Church History
5/27/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§121. The Arian and Semi-Arian Reaction, A.D. 325-361." (pp. 2358-2364).
Schaff identifies the outcome of the Council of Nicea as a victory, but of limited effect. Numerous subscribers to the Nicene Creed were marginal in their support or were acting out of deference to the emperor rather than from a conviction of truth (Schaff 2014, p. 2358). After the council, the Arians sought to consolidate their political power and promote their view. These moves regularly resulted in contentious councils and bloodshed (Schaff 2014, p. 2359). The controversy outlived Constantine, Arius, and Constantine II. Charges of intolerance were lodged against both sides, as a third, "semi-Arian" party arose (Schaff 2014, p. 2360). Over time, the dispute came to have a geographic element as well. The East tended to follow the Arian beliefs, while the West was more likely to adhere to the Nicene creed (Schaff 2014, p. 2361).
After 350, the emperor Constans, who had briefly (under pressure from his brother) supported Athanasius, summoned three synods which took a moderately favorable view of Arianism. He subsequently pressured the church in the West to adopt these views (Schaff 2014, p. 2361). This soft form of Arianism was thus established, though with much controversy, throughout the imperial church (Schaff 2014, p. 2362). In the ongoing conflicts, Schaff notes the imprisonment or exile of numerous orthodox bishops.
While the Arian heresy seemed to have won the day, it then separated into two factions. One contended that the Son was of similar but not identical essence with the Father (Schaff 2014, p. 2363). The other faction contended that the essence of the Father was not "similar" but "different." Beginning in the late 350s numerous councils attempted to understand this issue.
"§122. The Final Victory of Orthodoxy, and the Council of Constantinople, 381." (pp. 2364-2367).
The policy of Julian the Apostate, who released orthodox bishops from exile, in Schaff's opinion, was intended to provoke the Christian factions to destroy each other (Schaff 2014, p. 2364). Rather, the Christians united against the common enemy of paganism. Arianism tended to decline as orthodoxy brought out robust arguments in multiple synods.
With the death of Athanasius in 379, Arianism arose again in a violent manifestation (Schaff 2014, p. 2365). In response to this unrest, the emperor Theodosius I, who ascended to the throne in 379 and was orthodox in his convictions, required all subjects to pursue orthodoxy. He further convened the council of Constantinople in 381. Among other actions, the Nicene Creed was confirmed, with the additions to the third article which are used today (Schaff 2014, p. 2366). A variety of heresies, including Arianism, were specifically condemned. This spelled the end of Arianism as a formally recognized belief system, though some cells of Arian belief remained in existence for several centuries (Schaff 2014, p. 2367).
5/27/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§121. The Arian and Semi-Arian Reaction, A.D. 325-361." (pp. 2358-2364).
Schaff identifies the outcome of the Council of Nicea as a victory, but of limited effect. Numerous subscribers to the Nicene Creed were marginal in their support or were acting out of deference to the emperor rather than from a conviction of truth (Schaff 2014, p. 2358). After the council, the Arians sought to consolidate their political power and promote their view. These moves regularly resulted in contentious councils and bloodshed (Schaff 2014, p. 2359). The controversy outlived Constantine, Arius, and Constantine II. Charges of intolerance were lodged against both sides, as a third, "semi-Arian" party arose (Schaff 2014, p. 2360). Over time, the dispute came to have a geographic element as well. The East tended to follow the Arian beliefs, while the West was more likely to adhere to the Nicene creed (Schaff 2014, p. 2361).
After 350, the emperor Constans, who had briefly (under pressure from his brother) supported Athanasius, summoned three synods which took a moderately favorable view of Arianism. He subsequently pressured the church in the West to adopt these views (Schaff 2014, p. 2361). This soft form of Arianism was thus established, though with much controversy, throughout the imperial church (Schaff 2014, p. 2362). In the ongoing conflicts, Schaff notes the imprisonment or exile of numerous orthodox bishops.
While the Arian heresy seemed to have won the day, it then separated into two factions. One contended that the Son was of similar but not identical essence with the Father (Schaff 2014, p. 2363). The other faction contended that the essence of the Father was not "similar" but "different." Beginning in the late 350s numerous councils attempted to understand this issue.
"§122. The Final Victory of Orthodoxy, and the Council of Constantinople, 381." (pp. 2364-2367).
The policy of Julian the Apostate, who released orthodox bishops from exile, in Schaff's opinion, was intended to provoke the Christian factions to destroy each other (Schaff 2014, p. 2364). Rather, the Christians united against the common enemy of paganism. Arianism tended to decline as orthodoxy brought out robust arguments in multiple synods.
With the death of Athanasius in 379, Arianism arose again in a violent manifestation (Schaff 2014, p. 2365). In response to this unrest, the emperor Theodosius I, who ascended to the throne in 379 and was orthodox in his convictions, required all subjects to pursue orthodoxy. He further convened the council of Constantinople in 381. Among other actions, the Nicene Creed was confirmed, with the additions to the third article which are used today (Schaff 2014, p. 2366). A variety of heresies, including Arianism, were specifically condemned. This spelled the end of Arianism as a formally recognized belief system, though some cells of Arian belief remained in existence for several centuries (Schaff 2014, p. 2367).
RSS Feed