over creeds
(a view shared by the mainline Protestant churches, which on the
contrary uphold the doctrine of the Trinity) or that there was a Great Apostasy prior to the Council. Church and State in Europe and the Middle East suppressed nontrinitarian belief as heresy from the 4th to 18th century, notably with regard to Arianism,[7][8] the teaching of Michael Servetus[9] and Catharism.[10] Today nontrinitarians represent a minority of professed Christians.
Nontrinitarian views differ widely on the nature of God, Jesus, and the Holy Spirit. Various nontrinitarian views, such as Adoptionism, Monarchianism, and Subordinationism existed prior to the formal definition of the Trinity doctrine in A.D. 325, 360, and 431, at the Councils of Nicaea, Constantinople, and Ephesus.[11] Nontrinitarianism was later renewed in the Gnosticism of the Cathars in the 11th through 13th centuries, in the Age of Enlightenment of the 18th century, and in some groups arising during the Second Great Awakening of the 19th century.
Modern nontrinitarian Christian groups or denominations include Christadelphians, Christian Scientists, The Church of Jesus Christ of Latter-day Saints, Dawn Bible Students, Friends General Conference, Iglesia ni Cristo, Jehovah's Witnesses, Living Church of God, Oneness Pentecostals, Members Church of God International, Unitarian Universalist Christians, The Way International, The Church of God, International and the United Church of God. Also, all branches of Judaism are non-trinitarian, and consider the God of the Hebrew Scriptures to be one singular Person, with no divisions, or multi-persons within. Islam considers Jesus to be a prophet but not divine.[12]
It has been described as anti-Trinitarian when compared to
Christianity, or in books written for a Western audience: Islam teaches
the absolute indivisibility of a supremely sovereign and transcendent god (see God in Islam),[13] and is further distinctly antitrinitarian as several verses of the Qur'an teach that the doctrine of Trinity is blasphemous.[14]
Contents
- 1 Forms
- 2 History
- 3 Points of dissent
- 4 Purported pagan origins
- 5 Christian groups
- 6 People
- 7 See also
- 8 Notes
- 9 External links
Christian conditionalism - Wikipedia
Christian conditionalism - Wikipedia, the free encyclopedia
In Christian theology, conditionalism or conditional immortality is a concept of special salvation in which the gift of immortality is attached to (conditional upon) belief in Jesus Christ. This doctrine is based in part upon another theological argument, that if the human soul is naturally mortal, immortality ("eternal life")
is therefore granted by God as a gift. This viewpoint stands in
contrast to the more popular doctrine of the "natural immortality" of
the soul. Conditionalism is usually paired with mortalism and annihilationism, the belief that the unsaved will be ultimately destroyed and cease to exist, rather than suffer unending torment in hell. The view is also connected with the idea of soul sleep, in which the dead sleep unconscious until the Resurrection of the Dead to stand for a Last Judgment before the World to Come.
In Christian theology, conditionalism or conditional immortality is a concept of special salvation in which the gift of immortality is attached to (conditional upon) belief in Jesus Christ. This doctrine is based in part upon another theological argument, that if the human soul is naturally mortal, immortality ("eternal life")
is therefore granted by God as a gift. This viewpoint stands in
contrast to the more popular doctrine of the "natural immortality" of
the soul. Conditionalism is usually paired with mortalism and annihilationism, the belief that the unsaved will be ultimately destroyed and cease to exist, rather than suffer unending torment in hell. The view is also connected with the idea of soul sleep, in which the dead sleep unconscious until the Resurrection of the Dead to stand for a Last Judgment before the World to Come.
State church of the Roman Empire - Wikipedia
State church of the Roman Empire - Wikipedia, the free encyclopedia
The state church of the Roman Empire was established on 27 February 380 with the Edict of Thessalonica, when Emperor Theodosius I made Nicene Christianity the Empire's sole authorized religion.[1][2] Unlike Constantine I, who with the Edict of Milan of 313 had established tolerance for Christianity without placing it above other religions[3] and whose involvement in matters of the Christian faith
extended to convoking councils of bishops who were to determine
doctrine and to presiding at their meetings, but not to determining
doctrine himself,[4] Theodosius established a single Christian doctrine, which he specified as that professed by Pope Damasus I of Rome and Pope Peter II of Alexandria, as the state's official religion.
Earlier in the 4th century, following the Diocletianic Persecution and the Donatist controversy that arose following it, Constantine convened councils of Christian bishops to define an orthodox,
or correct, Christian faith, expanding on earlier Christian councils.
Numerous councils were held during the 4th and 5th centuries, but
Christianity continued to suffer rifts and schisms surrounding the
issues of Arianism, Nestorianism, and Miaphysitism. In the 5th century, the Western Empire decayed as a polity, with Rome being sacked in 410 and 455, and Romulus Augustus, the last nominal Western Emperor, being forced by Odoacer to abdicate in 476. However, apart from the aforementioned schisms, the church as an institution persisted in communion, if not without tension, between the east and west. In the 6th century Justinian I
recovered Italy and other sections of the western Mediterranean shore.
The empire soon lost most of these gains, but held Rome, as part of the Exarchate of Ravenna, until 751. The Muslim conquests of the 7th century would begin a process of converting most of the Christian world in West Asia and North Africa to Islam, severely weakening both the Byzantine Empire
and its church. Missionary activity directed from Constantinople did
not lead to a lasting expansion of the power of the empire's state
church, since areas outside the empire's political and military control
set up their own distinct state churches, as in the case of Bulgaria in 919.
Justinian definitively established caesaropapism,[5][contradiction]
believing "he had the right and duty of regulating by his laws the
minutest details of worship and discipline, and also of dictating the
theological opinions to be held in the Church".[6]
He established the bishops of Rome, Constantinople, Alexandria,
Antioch, and Jerusalem as the leadership of the Imperial church,
referred to as the Pentarchy. By his time, the churches that now form Oriental Orthodoxy
had already seceded from the state church, while in the west
Christianity was mostly subject to the laws and customs of nations that
owed no allegiance to the emperor.[7] While eastern-born popes
who were appointed or at least confirmed by the emperor continued to be
loyal to him as their political lord, they refused to accept his
authority in religious matters,[8] or the authority of such a council as the imperially convoked Council of Hieria. Pope Gregory III (731-741) was the last to ask the Byzantine ruler to ratify his election.[9][10] With the crowning of Charlemagne on 25 December 800 AD as Imperator Romanorum by his ally, Pope Leo III, the de facto
political split between east and west became irrevocable and the church
in the west was clearly no longer part of the state church of the
Eastern Roman Empire. Spiritually, the Chalcedonian Church,
as a communion broader than the imperial state church, continued to
persist as a unified entity, at least in theory, until the Great Schism and its formal division with the mutual excommunication in 1054 of Rome and Constantinople. Where the emperor's power remained, the state church developed into a form of caesaropapism.[11] It was finally extinguished with the Fall of Constantinople in 1453.
Western missionary activities created a communion of churches that
extended beyond the empire, a communion predating the establishment of
the state church. The obliteration of the Empire's boundaries by Germanic peoples and an outburst of missionary activity among these peoples, who had no direct links with the Eastern Roman Empire, and among Celtic peoples,
who had never been part of the Roman Empire, fostered the idea of a
universal church free from association with a particular state.[12]
On the contrary, "in the East Roman or Byzantine view, when the Roman
Empire became Christian, the perfect world order willed by God had been
achieved: one universal empire was sovereign, and coterminous with it
was the one universal church"; and the state church came, by the time of
the demise of the empire in 1453, to merge psychologically with it to
the extent that its bishops had difficulty in thinking of Christianity
without an emperor.[13][14]
Modern authors refer to this state church in a variety of ways: as the catholic church, the orthodox church, the imperial church, the imperial Roman church, or the Byzantine church, although some of these terms are also used for wider communions extending outside the Roman Empire.[15] Its legacy carries on, directly or indirectly, in today's Roman Catholic Church and Eastern Orthodox Church, as well as in others, such as the Anglican Communion.
The state church of the Roman Empire was established on 27 February 380 with the Edict of Thessalonica, when Emperor Theodosius I made Nicene Christianity the Empire's sole authorized religion.[1][2] Unlike Constantine I, who with the Edict of Milan of 313 had established tolerance for Christianity without placing it above other religions[3] and whose involvement in matters of the Christian faith
extended to convoking councils of bishops who were to determine
doctrine and to presiding at their meetings, but not to determining
doctrine himself,[4] Theodosius established a single Christian doctrine, which he specified as that professed by Pope Damasus I of Rome and Pope Peter II of Alexandria, as the state's official religion.
Earlier in the 4th century, following the Diocletianic Persecution and the Donatist controversy that arose following it, Constantine convened councils of Christian bishops to define an orthodox,
or correct, Christian faith, expanding on earlier Christian councils.
Numerous councils were held during the 4th and 5th centuries, but
Christianity continued to suffer rifts and schisms surrounding the
issues of Arianism, Nestorianism, and Miaphysitism. In the 5th century, the Western Empire decayed as a polity, with Rome being sacked in 410 and 455, and Romulus Augustus, the last nominal Western Emperor, being forced by Odoacer to abdicate in 476. However, apart from the aforementioned schisms, the church as an institution persisted in communion, if not without tension, between the east and west. In the 6th century Justinian I
recovered Italy and other sections of the western Mediterranean shore.
The empire soon lost most of these gains, but held Rome, as part of the Exarchate of Ravenna, until 751. The Muslim conquests of the 7th century would begin a process of converting most of the Christian world in West Asia and North Africa to Islam, severely weakening both the Byzantine Empire
and its church. Missionary activity directed from Constantinople did
not lead to a lasting expansion of the power of the empire's state
church, since areas outside the empire's political and military control
set up their own distinct state churches, as in the case of Bulgaria in 919.
Justinian definitively established caesaropapism,[5][contradiction]
believing "he had the right and duty of regulating by his laws the
minutest details of worship and discipline, and also of dictating the
theological opinions to be held in the Church".[6]
He established the bishops of Rome, Constantinople, Alexandria,
Antioch, and Jerusalem as the leadership of the Imperial church,
referred to as the Pentarchy. By his time, the churches that now form Oriental Orthodoxy
had already seceded from the state church, while in the west
Christianity was mostly subject to the laws and customs of nations that
owed no allegiance to the emperor.[7] While eastern-born popes
who were appointed or at least confirmed by the emperor continued to be
loyal to him as their political lord, they refused to accept his
authority in religious matters,[8] or the authority of such a council as the imperially convoked Council of Hieria. Pope Gregory III (731-741) was the last to ask the Byzantine ruler to ratify his election.[9][10] With the crowning of Charlemagne on 25 December 800 AD as Imperator Romanorum by his ally, Pope Leo III, the de facto
political split between east and west became irrevocable and the church
in the west was clearly no longer part of the state church of the
Eastern Roman Empire. Spiritually, the Chalcedonian Church,
as a communion broader than the imperial state church, continued to
persist as a unified entity, at least in theory, until the Great Schism and its formal division with the mutual excommunication in 1054 of Rome and Constantinople. Where the emperor's power remained, the state church developed into a form of caesaropapism.[11] It was finally extinguished with the Fall of Constantinople in 1453.
Western missionary activities created a communion of churches that
extended beyond the empire, a communion predating the establishment of
the state church. The obliteration of the Empire's boundaries by Germanic peoples and an outburst of missionary activity among these peoples, who had no direct links with the Eastern Roman Empire, and among Celtic peoples,
who had never been part of the Roman Empire, fostered the idea of a
universal church free from association with a particular state.[12]
On the contrary, "in the East Roman or Byzantine view, when the Roman
Empire became Christian, the perfect world order willed by God had been
achieved: one universal empire was sovereign, and coterminous with it
was the one universal church"; and the state church came, by the time of
the demise of the empire in 1453, to merge psychologically with it to
the extent that its bishops had difficulty in thinking of Christianity
without an emperor.[13][14]
Modern authors refer to this state church in a variety of ways: as the catholic church, the orthodox church, the imperial church, the imperial Roman church, or the Byzantine church, although some of these terms are also used for wider communions extending outside the Roman Empire.[15] Its legacy carries on, directly or indirectly, in today's Roman Catholic Church and Eastern Orthodox Church, as well as in others, such as the Anglican Communion.
12.4.14
Ecumenical creeds - Wikipedia
Ecumenical creeds - Wikipedia, the free encyclopedia
Ecumenical creeds is an umbrella term used in the Western Church to refer to the Nicene Creed, the Apostles' Creed, the Chalcedonian Creed, and the Athanasian Creed. The ecumenical creeds are also known as the universal creeds. These creeds are accepted by almost all mainstream Christian denominations in the western church, including the Roman Catholic Church, Anglican churches and Lutheran churches. A creed by definition is a summary or statement of what one believes. It originates from the Latin credo meaning "I Believe."
The Eastern Orthodox Church accepts the Nicene Creed, but does not use the Apostles' Creed or the Athanasian Creed.
The United Methodist Church accepts[1] the Apostle's Creed[2] and Nicene Creed,[3] but does not use the Athanasian Creed.[4]
Ecumenical creeds is an umbrella term used in the Western Church to refer to the Nicene Creed, the Apostles' Creed, the Chalcedonian Creed, and the Athanasian Creed. The ecumenical creeds are also known as the universal creeds. These creeds are accepted by almost all mainstream Christian denominations in the western church, including the Roman Catholic Church, Anglican churches and Lutheran churches. A creed by definition is a summary or statement of what one believes. It originates from the Latin credo meaning "I Believe."
The Eastern Orthodox Church accepts the Nicene Creed, but does not use the Apostles' Creed or the Athanasian Creed.
The United Methodist Church accepts[1] the Apostle's Creed[2] and Nicene Creed,[3] but does not use the Athanasian Creed.[4]
References
- "Our Common Heritage as Christians". The United Methodist Church. Retrieved 2007-06-24.
- "The Apostles' Creed". The United Methodist Church GBGM. Retrieved 2007-06-24.
- "The Nicene Creed". The United Methodist Church GBGM. Retrieved 2007-06-24.
- "Is the United Methodist Church a Creedal Church? by G. Richard Jansen". Colorado State University. Retrieved 2007-06-24.
See also
External links
Arianism, early Christianity, and Islam - Influences & Connections
From what I have read here, Arianism was very strong in first century Christianity dumped it only after strong opposition played out, and even then not completely. Arianist traditions continued strong in western Christian and in north Africa centres, both areas having traditionally expressed independence and a desire not to be controlled by central Christian centers
Origin of Islam from Arianism
Christianity, Modern Arianism, and Islam | Gates of Vienna
Arianism vs. Catholicism – Christianity's "civil war"
Arianism Today
First Council of Nicaea - Wikipedia, the free encyclopedia
Arianism - Wikipedia, the free encyclopedia
Arianism is the theological teaching attributed to Arius (ca. 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,[1] and then, after his death, pronounced a heretic again at the Ecumenical First Council of Constantinople of 381.[2] 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. This belief is grounded in the Gospel of John (14:28)[3]
passage: "You heard me say, 'I am going away and I am coming back to
you.' If you loved me, you would be glad that I am going to the Father,
for the Father is greater than I."
See also Colossians 1:15—"He is the image of the invisible God, the
firstborn of all creation;"; also, Revelation 3:14—"These are the things
that the Amen says, the faithful and true witness, the beginning of the
creation by God"; and Proverbs 8:22–29.
Arianism is defined as those teachings attributed to Arius, supported by the Council of Rimini, which are in opposition to the post-Nicaean Trinitarian Christological doctrine, as determined by the first two Ecumenical Councils and currently maintained by the Roman Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East, all Reformation-founded Protestant
churches (Lutheran, Reformed/Presbyterian, and Anglican), and a large
majority of groups founded after the Reformation and calling themselves
Protestant (such as Methodist, Baptist, most Pentecostals). Modern
groups which may be seen as espousing some of the principles of Arianism
include Unitarians, Oneness Pentecostals, Members Church of God International, the Church of Jesus Christ of Latter-day Saints, Jehovah's Witnesses, Iglesia ni Cristo and Branhamism, though the origins of their beliefs are not necessarily attributed to the teachings of Arius.[4] "Arianism" is also often used to refer to other nontrinitarian theological systems of the 4th century, which regarded Jesus Christ—the Son of God, the Logos—as either a created being (as in Arianism proper and Anomoeanism), or as neither uncreated nor created in the sense other beings are created (as in Semi-Arianism).
Origin of Islam from Arianism
Christianity, Modern Arianism, and Islam | Gates of Vienna
Arianism vs. Catholicism – Christianity's "civil war"
Arianism Today
First Council of Nicaea - Wikipedia, the free encyclopedia
Arianism - Wikipedia, the free encyclopedia
Arianism is the theological teaching attributed to Arius (ca. 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,[1] and then, after his death, pronounced a heretic again at the Ecumenical First Council of Constantinople of 381.[2] 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. This belief is grounded in the Gospel of John (14:28)[3]
passage: "You heard me say, 'I am going away and I am coming back to
you.' If you loved me, you would be glad that I am going to the Father,
for the Father is greater than I."
See also Colossians 1:15—"He is the image of the invisible God, the
firstborn of all creation;"; also, Revelation 3:14—"These are the things
that the Amen says, the faithful and true witness, the beginning of the
creation by God"; and Proverbs 8:22–29.
Arianism is defined as those teachings attributed to Arius, supported by the Council of Rimini, which are in opposition to the post-Nicaean Trinitarian Christological doctrine, as determined by the first two Ecumenical Councils and currently maintained by the Roman Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East, all Reformation-founded Protestant
churches (Lutheran, Reformed/Presbyterian, and Anglican), and a large
majority of groups founded after the Reformation and calling themselves
Protestant (such as Methodist, Baptist, most Pentecostals). Modern
groups which may be seen as espousing some of the principles of Arianism
include Unitarians, Oneness Pentecostals, Members Church of God International, the Church of Jesus Christ of Latter-day Saints, Jehovah's Witnesses, Iglesia ni Cristo and Branhamism, though the origins of their beliefs are not necessarily attributed to the teachings of Arius.[4] "Arianism" is also often used to refer to other nontrinitarian theological systems of the 4th century, which regarded Jesus Christ—the Son of God, the Logos—as either a created being (as in Arianism proper and Anomoeanism), or as neither uncreated nor created in the sense other beings are created (as in Semi-Arianism).
Contents
- 1 Origin
- 2 Beliefs
- 3 First Council of Nicaea and its aftermath
- 4 Theological debates
- 5 Theodosius and the Council of Constantinople
- 6 Later debates
- 7 Early medieval Germanic kingdoms
- 8 Remnants in the West, 5th–7th century
- 9 "Arian" as a polemical epithet
- 10 Arianism resurfaces after the Reformation, 16th century
- 11 See also
- 12 References
- 13 External links
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