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Journal articles on the topic 'Arianismo'
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Lorenzo-Arza, Mikel. "Estética fascista y narrativas racistas en «Los pilotos de altura» (1929) y «La estrella del capitán Chimista» (1930)." Castilla. Estudios de Literatura, no. 9 (March 29, 2018): 153. http://dx.doi.org/10.24197/cel.9.2018.153-175.
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La publicación dos últimas novelas de la trilogía barojiana “El mar” coinciden con el auge del fascismo y la difusión de los símbolos y mitos culturales que configuran su entramado ideológico. Por estas fechas muchos de los artículos periodísticos de Pío Baroja se enfocan en cuestiones candentes en la atmósfera intelectual europea como la cuestión judía, la popularización de las teorías racistas o el desencanto por la atonía de la vida política que se identifica con el fracaso de las democracias parlamentarias. Este artículo extiende el interés barojiano por el fascismo más allá de sus opúsculos y lo integra también en estas novelas que coquetean con el culto al vitalismo, el repudio por el materialismo de cuño marxista o la paulatina aproximación del fascismo hacia la ariosofía. La conexión estética y emocional de ciertos personajes de estas novelas con la cultura fascista no se explica tanto por un compromiso político de Baroja sino por la necesidad de satisfacer ciertos intereses editoriales y gustos populares del momento.
 
 
 
 
 Palabras claves: Narrativa racista-fascismo-novelas de aventuras-antisemitismo-arianismo
 Keywords: Rascism-fascism-adventure novels-anti semitism-arianism
 
 
 
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Póvoa, Carlos Alberto. "A PROPÓSITO DO ANTI-SEMITISMO." Caminhos de Geografia 2, no. 3 (2001): 41–46. http://dx.doi.org/10.14393/rcg2315259.
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The text looks for to show that the " Aryan " individual doesn't exist and yes a systematic prejudice against the Jews. They created an identity to strengthen the anti-
 Semitism. European intellectuals involved in the constants explanations on the arianismo, they try without success to explain the raíz of this superior race the one of the Jews.
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Félix, Pe Élcio Rubens Mota. "A controvérsia sobre a divindade do Espírito Santo no século IV (d.C.)." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 80 (March 25, 2013): 111. http://dx.doi.org/10.19176/rct.v0i80.14407.
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A controvérsia sobre a divindade do Espírito Santo foi um dos conflitos teológicos, dentre vários, ocorridos no século IV (d.C.). Esta controvérsia e o arianismo são os destaques, num contexto de grandes conflitos teológicos e políticos e devido à instabilidade do império romano: seu apogeu e eminente declínio. Neste contexto desenvolve-se a controvérsia sobre a divindade do Espírito Santo, tema do nosso trabalho. O presente trabalho abordará esta temática do conflito, bem como os agentes envolvidos, e do surgimento do Concílio convocado, especialmente em reação aos debates trinitário-teológicos da época, mas principalmente por causa da controvérsia sobre a divindade do Espírito Santo.
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Pohlmann, Janira Feliciano. "Os Hinos de Ambrósio e a Formação de uma Identidade Cristã Nicena." Mosaico 11, no. 2 (2018): 111. http://dx.doi.org/10.18224/mos.v11i2.6268.
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Neste artigo, analisamos cinco dos quatorze hinos compostos por Ambrósio, bispo de Milão: Aeterne rerum conditor, Iam surgit hora tertia, Deus creator omnium, Grates tibi, Iesu, novas, e Apostolorum passio. Tais textos foram produzidos durante o chamado Conflito das Basílicas, um período de confrontos entre Ambrósio e sua eclésia contra o partido ariano milanês e contra o imperador Valentiniano II. Interessou-nos saber como estes hinos auxiliaram na construção de um discurso que pregava a ortodoxia nicena. Observamos, ainda, que ao passo que o bispo milanês elaborava tal ortodoxia e ensinava os princípios de sua fé, construía e fortalecia seu espaço de atuação em terras romano-ocidentais governadas pelo imperador Valentiniano II, próclive ao arianismo protegido por sua mãe, Justina.
 
 The Ambrose Hymns and the Formation of a Nicene Christian Identity 
 
 In this article, we analyze five of the fourteen hymns composed by Ambrose, bishop of Milan: Aeterne rerum conditor, Iam surgit hora tertia Deus creator omnium, Grates tibi, Iesu, novas, and Apostolorum passio. Such texts were produced during the Conflict of the Basilicas, a period of confrontations between Ambrose and his ecclesia against the Aryan Milanese party and against the emperor Valentinian II. We are interested to know how these hymns helped in the construction of a discourse that preached the Nicene orthodoxy. We also note that while the Milanese bishop elaborated such orthodoxy and he taught the principles of his faith, he built and strengthened his space in Roman-Western lands that were ruled by the emperor Valentinian II, an augustus inclined to Arianism protected by his mother, Justina.
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Boy, Renato Viana. "Barbárie e Heresia: um perspectiva religiosa para o estudo da História das Guerras - século VI." SIGNUM - Revista da ABREM 11, no. 2 (2011): 20. http://dx.doi.org/10.21572/2177-7306.2011.v11.n2.02.
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História das Guerras, de Procópio de Cesareia (490-562), narra as guerras promovidas pelo imperador bizantino Justiniano, visando à restauração dos antigos domínios imperiais no Mediterrâneo. Nessas narrativas, o historiador apresenta fundamentos ideológicos que justificam as ações militares do império. Entre eles, está o fato de os antigos territórios romanos estarem então sob domínio bárbaro e estes romperem com uma unidade romana. Um elemento fundamental na constituição dessa unidade estava no pertencimento da população à religião cristã, livre de práticas heréticas.Assim, a luta contra os bárbaros apresentava também um aspecto de defesa do cristianismo contra outros tipos de culto, em especial, o arianismo. A proposta aqui é analisar como Procópio articula uma aproximação entre os conceitos de barbarie e heresia na História das Guerras, justificando ascampanhas de Justiniano como o ataque de um Império cristão a populações bárbaras e heréticas.
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Vieira, Italo Lemos, and Vinicius da Silva Vieira. "Patrística ambrosiana: aspectos filosóficos e contribuições para a Teologia." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 14, no. 2 (2020): 623–35. http://dx.doi.org/10.20890/reflexus.v14i2.2421.
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O presente artigo tem por objetivo discutir, de modo ensaístico, aspectos filosóficos presentes na patrística de Santo Ambrósio de Milão, bem como as contribuições que esta fornece para o campo teológico. O referido Padre da Igreja é concorde com Orígenes, uma vez que ambos engendraram pelo diálogo e tentativa de fusão entre a filosofia e o cristianismo. Nas ideias e escritos ambrosianos, percebemos aguçada influência filosófica do estoicismo, que apregoa a extirpação das paixões e a busca das virtudes como meios de o indivíduo alcançar a felicidade. No que concerne ao campo teológico, foram muitas as contribuições da patrística ambrosiana, perpassando os âmbitos exegético, dogmático, ético-moral e litúrgico, sendo dignos de nota os combates que empreendeu contra as heresias insurgentes em seu tempo – Arianismo, Novacianismo e Apolinarismo –, o que marcou profundamente o seu compromisso com a Verdade, que é Cristo, e, consequentemente com a doutrina de Sua Igreja.
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Pereira, Reginaldo Bello, and Daniel Barros de Lima. "PANORAMA HISTÓRICO DO DOGMA TRINITÁRIO DO CONCÍLIO DE NICÉIA ATÉ O DE CONSTANTINOPLA." Pax Domini 2, no. 2 (2018): 122–45. http://dx.doi.org/10.32808/paxdomini.v2i2.17.
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Este artigo apresenta um panorama histórico cujo objetivo é o de fazer uma análise sobre a formulação do dogma Trinitário abordando do concílio de Niceia até o de Constantinopla. A metodologia empregada neste estudo foi a histórica bibliográfica, utilizando livros de autores renomados tais como GONZÁLEZ, Justo L., KELLY, J. N. D, PELIKAN, Jaroslov., WALKER, Wiliston., OLSON, Roger. O resultado de toda essa análise histórica é o de que o concílio de Nicéa foi realizado a partir de uma ordem de Constantino afim de propor um fim às conturbações teológicas acerca da divindade de Cristo promovidas pelo arianismo. E, anos depois é realizado o concílio de Constantinopla cuja finalidade foi a de ressaltar a divindade do Filho, acrescentar a sua humanidade e acrescentando também a divindade do Espírito Santo. A importância de se estudar os dogmas e as doutrinas do cristianismo é valorável por conceder o poder de não transformar o cristianismo numa religião mitológica servindo apenas como uma solução terapêutica. O importante não é só conhecer as doutrinas, mas também pensamentos divergentes à doutrina Trinitária. Pois a formulação do dogma Trinitário só foi possível a partir dos pensamentos arianistas.
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Ruas Benedito, Marcos Gabriel. "Os heresiarcas germânicos: a imagem do bárbaro ariano na Historia Francorum de Gregório de Tours." Medievalis 12, no. 1 (2024): 129–44. http://dx.doi.org/10.55702/medievalis.v12i1.55891.
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Procura-se compreender a construção da imagem herética atribuída aos bárbaros germânicos praticantes do cristianismo em sua vertente ariana a partir da análise da obra informalmente conhecida como Historia Francorum (ou História dos Francos), escrita por Gregório de Tours. Para tanto, busca-se empregar uma abordagem plural, isto é, dando igual atenção ao sujeito escritor da narrativa histórica apresentada e aos sujeitos representados na mesma narrativa, na qual Gregório é visto como possuindo o ponto de vista de um historiador, além da denotação de seu projeto histórico em um sentido mais amplo, características consideradas como sendo de suma importância para a compreensão de sua obra magna. Também visa-se enfatizar a complexidade do arianismo enquanto doutrina, delimitando sua origem e teologia, bem como sua relação com os povos germânicos, com o objetivo de clarificar equívocos ocasionados por visões enviesadas a serviço de uma certa ideologia e deturpações instigadas por olhares narrativos de terceiros. Finalmente, pode-se compreender de que maneira o projeto histórico do bispo de Tours se utiliza de uma representação construída pelo autor dos povos germânicos “bárbaros” arianos a fim de favorecer uma visão providencialista da História e do mundo a sua volta, assim como denotar os possíveis efeitos da compreensão de projetos históricos como os do bispo no instigar de diferentes discussões historiográficas.
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Pane, Exson. "Study of the Pre-existence of Christ According to the Jehovah’s Witnesses." Jurnal Koinonia 13, no. 2 (2021): 88–105. http://dx.doi.org/10.35974/koinonia.v13i2.2644.
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One of the foundational teaching in the history of Christianity is the existence of Christ. Mostly Christians believed that Christ already exist prior His incarnation. Jesus was with the Father, and Holy Spirit. They are co-exist , no beginning and no end, they are eternal from eternity to eternity. However, Arianism rejected the traditional view of the Christianity regarding Christ existence. The Arianism’s view regarding the pre-existence of Christ admired by the Jehovah’s Witnesses. Jehovah’s Witnesses believed that was exist prior to His incarnation but not co-exist with the Father. Christ is only begotten son of the Father as the first creation and Father endowed Christ the divinity.
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Lawolo, Aprianus. "Memahami Konsep Dua Kodrat Yesus: Sebuah Tinjauan Teologis Menurut Injil Yohanes 1." DIDASKO: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (2022): 53–71. http://dx.doi.org/10.52879/didasko.v2i1.42.
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This study tries to answer the theological concept of the two unmixed natures of Jesus based on the Gospel of John 1. Where the two natures in the person of Jesus become one of the most important doctrines in Christianity. Through His incarnation of the virgin Mary, Jesus Christ obtained His humanity through His eternally possessed divinity. However, there have been various accounts of the second, such as the nature of Jesus. Arianism believes that the divinity of Jesus was imperfect. Apart from Arianism, adoptionism is an understanding that believes that Jesus was only a creation of God who was "raised" to be the Son of God and then he was given power. Thus, if Jesus was not fully God and not fully human, how did he provide man for God's salvation and unification (theosis)? To answer this, the writer uses the method of studying literature or literature by interacting with other texts such as the Bible and the writings of the Church Fathers. The results of the author's research conclude that Jesus still has a divine nature and a human nature, and that the two natures above Jesus are not mixed, cannot be separated, and do not change. In the end, these two natures guide humans to unite with God (theosis).AbstrakPenelitian ini mencoba untuk menjawab tentang Konsep Teologis dua Kodrat Yesus yang tidak saling bercampur aduk berdasarkan Injil Yohanes 1. Dimana kedua kodrat yang ada di dalam pribadi Yesus menjadi salah satu doktrin dalam Kekristenan yang sangat penting. Yesus Kristus mendapatkan kemanusiaan-Nya melalui inkarnasi-Nya dari perawan Maria, sedangkan keilahian-Nya sudah sejak kekal Ia miliki. Akan tetapi, muncul berbagai pertentangan tentang kedua kodrat Yesus seperti Arianisme yang percaya bahwa keilahian Yesus tidak sempurna. Selain Arianisme, Adopsionisme adalah paham yang mempercayai bahwa Yesus hanyalah ciptaan Allah yang “diangkat” menjadi Putra Allah lalu Ia diberikan kuasa. Dengan begitu, jika Yesus tidak sepenuhnya Allah dan tidak sepenuhnya manusia bagaimana Yesus membawa manusia kepada keselamatan dan penyatuan akan Allah (theosis)? Untuk menjawab hal tersebut penulis menggunakan metode studi literatur atau pustaka dengan berintraksi pada teks teks lain seperti Alkitab, dan tulisan dari Bapa-bapa Gereja. Berdasarkan hasil penelitian tersebut penulis menyimpulkan bahwa Yesus tetaplah memiliki kodrat ilahi dan kodrat manusia dimana kedua kodrat tersebut satu di dalam pribadi Yesus namun tidak bercampur aduk, tidak dapat dipisahkan, tidak terbagi, dan tidak berubah hingga pada akhirnya kedua kodrat Yesus inilah yang menuntun manusia kepada penyatuan akan Allah (theosis).
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Amado, Antonio Tadeu F. "TEOLOGIA, FÉ E RAZÃO EM ISAAC NEWTON." LEOPOLDIANUM 43, no. 119-20 (2017): 46. http://dx.doi.org/10.58422/releo2017.e736.
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Neste ensaio, pretendo apresentar um Isaac Newton (1642-1727) que revelaum aspecto essencial da sua personalidade intelectual que se encontravaausente em sua imagem tradicional. Após sua morte deixou um volumosoconjunto de manuscritos não publicados, em sua maior parte inacabados,que estão diretamente ligados a religião. Combinou uma mistura muitointeressante de erudição bíblica moderna com uma aplicação à compreensãodo Livro Sagrado (a Bíblia); exegeses dos livros apocalípticos eproféticos, história da Igreja antiga, estudos sobre instituições judaicas,uma cronologia, etc. Esses textos, receberam desde a década de setenta doséc XX, uma crescente atenção científica. Newton escreveu muito sobrea Bíblia como um documento histórico, sobre a precisão da cronologiabíblica e sobre a mensagem da bíblica; com uma firme convicção de que,na leitura apropriada do texto bíblico haveria um plano para a históriahumana e mundial.Suas indagações teológicas giram ao redor de uma interpretação altamenteheterodoxa do Apocalipse de São João e sua relação com as Profeciasde Daniel, adotando uma interpretação protestante que identifica a bestiabicorne (Apo 13, 11) com a Igreja Católica ocidental, indo mais além,ao identificar seu nascimento na Igreja trinitária que se impôs no séc.IV como resultado da chamada controvérsia ariana. Desse modo, IsaacNewton se situava clandestinamente na posição herética tanto para aIgreja Católica como para a Igreja Anglicana (protestante), da qual eraum crente fervoroso, pois considerava o dogma da Santíssima Trindadecomo una corrupção alheia ao cristianismo primitivo. O artigo pretendeoferecer uma explicação, contrariando o sentido das opiniões para essecomportamento de Newton, não o considerando nem convertido ao arianismo,tampouco herético, parecendo mais uma atitude rebelde contra a tradição aceita e influenciado por alguns fatos históricos da época. No entanto continua sendo uma questão em aberto.
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Cvetkovic, Carmen Angela. "Marilyn Dunn, 'Arianism'." Journal of Cognitive Historiography 9, no. 1 (2024): 129–32. https://doi.org/10.1558/jch.28540.
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Hermawan, Peter. "Kesehakikatan Bapa, Putra, dan Roh Kudus dalam Perspektif St. Athanasius dan Relevansinya dalam Dei Verbum Art. 2-4." Felicitas 3, no. 1 (2023): 17–30. http://dx.doi.org/10.57079/feli.v3i1.102.
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The early church believed that Jesus Christ is the resurrected Son of God and the Savior who is inseparably and incomparably united with the Father. However, faith in the Trinity became problematic when Christianity entered the realm of ancient Greek thought. In the 4th century AD, there were heretics called Arianism and semi-Arianism, Pneumatomachoi. The followers of Arianism did not recognize the Son's relationship with God the Father. The Pneumatomachoi, on the other hand, did not believe in the attribution of the Holy Spirit to God the Father and the Son. St. Athanasius, a member of the Council of Nicene I, sought to defend the inerrancy of God the Father, Son, and Holy Spirit from the dangers of the heretics of Arianism and semi- Arianism. St. Athanasius in the face of Arianism asserted that the Son was not created, but born. Thus, God the Father and the Son are one. Then, confronting Semi-Arianism, St. Athanasius said the Holy Spirit is one with the Father and the Son and is not created. The Holy Spirit comes from the Son. Dei Verbum art.2-4 also states that God the Father, Son, and Holy Spirit are one as taught by St. Athansius.
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GAZZOTTI, DANILO MEDEIROS. "A difusão do Priscilianismo pela Gallaecia: o testemunho de Idácio de Chaves * The diffusion of Priscillianism for through Gallaecia: the testimony of Hydatius of Chaves." História e Cultura 1, no. 1 (2012): 71. http://dx.doi.org/10.18223/hiscult.v1i1.465.
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<p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span style="font-family: ">O presente artigo tem o intuito de realizar uma análise da crônica do bispo Idácio de Chaves. Esse episcopal era um fiel seguidor do Concílio de Niceia e, por isso, era totalmente contra as interpretações cristãs que diferiam da oficial, o cristianismo ortodoxo. Na região de seu episcopado, Idácio teve que lidar com uma interpretação cristã chamada de priscilianismo, a qual teve muita aceitação pela população. Apesar de não ser adotada em larga escala por um povo bárbaro, como o arianismo, a mesma acabou se difundido de tal modo na região da <em>Gallaecia</em> que viria a ser um dos motivos por qual Idácio de Chaves acreditava que a unificação religiosa do Império Romano na região estava ameaçada. Temos a intenção de discorrer nesse artigo sobre a difusão do priscilianismo nessa região durante finais do século IV d.C. até meados do século V d.C. e de interpretar o que foi essa <em>heresia </em>para Idácio de Chaves.</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span><strong><span style="font-family: ">Palavras-chave:</span></strong></span><span><span style="font-family: "> </span></span><span style="font-family: ">Priscilianismo <span><span style="background: #FBFBF3;">–</span></span> <em>Gallaecia</em> <span><span style="background: #FBFBF3;">–</span></span> Idácio de Chaves.<span></span></span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"> </p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;"><span><strong><span style="font-family: ">Abstract:</span></strong></span><span><span style="font-family: "> </span></span><span style="font-family: 'Times New Roman', serif;" lang="EN-US">This paper aims to carry out an analysis about the chronicle of the Bishop Hydatius. This espiscopate was a loyal believer of the Council of Nicaea and, for that reason, he was thoroughly against Christian interpretations which were different from the official one, the orthodox Christianity. In his episcopal region, Hydatius had to deal with a Christian interpretation called Priscillianism, which had a lot of acceptance by the population. Although it was not largely adopted by a barbarian population like arianism, it became much widespread in the region of <em>Gallaecia </em>which would be one of the reasons in which Hydatius believed that the religious unification of Roman Empire in the region was endangered. In this article, we aim to talk about the diffusion of Priscillianism in this region during the end of IV Century a.C. until in the middle V Century a.D. and to interpret what this heresy was to Hydatius of Chaves.</span></p> <p class="MsoNormal" style="margin-bottom: 0.0001pt;"><span><strong><span style="font-family: " lang="EN-US">Keywords:</span></strong></span><span><span style="font-family: " lang="EN-US"> </span></span><span style="font-family: " lang="EN-US">Priscillianism <span><span style="background: #FBFBF3;">– </span></span><em>Gallaecia</em> <span><span style="background: #FBFBF3;">– </span></span>Hydatius of Chaves.</span></p>
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Macleod, Donald. "God or god?: Arianism, Ancient and Modern." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 2 (1996): 121–38. http://dx.doi.org/10.1163/27725472-06802003.
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This study begins with an attempt to derive from 4th century discussions a definition of Arianism. It then notes the re-emergence of Arianism after the Reformation and traces its development within both the Church of England and English Nonconformity, focussing particularly on Isaac Watts and Philip Doddridge. It looks at the factors which account for this development, including the aversion to human creeds which so deeply influenced the Nonconformist mindset. The study concludes that men like Doddridge, passionately committed to theological freedom, underestimated the threat which Arianism poses to Christianity.
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Sekikawa, Y. "Arianism and the suffering God." THEOLOGICAL STUDIES IN JAPAN, no. 30 (1991): 46–62. http://dx.doi.org/10.5873/nihonnoshingaku.1991.46.
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Cameron, Averil. "Book Review: Arianism after Arius." Theology 97, no. 780 (1994): 466–67. http://dx.doi.org/10.1177/0040571x9409700626.
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Miller, James. "The Origins of Polish Arianism." Sixteenth Century Journal 16, no. 2 (1985): 229. http://dx.doi.org/10.2307/2540914.
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Oliynyk, Andriy. "Saint John Chrysostom’s preaching “logotherapy” in the face of heresy of anomoeanism." Vox Patrum 61 (January 5, 2014): 249–56. http://dx.doi.org/10.31743/vp.3622.
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Św. Jan Chryzostom (349-407) wywarł olbrzymi wkład w rozwój doktryny teologicznej i praktyki pastoralnej, działając w okresie, który badacze charakteryzują jako „złoty” wiek dla partystyki i kaznodziejstwa na chrześcijańskim Wschodzie. Równocześnie w tym czasie poważny kryzys w Kościele Bizantyjskim powodują błyskawicznie rozpowszechniające się na Wschodzie herezje: arianizm, manicheizm, duchoburstwo, apolinaryzm i inne. Św. Jan jako duszpasterz działa w ostatnim etapie trwania herezji arianizmu, która szeroko rozpowszechniła się w Antiochii w postaci anomeizmu, kwestionującego boską naturę Chrystusa. Jako teolog walczy on z tą herezją tylko i wyłącznie z ambony. „Logoterapia” kaznodziejska św. Jana Chryzostoma polegała na obronie ortodoksyjnej nauki z użyciem metody duszpasterskiej: stosuje on dialog ze słuchaczem, aby udowodnić niesłuszność nauki heretyckiej i w ten sposób uchronić zdrowie duchowe oraz nieskazitelność wiary ludu powierzonego jego pasterskiej trosce. Św. Jan nie ma zamiaru prowadzić dysputy dogmatyczno-polemiczne z ambony z celem ich wygrania, lecz ma zamiar uleczyć (uwolnić) słuchaczy od błędnych poglądów i heretyckiej nauki. Każdego „chorego” Złotousty traktuje w duchu łagodności i miłości; nie wyklina heretyków, lecz zwraca się do nich z apelem, aby powrócili do jedności z Kościołem. Chryzostom traktuje swoje kazania jako swoisty „seans logoterapii”, co przejawia się w werbalnym „zalewaniu ran oliwą i winem” (Łk 10, 34).
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Veri, Esap, Gunar Sahari, and Yunus Selan. "Bukti Keilahian Yesus Kristus Berdasarkan Filipi 2:6 Sebuah Jawaban Teologis Terhadap Kristologi Ebionisme, Arianisme Dan Saksi Yehuwa." JURNAL LUXNOS 7, no. 2 (2021): 264–77. http://dx.doi.org/10.47304/jl.v7i2.159.
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Abstract: This article discusses the divinity of Jesus Christ based on Philippians 2:6 as a theological answer to the christology of Ebionism, Arianism, and Jehovah's Witnesses. The main focus in this study is to examine theologically the meaning of “the image of God” in Philippians 2:6. This paper shows the result that Philippians 2:6 is explaining the divine qualifications of Jesus Christ which means Jesus Christ before the incarnation, He has existed in eternity with the Father. So it can be said that Jesus Christ is not a creation of God or an ordinary man because Jesus Christ is the same morphe as God the Father. This paper certainly uses a qualitative method, namely a method that describes a phenomenon under study. then to describe the phenomenon under study, of course, requires literature (library review). The purpose of this paper is for the lay congregation to fully and correctly understand the teachings of the Person of Jesus Christ (Christology) in order to ward off false teachings. Abstrak: Artikel ini membahas keilahian Yesus Kristus berdasarkan Filipi 2:6 sebagai jawaban teologis terhadap kristologi Ebionisme, Arianisme, dan Saksi Yehuwa. Fokus utama dalam kajian ini yaitu mengkaji secara teologis makna “rupa Allah” dalam Filipi 2:6. Tulisan ini memperlihatkan hasil bahwa Filipi 2:6 sedang menjelaskan kualifikasi ilahi Yesus Kristus yang artinya Yesus Kristus sebelum berinkarnasi, Ia telah ada dalam kekekalan bersama dengan Bapa. Jadi dapat dikatakan bahwa Yesus Kristus bukan ciptaan Allah atau manusia biasa karena Yesus Kristus morfe yang sama dengan Allah Bapa. Tulisan ini tentu menggunakan metode kualitatif yaitu metode yang mendeskripsikan sebuah fenomena yang dikaji. maka untuk mendeskripsikan fenomena yang diteliti tentunya membutuhkan literatur-literatur (kajian pustaka). Tujuan dari tulisan ini agar jemaat khusus awam bisa memahami secara utuh dan benar mengenai ajaran tentang Pribadi Yesus Kristus (Kristologi) guna menangkal ajaran yang sesat.
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Ramelli, Ilaria L. E. "Origen’s Anti-Subordinationism and its Heritage in the Nicene and Cappadocian Line." Vigiliae Christianae 65, no. 1 (2011): 21–49. http://dx.doi.org/10.1163/157007210x508103.
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AbstractNyssen’s arguments in In Illud: Tunc et Ipse Filius entirely derive from Origen (probably also passing through Marcellus of Ancyra and Eusebius). Origen’s influence, theoretical and exegetical, is evident in every passage, from the argumentative pillars down to the tiniest details of exegesis. Gregory’s close dependence on Origen in his anti-subordinationism, within his polemic against ‘Arianism,’ confirms that Origen was not the forerunner of ‘Arianism,’ as he was depicted in the Origenistic controversy and is often still regarded to be, but the main inspirer of the Cappadocians, especially Nyssen, in what became Trinitarian orthodoxy. Origen inspired Marcellus, who was anti-Arian, Eusebius, who in fact was no ‘Arian,’ Athanasius, the champion of anti-Arianism, and the Cappadocians. I argue extensively that Origen’s Trinitarian heritage is found, not in Arianism, but in Nyssen, Athanasius, Eusebius, and the Nicene-Constantinopolitan line, on the basis of a painstaking analysis of his works (always with attention to their reliability in relation to Greek original, translations, and fragments) and of Pamphilus, Eusebius, Athanasius, and other revealing testimonies, pagan and Christian. The origin of the µοοσιος formula is also investigated in this connection. Further interesting insights will emerge concerning Eusebius and his first report of what exactly happened at Nicaea.
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Moga, Dinu. "Arianism in English Nonconformity, 1700-1750." Perichoresis 17, s1 (2019): 21–36. http://dx.doi.org/10.2478/perc-2019-0002.
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Abstract During the time of English Nonconformity, Arianism was not only embraced, but openly acknowledged by most of the Presbyterian ministers. That generation of ministers, who contended so zealously for the orthodox faith, had finished their labours, and received from their Lord a dismissal into eternal rest. Those champions among the laity who, at the beginning of the controversy, stood up so firmly for the truth, had entered as well into the joy of their Lord. Though their children continued Dissenters, too many of them did not possess the same sentiments or spirit. Among those who succeeded these ministers were too many who embraced the Arian creed. To this unhappy change contributed the example and conversation as well of many from the younger Presbyterian ministers. In consequence Arianism spread far and wide in the Presbyterian congregations, both among the ministers and the people. This unhappy controversy proved the grave of the Presbyterian congregations, and of those of the General Baptists. The effects of Arianism, though at first scarcely visible, gradually produced desolation and death.
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Pettersen, Alvyn. "Truth in a Heresy? 3. Arianism." Expository Times 112, no. 5 (2001): 150–54. http://dx.doi.org/10.1177/001452460111200502.
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Dell’ Elicine, Eleonora. "The Construction of a Religious Minority: The Case of the Arians in the Iberian Peninsula (6th Century) — A Secondary Publication." Scientific and Social Research 6, no. 3 (2024): 195–203. http://dx.doi.org/10.26689/ssr.v6i3.6565.
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Unlike other minorities examined in this volume, the Arian one constituted a dominant minority in the Peninsula until the conversion of Reccared. While considering the Arian creed as an ethnic command, traditional historiography did not explore too much the religious component of domination. As much as the sources allow, this article studies the religious dimension proposed by this way of ordering society on two converging levels, which are Arianism as a parameter of hierarchy and Arianism as theology.
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Harrison, Carol. "Book Reviews : How Deep-Rooted Arianism Was." Expository Times 107, no. 10 (1996): 312–13. http://dx.doi.org/10.1177/001452469610701014.
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Sivan, Hagith. "Ulfila's Own Conversion." Harvard Theological Review 89, no. 4 (1996): 373–86. http://dx.doi.org/10.1017/s0017816000006106.
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Ulfila the Goth (ca. 310–383) has gained fame as the Arian apostle to his people. More accurately, he was responsible for the conversion of semi-Arianism during the 340s. Yet two distinct traditions exist regarding Ulfila's own religious formation. One is an Arianized version of his life in the reports of Philostorgius and Auxentius, which claims Ulfila as an Arian from birth. The other, a Nicene version gleaned from the works of Socrates, Sozomen, and Theodoret, asserts that Ulfila “converted” from Nicene orthodoxy to Arianism sometime between 360 and 376. How compelling is either biography? If, moreover, Ulfila had remained loyal to Nicene doctrines until at least 360, to what had he converted the Goths in the 340s?
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Cristini, Marco. " Velut alienae legis: una nota sui rapporti tra papa Vigilio e Totila nel 550." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 3 (2022): 565–70. http://dx.doi.org/10.1515/zac-2022-0030.
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Abstract In 550, pope Vigilius sent a letter (Epistolae Arelatenses 45) to bishop Aurelianus in order to convince king Childebert to intercede with Totila and ask him not to harm the Roman church. The expression quippe velut alienae legis, which is included in this document, has often been connected with the Arianism of Totila, but a closer examination of the epistle shows that it refers to the Church of Rome instead, which the Ostrogothic king should not treat as if it were an heretic community. Vigilius chose these words in order to voice his concern that the properties of the Roman Church would be seized by the king, and not to stress Totila’s Arianism.
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Cano Herrero, Emmanuel. "La Explanatio in Cantica Canticorum de Justo de Urgel. Una reconsideración." Augustinianum 64, no. 2 (2024): 457–99. https://doi.org/10.5840/agstm202464229.
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In contrast to other opinions, this article offers a new reading key to Justus of Urgell’s Explanatio in Cantica Canticorum. The analysis of the text in its historical context presents the Spanish bishop’s commentary as a response to Priscillianism and Arianism, two heresies still active in the Iberian Peninsula in the first half of the 6th century. From a context of oriental influence in Visigothic Spain at the time, the author offers a theology of deification in line with other writers such as Irenaeus and Origen against Gnosticism, or Athanasius and Gregory of Nyssa against Arianism. Furthermore, the relation with the bishop of Lyon is particularly evidenced from a common salus carnis theology in opposition to the gnostic challange.
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Baelz, Peter. "Book Review: Archetypal Heresy: Arianism Through the Centuries." Theology 100, no. 795 (1997): 220–21. http://dx.doi.org/10.1177/0040571x9710000324.
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Grant, Robert McQueen. "Book Review: Archetypal Heresy. Arianism through the Centuries." Journal of Early Christian Studies 6, no. 2 (1998): 319–21. http://dx.doi.org/10.1353/earl.1998.0033.
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Dîncă, Lucian. "L’incarnation du verbe de Dieu entre niceisme et arianisme au IVe siècle." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 75–103. http://dx.doi.org/10.24193/theol.cath.2021.04.
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The Incarnation of the Word of God between Niceism and Arianism in the IVth century. The incarnation of the Word is the main theme debated by St. Athanasius throughout his theological and dogmatic works. First, incarnation theology has an anti-pagan connotation, as pagans derided Christians’ faith in the incarnation of the divine Logos, and, on the other hand, the Alexandrian bishop developed the theme of the incarnation against the Arians who denied the divinity of the Son and promoted a “creationist” doctrine of Christ. Between niceism and arianism, the theology of the incarnation knew several forms of theological expression, starting from the Arians, followers of Arius, to the neo-Arians, reinvented by Aetius and Eunomius, passing through the theology of the Homeans, who claimed the resemblance of the Son to the Father, to it culminated in the Homoiousians, those who came closest to the dogma of the Nicene Creed and who would finally embrace Niceism. The Cappadocians use in their theology of the incarnation the intuitions and arguments of Athanasius to overcome any other doctrine that would oppose or contradict the Niceno homoousian dogma, the consubstantiality of the Son with the Father, namely, the Son is God like Father. Keywords: incarnation, Trinity, dogma, homeism, homoousianism, Arianism, niceism, Athanasius, council, ousia, theology, heresy, orthodoxy, Logos, Son, Father.
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Letham, Robert. "Reply to Kevin Giles." Evangelical Quarterly 80, no. 4 (2008): 339–45. http://dx.doi.org/10.1163/27725472-08004004.
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Giles has made some valuable criticisms of language and arguments used by evangelicals who defend the idea that the Son is eternally subordinate to the Father in what they call ‘role’. He defends the full equality of the trinitarian persons and correctly opposes hierarchical relations. However, he neglects the point that the relations of sending and being sent are irreversible. Moreover, in accusing scholars like Grudem of Arianism he has misrepresented what Grudem wrote. His accusations of implicit Arianism and tritheism are unfounded. Giles fails to consider the conciliar development of Christology; Jesus is the eternal Son incarnate. Ironically, he reads back fallen human structures into the Trinity and misses the self-giving love at its heart, whereby the Son’s submission is an expression of his omnipotence and union with the Father.
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Snee, Rochelle. "Gregory Nazianzen's Anastasia Church: Arianism, the Goths, and Hagiography." Dumbarton Oaks Papers 52 (1998): 157. http://dx.doi.org/10.2307/1291782.
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Ward-Perkins, Bryan. "WHERE IS THE ARCHAEOLOGY AND ICONOGRAPHY OF GERMANIC ARIANISM?" Late Antique Archaeology 6, no. 1 (2010): 265–89. http://dx.doi.org/10.1163/22134522-90000137.
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This article examines the evidence for Germanic ‘Arianism’ in the exceptionally well preserved buildings and mosaics of Ravenna. Despite theological differences, Arian iconography appears to be almost identical to that of the ‘Catholics’ (e.g. in depictions of Christ in S. Apollinare Nuovo and the Arian Baptistery). Different attitudes to God the Son are only really apparent when supported by texts. However, there are clear material traces of Catholic triumphalism after the defeat of the Arian Goths; and we should not assume that there were no strongly held differences of view, just because the iconography of the two sects is so similar.
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Mullins, R. T. "Divine Temporality, the Trinity, and the Charge of Arianism." Journal of Analytic Theology 4 (May 6, 2016): 267–90. http://dx.doi.org/10.12978/jat.2016-4.172413122018a.
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Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He has argued that this form of divine temporality entails Arianism. In other words, divine temporality suffers from an inadequate doctrine of the Trinity. In this paper I shall first articulate the so-called Oxford school of divine temporality. From there I shall develop some of the Oxford school’s theological benefits that help flesh out the doctrine of the Trinity, and assuage the charge of Arianism. Then I shall offer an examination and refutation of the Arian charge to divine temporality in order to show that the divine temporalist can maintain a robust Trinitarian theology.
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Hainthaler, Theresia. "Zur Christologie des Konzils von Nicaea." Salesianum 87, no. 2 (2025): 296–328. https://doi.org/10.63343/oh3449ui.
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Das Symbolum Nicaenum, zusammen mit den angehängten Anathemata, in dem die Christologie des Konzils von Nicaea ihren Ausdruck findet, hat ursprünglich die Form eines Taufbekenntnisses, in das Formulierungen eingefügt wurden, die gegen den Arianismus gerichtet sind. So ist zunächst ein kurzer Blick auf die Entwicklung der Glaubensbekenntnisse zu richten, ehe die einzelnen Aussagen des zweiten Artikels des Symbols über Jesus Christus und dann die Anathemata untersucht werden. Wesentliche Positionen des Arianismus müssen zusammengestellt werden, damit leichter offenkundig wird, wogegen sich die christologischen Sätze des Nicaenums richten und so ihre Aussage-Absicht erkennbar wird. Zu beachten ist, dass die Forschung in jüngster Zeit skeptischer geworden ist, was Arius tatsächlich vertreten hat, denn aus den erhaltenen Texten ergibt sich kein widerspruchsfreies Bild. So nimmt man an, dass es eine Gruppe von Klerikern ist, die sich insgesamt zusammenfassen lässt unter der Bezeichnung Arianismus. Wir konzentrieren uns auf das Konzil von 325; die Nachgeschichte von Nicaea und die Vielzahl der Synoden mit ihren Glaubensbekenntnissen und der darin enthaltenen Christologie ist hier nicht mehr Thema.
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Adi Saingo, Yakobus. "Tinjauan Apologetis-Teologis Terhadap Skeptisisme Ke-Tuhan-an Yesus Menurut Kitab Injil." JURNAL LUXNOS 8, no. 2 (2022): 173–90. http://dx.doi.org/10.47304/jl.v8i2.216.
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Abstract: This study aims to conduct an apologetic-theological review of the skepticism of the Lordship of Jesus according to the Gospels. This study uses a literature study method and a biblical analysis approach (specifically the Gospels) so that it can describe a general picture of the problems experienced in Christianity related to the divinity of Jesus and apologetic actions (defense of the faith) against those who attack and doubt the divinity of Jesus. The author begins by explaining the theoretical concepts related to the discussion topics so that the author and the reader have the same perception of the concept and the basis of the discussion. Then systematically describe the heresies in Christology, such as Arianism, Docetism, Gnosticism, Monarchianism, Ebionitism, Liberalism, and Jehovah's Witnesses with the factors of Jesus' Divinity Skepticism consisting of elements in Jesus' humanity and divinity. Thus, the researchers also provide solutions regarding apologetic-theological efforts against the skepticism of the divinity of Jesus according to the Gospels, which structurally will explain biblical implicit and explicit evidence, biblical acknowledgment of others/other parties, the biblical confession of behavior biblically, and Christology from the Biblical-Theological Review. All these reviews were conducted to prove that Jesus is a true man and true God. Abstrak: Tujuan penelitian ini adalah melakukan tinjauan apologetis-teologis terhadap skeptisisme ke-Tuhan-an Yesus menurut kitab Injil. Penelitian ini menggunakan metode studi literatur serta pendekatan analisis biblika (khusus kitab Injil), sehingga dapat mendeskripsikan gambaran umum terkait permasalahan yang dialami dalam kekristenan terkait keilahian Yesus serta tindakan apologetik (pembelaan iman) terhadap pihak-pihak yang menyerang dan meragukan keilahian Yesus. Penulis mengawalinya dengan menjelaskan konsep teoritis terkait pokok-pokok pembahasan sehingga antara penulis dan pembaca memiliki persepsi yang sama tentang konsep dan dasar pembahasan. Kemudian secara sistematis mendeskripsikan mengenai bidat dalam Kristologi seperti: Arianisme, Doketisme, Gnostisisme, Monarkianisme, Ebionitisme, Liberalisme maupun Saksi Yehova dengan faktor-faktor Skeptisisme Ke-Tuhan-an Yesus yang terdiri dari faktor kemanusiaan dan faktor keilahian Yesus. Serta, peneliti juga memberikan solusi mengenai upaya apologetis-teologis terhadap skeptisisme ke-Tuhan-an Yesus menurut kitab Injil dimana secara struktural akan memaparkan mengenai bukti implisit dan eksplisit secara biblika, pengakuan orang lain/pihak lain secara biblika, perilaku Ilahi-Nya secara biblika, serta kristologi dari tinjauan teologis-biblika. Semua tinjauan tersebut dilakukan untuk membuktikan bahwa Yesus adalah manusia sejati dan Allah sejati.
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Shepetyak, Oleh. "The Christianity of Franks: the Formation of the Vector of European Civilization." Ukrainian Religious Studies, no. 86 (July 3, 2018): 12–20. http://dx.doi.org/10.32420/2018.86.703.
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In the article of Oleh Shepetyak "The Christianity of Franks: the Formation of the Vector of European Civilization" is analyzed the Christianization of Western Europe and the Rolle of Franks in this difficult process. The basis of the European civilization is Christianity. The Christianization of the European peoples was a difficult and ambiguous process. Many Germanic peoples, which settled down in Europe, had accepted the Christianity in its Arianism version. The main factor, which caused the domination of Catholic Church in Western Europe and the crowning out of the Arianism, was the political domination of the Franks and the Frank's conquest of the Germanic peoples. The changes of the dynasties of Frank's Kingdom and the change of Europa's political map Europe had played very impotent role in the Christianization Europa's. In the article is highlighted special role of two Frankꞌs Kings Clovis and Charles the Great in the Process dissemination of Christianity in Europe. The analyze of these facts of the religious history Europe's is the object of this article.
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Fernández, Gonzalo. "El papel del obispo Donato de Cartago en la controversia arriana del siglo IV." Estudios humanísticos. Geografía, historia y arte, no. 18 (February 8, 2021): 23. http://dx.doi.org/10.18002/ehgha.v0i18.6712.
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<span>This article deals with Bishop Donatus of Carthage's attitude in front of Arianism. The sources are an inscription published by J. Zeiller and literary. The literary sources belong to Hilary of Potiers, Jerome, Augustine of Hippo, Athanasius of Alexandria and the synodal epistle of a roman council in year 378 A. C. edited by J. D. Mansi.</span>
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Grzywaczewski, Józef. "Okoliczności zwołania Soboru Nicejskiego." Vox Patrum 62 (September 4, 2014): 139–68. http://dx.doi.org/10.31743/vp.3583.
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The article presents the circumstances of the Council of Nicaea. There was a tradition to compose symbols of the faith (symbola fidei), and to organize synods. The Council of Nicaea was convoked by Emperor Constantine in cooperation with Pope Silvestre. After the victory on Licinius, Constantine wanted to arrange public and religious matters of the Empire. He was not a Christian but he was friendly to Christianity as a religion which he considered to be profitable for the Empire. He possessed the title of Pontifex maximus which authorized him to intervene not only in pagan cults, but also in ecclesiastical affaires. In spite of that, there were three main conflicts in that time: the date of the Passover, Donatism and Arianism. Donatism was a schism born in Latin Africa having a national background; it was a movement of the local population against the Roman administration. Arianism, born in Greek Africa, was inspired by philosophy, especially by Neo-Platonism. Constantine was welcomed by the Pope and other bishops because his actions were useful for the Church. People were waiting for the Council of Nicaea with hope.
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Giulea, Dragoș Andrei. "Antioch 268 and Its Legacy in the Fourth-Century Theological Debates." Harvard Theological Review 111, no. 2 (2018): 192–215. http://dx.doi.org/10.1017/s0017816018000056.
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AbstractThe study proposes an analysis of the concepts ofousiaandhypostasisin the theology of the Council of Antioch which condemned Paul of Samosata in 268 CE. The authentic reports preserved from the assembly unveil the fact that the synodals who condemned Paul of Samosata employed the two terms interchangeably to denote the individual entity or person rather than the common essence or nature of the Father and Son. Additionally, they defended Christ's divinity before time and simultaneously assumed a certain subordinationism. The study additionally explores theSitz im Lebenof this theology, an accepted language embraced in the Eastern part of the Roman world in the third century. The article further traces the elements of this Antiochene theology in the fourth century in what was traditionally viewed as the “Arian” councils held in Antioch in 341 and 345 as well as in such authors as Eusebius of Caesarea and the Homoiousians. While Antioch 341 and 345 distanced themselves from Arianism, it is more coherent to interpret them, together with Eusebius and the Homoiousians, through this new hermeneutical lens, namely Antioch 268, rather than the traditional polarization between Nicaea and Arianism.
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MAIER, HARRY O. "PRIVATE SPACE AS THE SOCIAL CONTEXT OF ARIANISM IN AMBROSE'S MILAN." Journal of Theological Studies 45, no. 1 (1994): 72–93. http://dx.doi.org/10.1093/jts/45.1.72.
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Biriukov, Dmitry. "The Universal and the Status of Genera-Species Division in Clement of Alexandria." Scrinium 13, no. 1 (2017): 401–6. http://dx.doi.org/10.1163/18177565-00131p25.
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In this paper I will defend an interpretation of Clement of Alexandria’s teaching about categories, according to which the categories apply only to the material world, but not to intelligible and divine reality. I draw the parallel between Clement’s theory and a corresponding doctrine offered by Eunomius, the leader of Arianism in the second half of the fourth century, which he developed as a reaction to the Nicaean horizontal discourse of Triadology.
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Simonetti, Manlio. "Arianesimo e Omeismo." Augustinianum 55, no. 2 (2015): 619–29. http://dx.doi.org/10.5840/agstm201555236.
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Contrary to the position sustained in recent German- and English-language studies, the Author of this note rejects the suitability of using the modern and generic term “Homoianism” to describe the different subordinationist doctrinal positions circulating during the second half of the fourth century. In the case of Eudoxius, Valens, Urascius and Ulfila, among others, it is more appropriate to continue to speak in terms of “Arianism”, as their Nicene opponents had already realized, not without reason.
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BERGERON, Sylvain. "Arianism and Pelagianism: Two Great Heresies of the Fourth and Fifth Centuries." JOURNAL OF HISTORY AND FUTURE 8, no. 4 (2022): 1172–78. http://dx.doi.org/10.21551/jhf.1178210.
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At a time in Western civilization when differing religious theologies were at odds with each another, opposing schools of thought attempted to reformulate and rationalize some of the most fundamental teachings at the heart of early Christianity. As the founders of these schools were branded as radicals and heretics for defying the orthodoxy and authority of the Roman Empire and at the same time, of the Roman Catholic Church, these teachers were soon ostracized and harshly punished for their flawed and erroneous beliefs. Focusing on the fourth and fifth centuries of the Common Era specifically, this paper will introduce two great heresies that belonged to those historical periods namely, Arianism and Pelagianism, and the highly influential, yet controversial thinkers behind them. Formulated by the Cyrenaic (modern-day Libya) presbyter, Arius (256-336 CE) and the British monk and theologian, Pelagius (390-418 CE), these two religious figures whose nonconformist theological positions are still being debated today, dared in their own defiant ways to challenge the firmly established rules and doctrines of Crown and Church.
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Baron, Arkadiusz. "Confessions of Faith of the Synod of Antioch in 341." Tarnowskie Studia Teologiczne 42, no. 1 (2023): 101–20. http://dx.doi.org/10.15633/tst.42106.
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Dokumenty synodu w Antiochii z 341 roku zawierają cztery wyznania wiary. Są one reakcją na oskarżenia biskupów Wschodu o arianizm ze strony synodu w Rzymie w 340/341 roku. Zarzuty te powstały w rezultacie obrony Atanazego z Aleksandrii i Marcelego z Ancyry, złożonych na Wschodzie z urzędu rzekomo za obronę wyznania wiary z Nicei z 325 roku przeciwko ariańskim poglądom szerzącym się na Wschodzie. Tymczasem Wschód borykał się z różnymi formami monarchianizmu. Zarzuty wobec biskupów Wschodu o arianizm stanowiły nieporozumienie na linii Rzym–Antiochia i wywołały szybką reakcję biskupów na synodzie w Antiochii w 341 roku. Cztery formuły wiary tego synodu zapoczątkowały serię tworzenia nowych wyznań wiary w następnych latach i stanowią cenny wkład na drodze wypracowywania w połowie IV wieku prawdy wiary, że wyznajemy Jednego Boga w Trzech Osobach.
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Wolfe, Brendan. "The Bologna Fragments and Homoianism." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 50 (November 27, 2016): 100–109. http://dx.doi.org/10.26034/la.cdclsl.2016.393.
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The Bologna Fragments’ language of attestation suggests a link to the Homoianism espoused by Wulfila and the Gothic kingdoms. This paper offers a brief treatment of the Homoian movement to deter misconceptions and differentiate it from Arianism. It turns then to the consideration of a few passages with potentially Trinitarian implications, and concludes that whatever the Fragments are about, they not only do not treat Trinitarian theology, but were not written in a context in which such ideas were in dispute. Finally, it notes the topos of race in one catena of the first folio.
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Brazinski, Paul. "Athanasius Polemical Use of Gender and The Word "Eunuch" to Combat Early Arianism." History Studies International Journal of History 13, no. 2 (2021): 371–78. http://dx.doi.org/10.9737/hist.2021.992.
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Barnes, Michel R., and Daniel H. Williams. "Arianism after Arius: Essays on the Development of the Fourth Century Trinitarian Conflicts." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 1 (1996): 120. http://dx.doi.org/10.1177/106385129600500119.
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Dunn, Marilyn. "ARIANISM - G.M. Berndt, R. Steinacher (edd.) Arianism: Roman Heresy and Barbarian Creed. Pp. xviii + 381, ills. Farnham, Surrey and Burlington, VT: Ashgate, 2014. Cased, £80. ISBN: 978-1-4094-4659-0." Classical Review 66, no. 1 (2015): 227–29. http://dx.doi.org/10.1017/s0009840x15001997.
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