Relevant bibliographies by topics / Ariansim

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  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Ariansim'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Ariansim"

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Prostko-Prostyński, Jan. "Christianity among the Germanic peoples in the territories of the Roman Empire." Journal of the Australian Early Medieval Association 16, no. 1 (2020): 53–81. http://dx.doi.org/10.35253/jaema.2020.1.3.

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This paper examines what has come to be called Gothic Arianism among the Germanic peoples of late antiquity and its ultimate failure. Goths were to be found among many different Christian groups besides the Arian. The role of Ulfilas, not as a missionary but as a bishop among the Goths is evaluated. The Arian identity of Gothic people under Gothic rule and the relationship between Catholic and Arians in Gothic and Vandal lands is also investigated. The baptism of the Frankish king, Clovis, and its significant role in the slow conversion to Christianity of the Merovingian Franks and the question of whether Burgundians and Lombards were Arians or pagans converted to Catholicism is also examined.
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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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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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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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Louth, Andrew. "Unity and Diversity in the Church of the Fourth Century." Studies in Church History 32 (1996): 1–17. http://dx.doi.org/10.1017/s0424208400015291.

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To look back to the early Church as a theologian and historian, and ask questions about her unity, is to enter on a long tradition, which goes back at least to the Reformation, if not to the Great Schism of 1054 itself. Once the Church had split, the various separated Christians looked back to justify their position in that tragedy. They scoured the early sources for evidence for and against episcopacy, papacy, authority confided to tradition or to Scripture alone: they questioned the form in which these early sources have come down to us - the sixteenth century saw reserves of scholarly genius poured into the problem, for instance, of the genuineness of the Ignatian correspondence, and what fired all that, apart from scholarly curiosity, was the burning question of the authenticity of episcopal authority on which Ignatius speaks so decisively. Out of that the critical discipline of patristics emerged. It was, in fact, rather later that the fourth century became the focus of the debate about the unity, authority, and identity of the Church - Newman obviously springs to mind and his Arians of the Fourth Century (London, 1833) and his Essay on the Development of Doctrine (London, 1845). Later on, the fourth century attracted the attention of scholars such as Professor H. M. Gwatkin and his Studies in Arianism (Cambridge, 1882), and Professor S. L. Greenslade and his Schism in the Early Church (London, 1953), and in quite modern times Arianism, in particular, has remained a mirror in which scholars have seen reflected the problems of the modern Church (a good example is the third part of Rowan Williams’s Arius: Heresy and Tradition [London, 1987], though there are plenty of others). Continental scholars such as Adolf von Harnack also studied the past, informed by theological perspectives derived from the present; in a different and striking way Erik Peterson turned to the fourth century to find the roots of an ideology of unity that was fuelling the murderous policies of Nazism. In all these cases the fourth century seemed to be a test case ‒ for questions of modern ecclesiology: Rome defended by development in the case of Newman, the justification for the ecumenical movement in the case of Greenslade.
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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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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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Dissertations / Theses on the topic "Ariansim"

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Groover, Danny Eugene. "Athanasius versus the Arians biblical exegesis in the Discourses against the Arians /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Mikropoulos, Matthaios. "Les positions théologiques d'Amphiloque d'Iconium sur le débat trinitaire au IVème siècle." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK005/document.

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Amphiloque d’Iconium contribue à l’élaboration de la théologie du 4ème siècle en précisant la terminologie christologique, en particulier avec l’expression «un Fils et deux natures». Selon Amphiloque, la nature humaine du Christ est «passible, mortelle et intelligible». La nature divine est «impassible, immortelle et invisible». Le Logos de Dieu, affirme Amphiloque, a été enfanté «à cause de l’Économie». Selon l’expression propre d’Amphiloque, «le Logos de Dieu est né charnellement, pour que nous soyons réengendrés spirituellement». Il a supporté la forme d’esclave, pour que nous profitions de la gloire de la filiation. Pour Amphiloque, le Père est «incréé» et le «le créateur de toutes choses», le Fils «a été engendré hors du temps et sans principe» et «existe depuis toujours avec le Père selon la divinité» et l’Esprit, Amphiloque dit qu’Il «procède de Dieu le Père éternellement». Amphiloque parle clairement de la coexistence éternelle de trois personnes divines, de l’incréé du Père, de l’engendrement du Fils et de la procession de l’Esprit<br>Amphilochius of Iconium contributes to the development of the 4th century’s theology by specifying the Christological terminology, especially with the phrase "one Son and two natures". According to Amphilochius, the human nature of Christ is "liable, deadly and intelligible". The divine nature is "impassible, immortal and invisible". According to Amphilochius, the Logos of God was engendered "because of the Economy".According to the particular expression of Amphilochius, "the Logos of God was born carnally, so as we will be regenerated spiritually". Christ put on the form of a slave, so that we can take advantage of the glory of adoption.For Amphilochius, the Father is "uncreated", "the creator of all things", the Son "was created out oftime and without principle" and "has always existed with the Father according to the divinity" and the Holy Spirit, Amphilochius says that It "eternally proceeds from the Father". Amphilochius speaks clearly for the eternal coexistence of the three divine persons, for the uncreated of the Father, the begotten of the Son and the procession of the Holy Spirit
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Gil, Roger. "Hilaire de Poitiers questionné par l'humanité souffrante du verbe incarné." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK008.

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C’est tout particulièrement au chapitre X du De Trinitate qu’Hilaire de Poitiers place sa distinction du dolereet du pati du Christ au coeur d'une ample réflexion doctrinale visant à démontrer que l'Incarnation et la Passion du Christ, témoignant de l'humanité assumée en vertu de «l'économie» (dispensatio), n'avaient en rien altéré la plénitude de sa divinité. Mais la pensée d'Hilaire est parfois considérée comme difficile, voire obscure. Hilaire, confesseur de la foi, aurait-il tenu des propos contraires à l'orthodoxie ? Qu'a-t-il réellement pensé des servitudes liées à la condition humaine du Christ (faim, soif, larmes) ainsi que des «passions» qu'il s'agisse des souffrances d'origine corporelle ou psychologique qu'il eut à traverser ? Comment le mystère de l'Incarnation pouvait éclairer le mystère de la Passion du Christ ? Ces constats ont invité à une relecture des interrogations d'Hilaire sur l'humanité souffrante du Verbe incarné dans le contexte historique de ses œuvres : la période pré-exilique de l'évêque de Poitiers avec son In Matthaeum, la période de son exil en Phrygie (356-360) avec son immersion dans l’Église d'Orient et deux ouvrages : le De Trinitate et le De Synodis, sa période post-exilique avec son Tractatus super Psalmos<br>It is particularly in Chapter X of De Trinitate that Hilary of Poitiers places his distinction of Christ's dolere and pati at the heart of an extensive doctrinal reflection aiming to demonstrate that the Incarnation and Passion of Christ, testimonials of Christ's human nature assumed by virtue of «economy» (dispensatio), had ot altered the fullness of His divinity. Nonetheless, the thought of Hilary is sometimes considered difficultor even obscure. Could Hilary, confessor of the faith, have made statements contrary to Orthodoxy ? What did he truly think of the thralls relating to the human condition of Christ (hunger, thirst, tears) as well as ofthe « passions », whether they were sufferings of either bodily or psychological origin, that Christ would have had to traverse ? How does the mystery of the Incarnation shed light upon the mystery of Christ'sPassion ? These observations have prompted a new reading of Hilary's views on the Incarnate Word's suffering human nature, and this, according to the historical context of his works : a) the pre-exilic period of the Bishop of Poitiers with his In Matthaeum, b) the per-exilic period in Phrygia (356-360) with his immersion in the Eastern Church and two works, De Trinitate and De Synodis and, finally, c) the post-exilicperiod with his Tractatus super Psalmos
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ENTRINGER, G. "Violência e Intolerância Sob o Governo de Constâncio II: as Implicações Sociopolíticas do Arianismo." Universidade Federal do Espírito Santo, 2009. http://repositorio.ufes.br/handle/10/3326.

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Made available in DSpace on 2016-08-29T14:11:41Z (GMT). No. of bitstreams: 1 tese_3146_Giovanna_Entringer.pdf: 501251 bytes, checksum: 1adc5b5014450f31168a0313741aba14 (MD5) Previous issue date: 2009-04-02<br>O objetivo desta dissertação é discutir o impacto político-social do arianismo sob o governo de Constâncio II (337-362 a.C.). O arianismo surgiu das pregações do presbítero egípcio Ário, que questionava a divindade de Cristo. Suas idéias, mesmo condenadas pelo bispo de Alexandria, Alexandre, se espalhavam pelo Império, dividindo a opinião dos cristãos e deram início a uma controvérsia jamais vista. O arianismo mobilizou por décadas vários segmentos da sociedade romana incluindo clérigos, leigos e imperadores. A ausência de uma doutrina que pudesse ser aceita por todos desencadeia a convocação de muitos concílios que não conseguem resolver a querela. Os imperadores, principalmente Constancio II, iniciaram uma política de interferência junto à Igreja. Constâncio dá inicio a uma política de exílio e prisão contra aqueles que eram considerados uma ameaça a ordem e a unidade da Igreja. Mas, essa atuação tão direta sobre as comunidades cristãs gerou muitas reações. A reação de Atanásio foi bastante intensa razão pela qual o bispo foi exilado duas vezes por Constâncio. Reconhecido como o principal opositor aos arianos, Atanásio nos legou um conjunto de documentos que nos auxiliam a investigar tanto sua posição perante o poder imperial quanto o alcance da controvérsia ariana no período. A mobilização da população do Império, particularmente no Oriente, em torno da controvérsia ariana nos auxilia a compreender o clima de intolerância religiosa da época, com destaque para a cidade de Alexandria, onde veremos a irrupção de numerosos conflitos opondo arianos e nicenos.
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Vinzent, Markus. "Asterius von Kappadokien : die theologischen Fragmente /." Leiden ; New-York ; Köln : E. J. Brill, 1993. http://catalogue.bnf.fr/ark:/12148/cb37427047s.

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Preçi, Arianit [Verfasser]. "Variable Modellierung hochenthalper Gasströmungen im thermochemischen Nichtgleichgewicht mit Anwendung auf den Marseintritt / Arianit Preçi." München : Verlag Dr. Hut, 2014. http://d-nb.info/1060587777/34.

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Waterman, Dane. "In your light we see light epistemological aspects of the fourth century controversy over the doctrine of the Holy Spirit /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Shaw, Austin. "Has the sweeping revisionism of the Arian Controversy gone too far in sidelining the real theological and political dispute that shaped Christian doctrine?" Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:85f41b6c-a9a7-4912-b305-717feedf71ac.

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The last three decades have produced a number of publications devoted to the revision of Athanasius of Alexandria's "Arian Controversy". The fruits of this re-evaluation highlight the complexities of post-Nicene theology long ignored in the shadow of Athanasius' crude "Arian" versus "orthodox" binary. It is now widely accepted in patristic studies that "Arian" was not a self-designation nor was the presbyter who lent his name to the heresy all that crucial a figure. A handful of scholars have moved beyond these helpful developments to revise the "Arian Controversy" out of existence. For some, "Arianism" was a rhetorical construct of a power hungry and abusive bishop who indiscriminately branded his personal opponents. Likewise, this revisionist thesis dismisses the activity of any "Eusebians", opting for the complete rejection of conflicting "parties". What remains is not alternate theologies and a genuine dispute, but a phantasmal "Athanasian Arianism". This dissertation analyzes this re-shaping of the post-Nicene years and offers a modest remonstrance to the most extreme aspects of the "Arian Controversy" revision. The study does not want to return to a place of Athanasian hagiography, but rather argue that "Arian" served as a useful polemical heuristic to identify a distinct theology that the bishop (and others) found unacceptable. After outlining the erosion of the "Arian Controversy", the thesis marshals evidence supporting a substantive theological dispute over which divergent networks clashed. In this vein, the work wants to recapture a genuine historical theology in that not everything is reducible to politics. The thesis argues that there is a responsible way of reading Athanasius' charged polemic.
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Gamble, Richard C. "Augustinus contra Maximinum : an analysis of Augustine's anti-Arian writings /." [USA] : R.C. Gamble, 1985. http://catalogue.bnf.fr/ark:/12148/cb34935963p.

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Gwynn, David Morton. "The Eusebians : the polemic of Athanasius of Alexandria and the construction of the Arian controversy /." Oxford : Oxford university press, 2007. http://catalogue.bnf.fr/ark:/12148/cb411696256.

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Books on the topic "Ariansim"

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Gogichaev, A. V. Ariĭskoe nasledie. Severo-Osetinskiĭ gos. universitet im. K.L. Khetagurova, 1994.

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Augustine and the Arians: The Bishop of Hippo's encounters with Ulfilan Arianism. Susquehanna University Press, 1994.

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Milton's Arianism. P. Lang, 1986.

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Newman, John Henry. The Arians of the fourth century. University of Notre Dame Press, 2001.

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C, Gregg Robert, ed. Arianism: Historical and theological reassessments : papers from the Ninth International Conference on Patristic Studies, September 5-10, 1983, Oxford, England. Philadelphia Patristic Foundation, 1985.

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Williams, Rowan. Arius: Heresy and tradition. Darton, Longman, and Todd, 1987.

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Williams, Rowan. Arius: Heresy and tradition. W.B. Eerdmans, 2002.

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Arianism: Roman heresy and barbarian creed. Ashgate, 2014.

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Wiles, Maurice F. Archetypal heresy: Arianism through the centuries. Clarendon Press, 1996.

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Hilary. Contro l'imperatore Costanzo. Città nuova editrice, 1997.

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Book chapters on the topic "Ariansim"

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Rankin, David. "Arianism." In The Early Christian World. Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-45.

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Hotson, H. "Arianism and Millenarianism: The Link Between Two Heresies From Servetus to Socinus." In Millenarianism and Messianism in Early Modern European Culture Volume IV. Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-010-0744-3_2.

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"Arianism after Arianism." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.8.

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"Table of Contents." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.2.

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"Barbarian Homoianism in the Fifth and Sixth Centuries." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.7.

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"Entry-Level Christianity." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.5.

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"Barbarian Homoianism after 381." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.6.

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"Was Arius an Arian?" In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.4.

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"Introduction:." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.3.

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"Front Matter." In Arianism. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1p6hqf7.1.

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Conference papers on the topic "Ariansim"

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Zaccarini, Matteo, Alessandro Iannucci, Marco Orlandi, Mariangela Vandini, and Simone Zambruno. "A multi-disciplinary approach to the preservation of cultural heritage: A case study on the Piazzetta degli Ariani, Ravenna." In 2013 Digital Heritage International Congress (DigitalHeritage). IEEE, 2013. http://dx.doi.org/10.1109/digitalheritage.2013.6744775.

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