Полуарианство

Полуарианство было позицией в отношении отношений между Богом Отцом и Сыном Божьим , принятым примерноми христианами 4-го века . Хотя доктрина модифицировала учения арианизма , она все еще отвергала учение о том, что Отец, Сын и Святой Дух являются совместными, и той же субстанции, или консультанта , и поэтому считалось еретическим многими современными христианами.

Ариус считал, что Отец, Сын и Святой Дух были тремя отдельными эссенциями или веществами ( усией ) и что были созданы Сын и Дух от Отца, были созданы и были уступают Богу Отца. Полуарианцы утверждали, что сын был «подобным веществом» (Homoiousios), как отец, но не «той же вещества» (Homoousios).

История

Арианизм был взглядом Ария и его последователей, арийцев , что Иисус был подчинен и другое существо ( усия ) Богу Отцу . Арианцы выступили против мнения, что три человека Троицы были одного существа или вещества . Арианизм распространился среди церкви Александрии и Восточного Средиземноморья. После того, как Первый Совет Никей осудил арианизм как ересь , многие христиане приняли компромиссные взгляды, в которых они оставались в общении с арианцами, не приняв сам арианизм. Были предложены различные формулы, такие как Homoiousian и Homoean , были предложены для компромисса между учениями -арийцами ( гетероузиоными ) и доктриной одного вещества ( Homoousios ), утвержденной в Nicene Creed .

After the 325 Council of Nicea anathemized Arianism: the majority of the Eastern bishops, who agreed to the deposition of Athanasius of Alexandria at Tyre in 335 and received the Arians to communion at Jerusalem on their repentance, were not Arians. The Dedication Council of Antioch in 341 put forth a creed which was unexceptionable but for its omission of the Nicene formula "of One Substance." Even disciples of Arius such as bishop George of Laodicea (335–47) and Eustathius of Sebaste (c. 356–80) joined the moderate party, and after the death of Eusebius of Nicomedia, the leaders of the court faction, Ursacius of Singidunum, Valens of Mursa and Germinius of Sirmium, were not tied to any formula, for Emperor Constantius II himself hated Arianism, though he disliked Athanasius yet more. When Marcellus of Ancyra was deposed in 336, he was succeeded by Basil. Marcellus was reinstated by the Council of Serdica and bishop Julius of Rome in 343, but Basil was restored in 350 by Constantius, over whom he gained considerable influence. He was the leader of a council at Sirmium in 351, held against Photinus who had been a deacon at Ancyra, and the canons of this synod begin by condemning Arianism, though they do not quite come up to the Nicene standard. Basil had afterwards a disputation with the Anomoean Aëtius.

After the defeat of Magnentius at Mursa in 351, Valens, bishop of that city, became the spiritual director of Constantius. In 355 Valens and Ursacius obtained the exile of the Western confessors Eusebius, Lucifer of Cagliari, Hilary of Poitiers, and Liberius followed. In 357 they issued the second Creed of Sirmium, or "formula of Hosius", in which homoousios and homoiousios were both absent. Eudoxius seized the See of Antioch, and supported Aëtius and his disciple Eunomius.

The Third Council of Sirmium in 357 was the high point of Arianism. The Seventh Arian Confession (Second Sirmium Confession) held that both homoousios (of one substance) and homoiousios (of similar substance) were unbiblical and that the Father is greater than the Son. (This confession was later known as the Blasphemy of Sirmium.)

But since many persons are disturbed by questions concerning what is called in Latin substantia, but in Greek ousia, that is, to make it understood more exactly, as to 'coessential,' or what is called, 'like-in-essence,' there ought to be no mention of any of these at all, nor exposition of them in the Church, for this reason and for this consideration, that in divine Scripture nothing is written about them, and that they are above men's knowledge and above men's understanding;

It has been noted also that the Greek term "homoousian", which Athanasius of Alexandria favored, was actually a term that was reported to be put forth and favored also by Sabellius, and was a term that many followers of Athanasius took issue with and were uneasy about. The Semi-Arians also objected to the term. Their objection to the term "homoousian" was that it was considered to be "un-Scriptural, suspicious, and of a Sabellian tendency." This was because Sabellius also considered the Father and the Son to be "one substance", meaning that, to Sabellius, the Father and Son were "one essential Person" interacting with creation as necessary.

Basil of Ancyra

In the Lent of 358, Basil, along with many bishops, was holding the dedicatory feast of a new church he had built at Ancyra when he received a letter from George of Laodicea, relating how Eudoxius had approved of Aëtius, and begging Macedonius of Constantinople, Basil, and the rest of the assembled bishops to decree the expulsion of Eudoxius and his followers from Antioch, else that great see were lost. In consequence, the Synod of Ancyra published a long reply addressed to George and the other bishops of Phoenicia in which they recite the Creed of Antioch (341), adding explanations against the "unlikeness" of the Son to the Father taught by the Arians and Anomoeans, (from anomoios), and showing that the very name of father implies a son of like substance (homoiousios, or homoios kat ousian) Anathematisms are appended in which Anomoeanism is explicitly condemned and the teaching of "likeness of substance" enforced. The nineteenth of these canons forbids the use also of homoousios and tautoousios; this may be an afterthought due to the instance of Macedonius, as Basil does not seem to have insisted on it later. Legates were dispatched to the Council at Sirmium: Basil, Eustathius of Sebaste, an ascetic of no dogmatic principles, Eleusius of Cyzicus, a follower of Macedonius, and the priest Leontius, one of the emperor's chaplains. They arrived just in time, for the emperor had been lending his ear to a Eudoxian, but he now veered round, issuing a letter (Sozomen, IV, xiv) declaring the Son to be "like in substance" to the Father, and condemning the Arians of Antioch.

Epiphanius of Salamis

In the mid-4th century Epiphanius stated, "Semi-Arians... hold the view of the Son, that he was forever with the Father... but has been begotten without beginning and not in time... But all of these negate, or it has been said, blaspheme the Holy Spirit, and do not count him in the Godhead with the Father and the Son."

According to Sozomen, at this point Pope Liberius was released from exile upon signing three formulae combined by Basil. Basil persuaded Constantius to summon a general council, Ancyra being proposed, then Nicomedia (both in Asia Minor), but as the latter city was destroyed by an earthquake, Basil was again at Sirmium in 359 where the Arianizers had meanwhile regained their footing; with Germinius of Sirmium, George of Alexandria, Ursacius and Valens, and bishop (later saint) Marcus of Arethusa, he held a conference which lasted until night. A confession of faith, ridiculed under the name of the "dated creed", was drawn up by Marcus on 22 May (Hilary, "Fragment. xv"). Arianism was of course rejected, but the homoios kata ten ousian was not admitted, and the expression kata panta homoios, "like in all things", was substituted. Basil was disappointed, and added to his signature the explanation that the words "in all things" meant not only in will, but in existence and being (kata ten hyparxin kai kata to einai). Not content with this, Basil, George of Laodicea and others published a joint explanation (Epiph., lxxiii, 12–22) that "in all things" must include "substance".

At Seleucia, 359

The court party arranged that two councils should be held, one at Rimini (Italy) and the other at Seleucia. At Seleucia, in 359, the Semi–Arians were in a majority, being supported by such men as St. Cyril of Jerusalem, his friend Silvanus of Tarsus and even Hilary of Poitiers, but they were unable to obtain their ends. Basil, Silvanus and Eleusius, therefore, went as envoys to Constantinople, where a council was held in 360, which followed Rimini in condemning homoiousios together with homoousios and allowed homoios alone, without addition. This new phrase was the invention of Acacius of Cæsarea, who now deserted the more extreme Arians and became leader of the new "Homoean" party. He procured the exile of Macedonius, Eleusius, Basil, Eustathius, Silvanus, Cyril and others.

Констанция II умер в 361 году. Под Джулианом изгнанники вернулись. Базилик, вероятно, был мертв. Македоний организовал партию, которая призналась, что сыном является Ката Панта Хомиос , в то время как это объявил Святой Дух министром и слугой отца и существом. Элеузиус присоединился к нему, как и Естатиус на некоторое время. Этот остаток полуарской партии провел синоды в Зеле и в других местах. Вступление Джовиана ортодоксальным, побудило универсальный акациус с Мелетиусом Антиохий и двадцать пять епископов, принять формулу Никейства, добавив объяснение, что отцы имели , которое было никейские Первоначальная формула полуаржевов. В 365 македонцах собрались в Lampsacus под президентством Элеузиуса и осудили советы ариминации и антиохии (в 360), вновь утверждая подобие в веществе. Но угрозы императора Ариана Валенса заставили Элеузиуса подписать арийский вероисповедание в Никомедии в 366 году. Он вернулся в свою епархию, полную раскаяния, и просил выборы другого епископа, но его епархии отказались отпустить его в отставку.

Запад находился в мире при Валентиниане I , поэтому полуаржевы послали посланников к этому императору и папе, чтобы получить помощь. Папа Либерий отказался видеть их, пока они не представили его признанием веры, которое включало формулу Никейла. Кажется, он не знал, что партия теперь отвергла божественность Святого Духа; Но, возможно, это не относилось к посланникам Юстатиуса и Сильвануса. По возвращению легатов, документы, которые они принесли с большой радостью от синода в Тиане , которая приняла никейскую веру. Но еще один синод в Карии все еще отказался от гомоочистки .

Совет Константинополя и после

В 381 году был также призван первый Совет Константинополя, чтобы попытаться справиться с бинитаристами, которые были в основном полуарапинами. Однако, поскольку Троица была официально завершена в это время, оскорбленные бинитаристы вышли.

Для остальной части истории полуарианцев (их также называли македонцами ); Смотрите пневматомахи .

Кроме того, в более современные времена, как говорят, полуамерные группы включают не тринитарные группы, такие как Свидетели Иеговы и творение седьмого дня адвентисты .

Смотрите также

• Советы Сермия
• Арианство
• Арийский
• Афанасий
• Македоний I Константинополя
• Евсевий Никомедия
• Нетринитаризм
• Сотворение седьмого дня адвентистская церковь

Источники

• Базилик Анкары, Элеузиус, Юстатиус Себасте от Venables в дикции. Христос. Биог
• Лихтенштейн, Евсевий Никомедия (Halle, 1903)
• Loofs, Eustathius von Sebaste и хронология писем базилия (Halle, 1898).

Внешние ссылки

• Статья о полуарианстве из католической энциклопедии