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<span>Overview</span> </div> </a> <button aria-controls="toc-Overview-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Overview subsection</span> </button> <ul id="toc-Overview-sublist" class="vector-toc-list"> <li id="toc-A_response_to_Neo-Arianism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#A_response_to_Neo-Arianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.1</span> <span>A response to Neo-Arianism</span> </div> </a> <ul id="toc-A_response_to_Neo-Arianism-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Doctrine" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Doctrine"> <div class="vector-toc-text"> <span class="vector-toc-numb">3</span> <span>Doctrine</span> </div> </a> <button aria-controls="toc-Doctrine-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Doctrine subsection</span> </button> <ul id="toc-Doctrine-sublist" class="vector-toc-list"> <li id="toc-Against_Homoianism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Against_Homoianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.1</span> <span>Against Homoianism</span> </div> </a> <ul id="toc-Against_Homoianism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Against_Homoousianism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Against_Homoousianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.2</span> <span>Against Homoousianism</span> </div> </a> <ul id="toc-Against_Homoousianism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Against_Sabellianism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Against_Sabellianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.3</span> <span>Against Sabellianism</span> </div> </a> <ul id="toc-Against_Sabellianism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Against_Neo-Arianism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Against_Neo-Arianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.4</span> <span>Against Neo-Arianism</span> </div> </a> <ul id="toc-Against_Neo-Arianism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Summary" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Summary"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.5</span> <span>Summary</span> </div> </a> <ul id="toc-Summary-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Conclusion" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Conclusion"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.6</span> <span>Conclusion</span> </div> </a> <ul id="toc-Conclusion-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-The_end_of_Homoiousianism" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#The_end_of_Homoiousianism"> <div class="vector-toc-text"> <span class="vector-toc-numb">4</span> <span>The end of Homoiousianism</span> </div> </a> <ul id="toc-The_end_of_Homoiousianism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Continued_into_Pro-Nicene_theology" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Continued_into_Pro-Nicene_theology"> <div class="vector-toc-text"> <span class="vector-toc-numb">5</span> <span>Continued into Pro-Nicene theology</span> </div> </a> <ul id="toc-Continued_into_Pro-Nicene_theology-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-References" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#References"> <div class="vector-toc-text"> <span class="vector-toc-numb">6</span> <span>References</span> </div> </a> <ul id="toc-References-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Bibliography" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Bibliography"> <div class="vector-toc-text"> <span class="vector-toc-numb">7</span> <span>Bibliography</span> </div> </a> <ul id="toc-Bibliography-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-External_links" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#External_links"> <div class="vector-toc-text"> <span class="vector-toc-numb">8</span> <span>External links</span> </div> </a> <ul id="toc-External_links-sublist" class="vector-toc-list"> 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searchaux" style="display:none">Christian theological theory on the nature of Jesus the Son of God and God the Father</div> <style data-mw-deduplicate="TemplateStyles:r1236090951">.mw-parser-output .hatnote{font-style:italic}.mw-parser-output div.hatnote{padding-left:1.6em;margin-bottom:0.5em}.mw-parser-output .hatnote i{font-style:normal}.mw-parser-output .hatnote+link+.hatnote{margin-top:-0.5em}@media print{body.ns-0 .mw-parser-output .hatnote{display:none!important}}</style><div role="note" class="hatnote navigation-not-searchable">Not to be confused with <a href="/wiki/Homoousion" title="Homoousion">Homoousion</a>.</div> <style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist dd,.mw-parser-output .hlist dt,.mw-parser-output .hlist li{margin:0;display:inline}.mw-parser-output .hlist.inline,.mw-parser-output .hlist.inline dl,.mw-parser-output .hlist.inline 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a series on</td></tr><tr><th class="sidebar-title-with-pretitle"><a href="/wiki/Christology" title="Christology">Christology</a></th></tr><tr><td class="sidebar-image"><span typeof="mw:File"><a href="/wiki/File:Jesusicon.jpg" class="mw-file-description" title="Christ Pantocrator"><img alt="Christ Pantocrator" src="//upload.wikimedia.org/wikipedia/commons/thumb/0/0f/Jesusicon.jpg/110px-Jesusicon.jpg" decoding="async" width="110" height="140" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/0/0f/Jesusicon.jpg/165px-Jesusicon.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/0/0f/Jesusicon.jpg/220px-Jesusicon.jpg 2x" data-file-width="394" data-file-height="500" /></a></span></td></tr><tr><td class="sidebar-content plainlist"> <div class="sidebar-list mw-collapsible mw-collapsed"><div class="sidebar-list-title" style="background:gold;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c">Concepts</div></div><div class="sidebar-list-content mw-collapsible-content"> <ul><li><div class="hlist"><ul><li><a href="/wiki/Christ_(title)" title="Christ (title)">Christ (Messiah)</a></li><li><i><a href="/wiki/Kyrios" title="Kyrios">Kyrios</a></i></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Son_of_God_(Christianity)" title="Son of God (Christianity)">Son of God</a></li><li><a href="/wiki/God_the_Son" title="God the Son">God the Son</a></li></ul></div></li> <li><div class="hlist"><ul><li><i><a href="/wiki/Logos_(Christianity)" title="Logos (Christianity)">Logos</a></i></li><li><a href="/wiki/Incarnation_(Christianity)" title="Incarnation (Christianity)">Incarnation</a></li><li><a href="/wiki/Pre-existence_of_Christ" title="Pre-existence of Christ">Pre-existence</a></li></ul></div></li> <li><a href="/wiki/Active_obedience_of_Christ" title="Active obedience of Christ">Active obedience</a></li> <li><i><a href="/wiki/Communicatio_idiomatum" title="Communicatio idiomatum">Communicatio idiomatum</a></i></li> <li><a href="/wiki/Consubstantiality" title="Consubstantiality">Consubstantiality</a></li> <li><div class="hlist"><ul><li><a href="/wiki/Session_of_Christ#Theological_significance" title="Session of Christ">Exaltation</a></li><li><a href="/wiki/Humiliation_of_Christ" title="Humiliation of Christ">Humiliation</a></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/God-man_(Christianity)" title="God-man (Christianity)">God-man</a></li><li><i><a href="/wiki/Homoi%C5%8Dma" title="Homoiōma">Homoiōma</a></i></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Hypostatic_union" title="Hypostatic union">Hypostatic union</a></li><li><a href="/wiki/Person_of_Christ" class="mw-redirect" title="Person of Christ">Person</a></li><li><i><a href="/wiki/Prosopon" title="Prosopon">Prosopon</a></i></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Imitation_of_Christ#Christology" title="Imitation of Christ">Imitation</a></li><li><a href="/wiki/Intercession_of_Christ#Christology" title="Intercession of Christ">Intercession</a></li></ul></div></li> <li><div class="hlist"><ul><li><i><a href="/wiki/Kenosis#Christology" title="Kenosis">Kenosis</a></i></li><li><i><a href="/wiki/Syncatabasis" title="Syncatabasis">Syncatabasis</a></i></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Knowledge_of_Christ" title="Knowledge of Christ">Knowledge</a></li><li><a href="/wiki/Love_of_Christ" title="Love of Christ">Love</a></li><li><a href="/wiki/Perfection_of_Christ" title="Perfection of Christ">Perfection</a></li><li><a href="/wiki/Holy_Wisdom#In_Christology" title="Holy Wisdom">Wisdom</a></li></ul></div></li> <li><a href="/wiki/Threefold_office" title="Threefold office">Threefold office</a></li> <li><a href="/wiki/Redeemer_(Christianity)" title="Redeemer (Christianity)">Redeemer</a></li></ul></div></div></td> </tr><tr><td class="sidebar-content plainlist"> <div class="sidebar-list mw-collapsible"><div class="sidebar-list-title" style="background:gold;font-size:105%;;color: var(--color-base)"><div class="sidebar-list-title-c">Doctrines</div></div><div class="sidebar-list-content mw-collapsible-content"> <dl><dt>Christological doctrines</dt></dl> <ul><li><a href="/wiki/Adoptionism" title="Adoptionism">Adoptionism</a></li> <li><a href="/wiki/Apollinarism" title="Apollinarism">Apollinarism</a></li> <li><a href="/wiki/Eutychianism" title="Eutychianism">Eutychianism</a></li> <li><a href="/wiki/Chalcedonian_Definition" title="Chalcedonian Definition">Chalcedonism</a> (<a href="/wiki/Neo-Chalcedonism" title="Neo-Chalcedonism">Neo</a>)</li> <li><a href="/wiki/Docetism" title="Docetism">Docetism</a></li> <li><div class="hlist"><ul><li><a href="/wiki/Dyoenergism" title="Dyoenergism">Dyoenergism</a></li><li><a href="/wiki/Monoenergism" title="Monoenergism">Monoenergism</a></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Dyothelitism" title="Dyothelitism">Dyothelitism</a></li><li><a href="/wiki/Monothelitism" title="Monothelitism">Monothelitism</a></li></ul></div></li> <li><div class="hlist"><ul><li><a href="/wiki/Dyophysitism" title="Dyophysitism">Dyophysitism</a></li><li><a href="/wiki/Monophysitism" title="Monophysitism">Monophysitism</a></li></ul></div></li> <li><a href="/wiki/Miaphysitism" title="Miaphysitism">Miaphysitism</a></li> <li><a href="/wiki/Henotikon" title="Henotikon">Henotikon</a></li> <li><div class="hlist"><ul><li><a href="/wiki/Homoousion" title="Homoousion">Homoousionism</a></li><li><a href="/wiki/Acacians" title="Acacians">Homoiousianism</a></li></ul></div></li> <li><a href="/wiki/Homoian" class="mw-redirect" title="Homoian">Homoianism</a></li> <li><a href="/wiki/Nestorianism" title="Nestorianism">Nestorianism</a></li> <li><a href="/wiki/Theopaschism" title="Theopaschism">Theopaschism</a></li></ul> <dl><dt>By denomination</dt></dl> <ul><li><i><a href="/wiki/Extra_calvinisticum" title="Extra calvinisticum">Extra calvinisticum</a></i></li> <li><a href="/wiki/Scholastic_Lutheran_Christology" title="Scholastic Lutheran Christology">Lutheran Christology</a></li></ul></div></div></td> </tr><tr><td class="sidebar-navbar"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><style data-mw-deduplicate="TemplateStyles:r1239400231">.mw-parser-output .navbar{display:inline;font-size:88%;font-weight:normal}.mw-parser-output .navbar-collapse{float:left;text-align:left}.mw-parser-output .navbar-boxtext{word-spacing:0}.mw-parser-output .navbar ul{display:inline-block;white-space:nowrap;line-height:inherit}.mw-parser-output .navbar-brackets::before{margin-right:-0.125em;content:"[ "}.mw-parser-output .navbar-brackets::after{margin-left:-0.125em;content:" ]"}.mw-parser-output .navbar li{word-spacing:-0.125em}.mw-parser-output .navbar a>span,.mw-parser-output .navbar a>abbr{text-decoration:inherit}.mw-parser-output .navbar-mini abbr{font-variant:small-caps;border-bottom:none;text-decoration:none;cursor:inherit}.mw-parser-output .navbar-ct-full{font-size:114%;margin:0 7em}.mw-parser-output .navbar-ct-mini{font-size:114%;margin:0 4em}html.skin-theme-clientpref-night .mw-parser-output .navbar li a abbr{color:var(--color-base)!important}@media(prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .navbar li a abbr{color:var(--color-base)!important}}@media print{.mw-parser-output .navbar{display:none!important}}</style><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Christology" title="Template:Christology"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Christology" title="Template talk:Christology"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Christology" title="Special:EditPage/Template:Christology"><abbr title="Edit this template">e</abbr></a></li></ul></div></td></tr></tbody></table> <p><b>Homoiousios</b> (<a href="/wiki/Greek_language" title="Greek language">Greek</a>: <span lang="el">ὁμοιούσιος</span> from <span title="Ancient Greek (to 1453)-language text"><span lang="grc">ὅμοιος</span></span>, <i>hómoios</i>, "similar" and <span title="Ancient Greek (to 1453)-language text"><span lang="grc">οὐσία</span></span>, <i><a href="/wiki/Ousia" title="Ousia">ousía</a></i>, "essence, being") is a <a href="/wiki/Christian_theological" class="mw-redirect" title="Christian theological">Christian theological</a> term, coined in the 4th century to identify a distinct group of <a href="/wiki/Christian_theology" title="Christian theology">Christian theologians</a> who held the belief that <a href="/wiki/God_the_Son" title="God the Son">God the Son</a> was of a <i>similar</i>, but not identical, <i>essence</i> (or <i>substance</i>) with <a href="/wiki/God_the_Father" title="God the Father">God the Father</a>.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Background">Background</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=1" title="Edit section: Background"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>During the period of the development of Christian doctrine and refinement of Christian theological language which ran from AD 360 to 380, the controversy between <a href="/wiki/Arianism" title="Arianism">Arianism</a> and what would eventually come to be defined as catholic orthodoxy provoked an enormous burgeoning of new movements, sects and doctrines which came into existence in the attempt to stabilize and consolidate a unique and universal position on complex and subtle theological questions. One of the central questions concerned the nature of God and the fundamental character of his relationship with his Son Jesus Christ as the <a href="/wiki/Pre-existence_of_Christ" title="Pre-existence of Christ">preexistent</a> <i>Logos</i>. This controversy was called the "trinitarian controversy" because it involved solving the riddle of how it was possible that God the Father, His Son Jesus the Word, and the Holy Spirit could be one God. The dominant position among Christian theologians at this point in history was the doctrine of <a href="/wiki/Homoousian" class="mw-redirect" title="Homoousian">homoousianism</a>, articulated and fiercely defended by <a href="/wiki/Athanasius_of_Alexandria" title="Athanasius of Alexandria">Athanasius of Alexandria</a>, according to which Father and Son were identical in essence, divine identity, attributes and energies, and that any deviations from this orthodoxy were to be considered heretical departures from apostolic faith and worship. The Homoians, however, had a powerful ally on their side in the person of Emperor <a href="/wiki/Constantius_II" title="Constantius II">Constantius II</a>. </p> <div class="mw-heading mw-heading2"><h2 id="Overview">Overview</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=2" title="Edit section: Overview"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>It is often claimed that <i>Homoiousianism</i> arose as an attempt to reconcile two opposing teachings, namely, <a href="/wiki/Homoousianism" class="mw-redirect" title="Homoousianism">Homoousianism</a> and <a href="/wiki/Homoians" class="mw-redirect" title="Homoians">Homoianism</a>: </p> <ul><li>Homoousios is a keyword in the <a href="/wiki/Nicene_Creed" title="Nicene Creed">Nicene Creed</a> of the year 325 and means "same substance."  Homoousianism was a continuation of that concept and taught that the Son is of the same (ὁμός, <i>homós</i>, "same") substance as the Father. Consequently, the Son is co-equal and co-eternal with the Father.</li> <li>Homoianism, on the other hand, refused to use the term οὐσία (<i>ousía</i>, "essence"). Homoians believed that the Son is "like" or "similar" (ὅμοιος, <i>hómoios</i>) to the Father but subordinate to the Father.</li></ul> <p>It is then proposed that Homoiousian (similar substance) theology was an attempt to reconcile the Homoousian (same substance) theology with the Homoian notion of similarity. </p><p>However, Homoiousianism was “most prominently associated with … Basil of Ancyra”<sup id="cite_ref-:0_3-0" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> and "the term <i>homoiousios</i> plays no role in Basil's surviving texts,"<sup id="cite_ref-:1_4-0" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> implying that such a compromise was not the purpose. More recently, Lewis Ayres proposed that <i>Homoiousianism</i> was not merely a compromise but "a significant and persistent strand in earlier eastern theology."<sup id="cite_ref-:1_4-1" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> </p><p>There are indications that this theology was a restatement or development of the theology of Eusebius of Caesarea, as stated in the letter he wrote to his home church after the Nicene Council, to explain why he accepted that Creed: </p> <ul><li>Ritter described Homoiousianism "as the right wing of the Eusebian party.”<sup id="cite_ref-:0_3-1" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup></li> <li>“Basil … prefers the term 'image of the ousia' to define the Son's relationship to the Father; it is worth noting that this term was favoured by Eusebius of Caesarea … and also is found in the Second ('Dedication') Creed of Antloch 341.”<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup></li></ul> <p>Eusebius was “universally acknowledged to be the most scholarly bishop of his day.”<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="A_response_to_Neo-Arianism">A response to Neo-Arianism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=3" title="Edit section: A response to Neo-Arianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Both <a href="/wiki/Lewis_Ayres" title="Lewis Ayres">Lewis Ayres</a> and <a href="/wiki/Richard_Hanson_(bishop)" title="Richard Hanson (bishop)">R.P.C. Hanson</a> stated that the formulation of Homoiousian theology in 358 by a council of bishops called by Basil of Ancyra was a response to, what Ayres calls, "the emerging shape of Heterousian theology" in the form of the creed of “Sirmium 357,” which was based on the teachings of Aetius. Hanson refers to this as "Neo-Arianism" and as “a new and radical theology” that appears for the first time in the extant ancient records in the form of the “Second Creed of Sirmium of 357,” afterward approved by a larger synod at Antioch (probably in AD 358). 'Neo-Arianism' may be an appropriate name because it was “a development" of Arius' theology.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> </p><p>“The statement which emerged from this council … marks the emergence of a new and coherent theological point of view. This is the theology of those whom Epiphanius, quite undeservedly, calls 'Semi-Arians', but who are usually today thought of as Homoiousians, a designation which is more accurate.”<sup id="cite_ref-:0_3-2" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Doctrine">Doctrine</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=4" title="Edit section: Doctrine"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>“The statement which emerged from this council … marks the emergence of a new and coherent theological point of view. This is the theology of those whom Epiphanius, quite undeservedly, calls 'Semi-Arians', but who are usually today thought of as Homoiousians, a designation which is more accurate.”<sup id="cite_ref-:0_3-3" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> </p><p>This statement was written by Basil of Ancyra himself<sup id="cite_ref-:1_4-2" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> and “is of the highest importance for an understanding of Homoiousian theology.”<sup id="cite_ref-:0_3-4" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 350">: 350 </span></sup> It includes “nineteen anathemas which reveal more clearly the position which Basil is attacking."<sup id="cite_ref-:0_3-5" class="reference"><a href="#cite_note-:0-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 355">: 355 </span></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Against_Homoianism">Against Homoianism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=5" title="Edit section: Against Homoianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Homoianism was a dominant Christology during the mid-fourth century. It refused to use ousia (substance) language in the formulation of any statement of faith. Against them, Basil insisted that substance language is necessary to reflect the closeness of the Father and Son expressed by the concepts “Father/Son” and “begotten.” He wrote: </p> <ul><li>“God must be both Father and creator” (of His Son). “If we remove this resemblance of ousia,” the Son is merely a created being; “not a Son.”<sup id="cite_ref-:2_9-0" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 353–354">: 353–354 </span></sup></li> <li>Since human sons are like their fathers, the Son of God is like His Father. “The salient irreducible element” in a father/son relationship is “the begetting of a living being that is like in <i>ousia.</i>”<sup id="cite_ref-:2_9-1" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 352–3">: 352–3 </span></sup></li> <li>“If the Father gives the Son to have life in himself (John 5:26) … then the Son must have the same life and thus have ‘everything according to essence and absolutely as does the Father’.” (Lewis Ayres, page152)</li></ul> <div class="mw-heading mw-heading3"><h3 id="Against_Homoousianism">Against Homoousianism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=6" title="Edit section: Against Homoousianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>It is often claimed that the term homo-ousios in the Nicene Creed means "<b>one</b> substance," namely, that the substance of the Son is one and the same as the Father's substance. It is on this basis alone that we can argue that the Son is co-eternal and co-equal with the Father. However: </p> <ul><li>Hanson concluded that “we can … be pretty sure that <i>homoousios</i> was not intended to express the numerical identity of the Father and the Son.”<sup id="cite_ref-:2_9-2" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> (p. 202)</li> <li>Philip Schaff stated: "The term <i>homoousion ...</i> differs from <i>monoousion</i>. ... and signifies not numerical identity, but equality of essence or community of nature among several beings. It is clearly used thus in the Chalcedonian symbol, where it is said that Christ is “<i>homoousios</i> with the Father as touching the Godhead, and <i>homoousios</i> with us [and yet individually distinct from us] as touching the manhood.”<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup></li></ul> <p>The idea of "one substance," therefore, developed later. In the Homoousianism of the Nicene Creed, the Son's substance is identical with the Father's, meaning <b>two</b> substances that are identical. </p><p> This is based on a material interpretation of the terms “Father,” Son,” and “only-begotten,” as if God has a body and bodily gave existence to the Son, comparable to how human sons are brought forth. Consequently, the Son’s substance is identical to the Father’s. For example:</p><blockquote><p>“Anathema 13 links the error of thinking of the Father/Son relationship in <b>corporeal</b> terms with that of making the Son <b>identical</b> with the Father.”<sup id="cite_ref-:2_9-3" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 356">: 356 </span></sup></p></blockquote><p>Homo-i-ousianism did not accept this notion.<sup id="cite_ref-:2_9-4" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 352–3">: 352–3 </span></sup> In Homo-i-ousianism, the Son is subordinate to the Father.<sup id="cite_ref-:2_9-5" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 355">: 355 </span></sup> If this is true, then the Son's substance cannot be identical to the Father's. Basil explained: </p><ul><li>“The Son is like the Father in <i>ousia</i> but not identical with him.”.<sup id="cite_ref-:2_9-6" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 352–3">: 352–3 </span></sup></li> <li>“As He … was in the likeness of men (John 1:14) … yet not a man in all respects;” “not identical with human nature,” for example. He was not born through natural conception, “so the Son … is God in that he is Son of God,” was “in the form of God," and is "equal to God (Phil 2:6, 7),” “but not identical with the God and Father.”<sup id="cite_ref-:2_9-7" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 354">: 354 </span></sup></li></ul> <p>Anathema 13 “damns him who declares ... that the Son is identical with the Father … This is manifestly directed against N (the Nicene Creed).”<sup id="cite_ref-:2_9-8" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 355">: 355 </span></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Against_Sabellianism">Against Sabellianism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=7" title="Edit section: Against Sabellianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div><p> In Sabellianism, the Son is not a distinct Person. Rather, the Father and Son are parts of one Person. Basil responded:</p><blockquote><p>“This argument that God must be both Father and creator and that the likeness in <i>ousia</i> is necessary … as a safeguard against Sabellianism: that which is like can never be the same as that to which it is like'.”<sup id="cite_ref-:2_9-9" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 353">: 353 </span></sup></p></blockquote><p>The anathemas also attack the apparent Sabellianism of Marcellus of Ancyra.<sup id="cite_ref-:2_9-10" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 355">: 355 </span></sup> </p><div class="mw-heading mw-heading3"><h3 id="Against_Neo-Arianism">Against Neo-Arianism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=8" title="Edit section: Against Neo-Arianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>In Neo-Arianism, which was “a new and radical” (RH, 348) adaptation of Arius’ theology, the terms “Father,” Son,” and “only-begotten” symbolize that the Son is the very image of the Father, but not in a corporeal (material) sense. For that reason, in this view, "the Son is '<b>unlike</b>' <i>(anhomoios)</i> in <i>ousia</i> to the Father” Ayres refers to this as "Heterousian (different substance) theology." (LA, 149) For example, “Anathema 12 strikes him who declares that the Son's likeness to the Father consists in power but not in <i>ousia.”</i><sup id="cite_ref-:2_9-11" class="reference"><a href="#cite_note-:2-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 355">: 355 </span></sup> </p><p>Homoiousianism was somewhere between the Homoousian (identical substance) view and the Neo-Arian (different substance) view. </p> <div class="mw-heading mw-heading3"><h3 id="Summary">Summary</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=9" title="Edit section: Summary"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The 55 years of Controversy after the Nicene Creed of 325 revolved specifically around the word homoousios. Since, in the Nicene Creed, this term was an interpretation of the term "begotten," the differences between the various Christological views are essentially different interpretations of the terms “Father,” "Son,” and “only-begotten.” These interpretations result in different views with respect to the substance of the Son, on the basis of which the five views may be summarized: </p> <ul><li>Sabellianism = One and the same substance</li> <li>Homoousian = Distinct but identical substance</li> <li>Homoiousian = Similar in substance</li> <li>Neo-Arianism or heteroousians = Unlike in substance</li> <li>Homoianism refuses to refer to substance.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Conclusion">Conclusion</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=10" title="Edit section: Conclusion"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The Homoiousians took a stance between that of the <a href="/wiki/Homoousian" class="mw-redirect" title="Homoousian">Homoousians</a>, and heteroousians (meaning 'different substance', also called <a href="/wiki/Anomoeanism" title="Anomoeanism">Anomoeans</a>) such as <a href="/wiki/A%C3%ABtius_of_Antioch" title="Aëtius of Antioch">Aëtius</a> and <a href="/wiki/Eunomius" class="mw-redirect" title="Eunomius">Eunomius</a>. At <a href="/wiki/Fourth_Council_of_Sirmium" class="mw-redirect" title="Fourth Council of Sirmium">a council in 358</a> at <a href="/wiki/Sirmium" title="Sirmium">Sirmium</a>, at the height of the movement's influence, the claim was made that the Son is "like [the Father] in all [respects]" (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">ὅμοιον κατὰ πάντα</span></span>, <i>hómoion katà pánta</i>), while the use of <span title="Ancient Greek (to 1453)-language text"><span lang="grc">οὐσία</span></span> (<i>ousía</i>) or any of its compounds in theological discussion was strongly criticized but not abandoned, and the heteroousians were anathematized. This compromise solution, which was satisfying to both the Homoians and the Homoiousians, deliberately set out to alienate the more extreme Neo-Arians (heteroousians). It was successful in this intent but it remained as illegitimate in the eyes of the pro-Nicenes as ever and Basil of Ancyra declared that "that which is like can never be the same as that to which it is like". </p><p>The term "homoiousios" was also preferred by many <a href="/wiki/Origen" title="Origen">Origenists</a> over the term "homoousios" because they felt it left "more room for distinctions in the <a href="/wiki/Godhead_in_Christianity" title="Godhead in Christianity">Godhead</a>".<sup id="cite_ref-ODCC_11-0" class="reference"><a href="#cite_note-ODCC-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 790">: 790 </span></sup> Another consideration may have been the association of the latter term with <a href="/wiki/Paul_of_Samosata" title="Paul of Samosata">Paul of Samosata</a> and with <a href="/wiki/Gnosticism" title="Gnosticism">Gnosticism</a>'s <a href="/wiki/Middle_Platonism" title="Middle Platonism">Platonic</a> chain of being.<sup id="cite_ref-ODCC_11-1" class="reference"><a href="#cite_note-ODCC-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 790">: 790 </span></sup> </p> <div class="mw-heading mw-heading2"><h2 id="The_end_of_Homoiousianism">The end of Homoiousianism</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=11" title="Edit section: The end of Homoiousianism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>“In AD 359 Constantius decided to emulate his father's action in calling Nicaea and summon a general council. … A small group of bishops met at Sirmium to draw up a draft creed for discussion. Those present included not only Basil, but also some who were far more suspicious of <i>ousia</i> language. The creed on which they finally agreed … asserts that all <i>ousia</i> language should be avoided. … … Thus, although Basil of Ancyra was influential with the imperial authorities at one point during 358–9, it was not for long, and he never seems fully to have overcome long-standing Homoian influence at court."<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> </p><p>Constantius was becoming somewhat hostile to the influence of all of the new movements which had sprung up after the Nicene council. The result was that the Homoiousians disappeared from the stage of history and the struggle to define Church dogma became a two-sided battle between the Homoousians and the Homoians. </p><p>Proponents of this view included <a href="/wiki/Eustathius_of_Sebaste" title="Eustathius of Sebaste">Eustathius of Sebaste</a> and <a href="/wiki/George_of_Laodicea" title="George of Laodicea">George of Laodicea</a>.<sup id="cite_ref-ODCC_11-2" class="reference"><a href="#cite_note-ODCC-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 580, 668">: 580, 668 </span></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Continued_into_Pro-Nicene_theology">Continued into Pro-Nicene theology</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=12" title="Edit section: Continued into Pro-Nicene theology"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div><p> It is, however, not quite true to say that Homoiousianism died with Basil of Ancyra's fall from grace. Basil of Caesarea is regarded by some as "the architect of the pro-Nicene triumph"<sup id="cite_ref-:1_4-3" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 187">: 187 </span></sup> and “it has been traditional to speak of Basil as initially a Homoiousian.”<sup id="cite_ref-:1_4-4" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 188">: 188 </span></sup> “We never encounter Basil as a partisan for a distinct Homoiousian party.”<sup id="cite_ref-:1_4-5" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 189">: 189 </span></sup> However:</p><blockquote><p>“In the early and mid-360s we still find Basil discussing theological topics with those whom we can broadly term ‘Homoiousian’. We may even think of Basil's major dogmatic work, the Contra Eunomium, as the logical conclusion of one strand of Homoiousian theology.”<sup id="cite_ref-:1_4-6" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 189">: 189 </span></sup> </p><p>“Around 360,” “Basil lets us know his preference for the phrase (‘invariably like according to essence’) to describe the relationship of Father and Son.” This is similar to the standard Homoiousian phrase “similar substance.” He has a “preference for Homoiousian-sounding language.”<sup id="cite_ref-:1_4-7" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 189">: 189 </span></sup> </p><p> “In Letter 361 … he does not yet articulate his mature distinction between a unitary shared nature at one level, and the personal distinctions of Father, Son, and Spirit at another. Basil still seems to view the relationship between Father and Son in a fundamentally Homoiousian way.”<sup id="cite_ref-:1_4-8" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 190">: 190 </span></sup> “It is only in the next few years that Basil will move towards the distinctions with which he is often identified.”<sup id="cite_ref-:1_4-9" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 191">: 191 </span></sup></p></blockquote><p>Furthermore, both Hilary, the "standard-bearer for the pro-Nicene cause” in the west<sup id="cite_ref-:1_4-10" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 177">: 177 </span></sup> and Athanasius defended Homoiousianism:</p><blockquote><p>“In ... the <i>De synodis,</i> Athanasius” claims that he and the Homoiousians “fundamentally teach the same doctrine.” He “reaches out to the Homoiousians by attempting to refute their objections to Nicaea's two uses of <i>ousia</i> language, ‘of the Father's <i>ousia</i>’ and <i>homoousios.”<sup id="cite_ref-:1_4-11" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 171">: 171 </span></sup></i> “Just as Athanasius saw grounds for a rapprochement between himself and the Homoiousians, Hilary saw the same.”<sup id="cite_ref-:1_4-12" class="reference"><a href="#cite_note-:1-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 184">: 184 </span></sup></p></blockquote> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=13" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist"> <div class="mw-references-wrap mw-references-columns"><ol class="references"> <li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text">Merriam-Webster, Inc. <i>Merriam-Webster’s Collegiate Dictionary</i>. Springfield, MA: Merriam-Webster, Inc., 2003.</span> </li> <li id="cite_note-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-2">^</a></b></span> <span class="reference-text">Soanes, Catherine, and Angus Stevenson, eds. <i>Concise Oxford English Dictionary</i>. Oxford: Oxford University Press, 2004.</span> </li> <li id="cite_note-:0-3"><span class="mw-cite-backlink">^ <a href="#cite_ref-:0_3-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-:0_3-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-:0_3-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-:0_3-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-:0_3-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-:0_3-5"><sup><i><b>f</b></i></sup></a></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite id="CITEREFHanson1987" class="citation book cs1">Hanson, R.P.C. (1987). <i>The Search for the Christian Doctrine of God - The Arian Controversy 318-381</i>. pp. 348–349.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Search+for+the+Christian+Doctrine+of+God+-+The+Arian+Controversy+318-381&rft.pages=348-349&rft.date=1987&rft.aulast=Hanson&rft.aufirst=R.P.C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-:1-4"><span class="mw-cite-backlink">^ <a href="#cite_ref-:1_4-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-:1_4-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-:1_4-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-:1_4-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-:1_4-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-:1_4-5"><sup><i><b>f</b></i></sup></a> <a href="#cite_ref-:1_4-6"><sup><i><b>g</b></i></sup></a> <a href="#cite_ref-:1_4-7"><sup><i><b>h</b></i></sup></a> <a href="#cite_ref-:1_4-8"><sup><i><b>i</b></i></sup></a> <a href="#cite_ref-:1_4-9"><sup><i><b>j</b></i></sup></a> <a href="#cite_ref-:1_4-10"><sup><i><b>k</b></i></sup></a> <a href="#cite_ref-:1_4-11"><sup><i><b>l</b></i></sup></a> <a href="#cite_ref-:1_4-12"><sup><i><b>m</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAyres2004" class="citation book cs1">Ayres, Lewis (2004). <i>Nicaea and its legacy</i>. p. 150.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Nicaea+and+its+legacy&rft.pages=150&rft.date=2004&rft.aulast=Ayres&rft.aufirst=Lewis&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-5">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHanson1987" class="citation book cs1">Hanson, R.P.C. (1987). <i>The Search for the Christian Doctrine of God - The Arian Controversy 318-381</i>. p. 353.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Search+for+the+Christian+Doctrine+of+God+-+The+Arian+Controversy+318-381&rft.pages=353&rft.date=1987&rft.aulast=Hanson&rft.aufirst=R.P.C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHanson1987" class="citation book cs1">Hanson, R.P.C. (1987). <i>The Search for the Christian Doctrine of God - The Arian Controversy 318-381</i>. p. 46.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Search+for+the+Christian+Doctrine+of+God+-+The+Arian+Controversy+318-381&rft.pages=46&rft.date=1987&rft.aulast=Hanson&rft.aufirst=R.P.C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHanson1987" class="citation book cs1">Hanson, R.P.C. (1987). <i>The Search for the Christian Doctrine of God - The Arian Controversy 318-381</i>. p. 348.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Search+for+the+Christian+Doctrine+of+God+-+The+Arian+Controversy+318-381&rft.pages=348&rft.date=1987&rft.aulast=Hanson&rft.aufirst=R.P.C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAyres2004" class="citation book cs1">Ayres, Lewis (2004). <i>Nicaea and its legacy</i>. pp. 149–150.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Nicaea+and+its+legacy&rft.pages=149-150&rft.date=2004&rft.aulast=Ayres&rft.aufirst=Lewis&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-:2-9"><span class="mw-cite-backlink">^ <a href="#cite_ref-:2_9-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-:2_9-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-:2_9-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-:2_9-3"><sup><i><b>d</b></i></sup></a> <a href="#cite_ref-:2_9-4"><sup><i><b>e</b></i></sup></a> <a href="#cite_ref-:2_9-5"><sup><i><b>f</b></i></sup></a> <a href="#cite_ref-:2_9-6"><sup><i><b>g</b></i></sup></a> <a href="#cite_ref-:2_9-7"><sup><i><b>h</b></i></sup></a> <a href="#cite_ref-:2_9-8"><sup><i><b>i</b></i></sup></a> <a href="#cite_ref-:2_9-9"><sup><i><b>j</b></i></sup></a> <a href="#cite_ref-:2_9-10"><sup><i><b>k</b></i></sup></a> <a href="#cite_ref-:2_9-11"><sup><i><b>l</b></i></sup></a></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFHanson" class="citation book cs1">Hanson, R.P.C. <i>The Search for the Christian Doctrine of God - The Arian Controversy 318-381</i>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Search+for+the+Christian+Doctrine+of+God+-+The+Arian+Controversy+318-381&rft.aulast=Hanson&rft.aufirst=R.P.C.&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSchaff1981" class="citation book cs1">Schaff, Philip (1981). <i>History of the Church volume 3</i>. Grand Rapids, MI: Eerdmans Publishing Co. pp. 672–673.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=History+of+the+Church+volume+3&rft.pages=672-673&rft.pub=Grand+Rapids%2C+MI%3A+Eerdmans+Publishing+Co.&rft.date=1981&rft.aulast=Schaff&rft.aufirst=Philip&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> <li id="cite_note-ODCC-11"><span class="mw-cite-backlink">^ <a href="#cite_ref-ODCC_11-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-ODCC_11-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-ODCC_11-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text">Cross, F. L., and Elizabeth A. Livingstone, eds. <i>The Oxford Dictionary of the Christian Church</i>. Oxford; New York: Oxford University Press, 2005.</span> </li> <li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAyres2004" class="citation book cs1">Ayres, Lewis (2004). <i>Nicaea and its legacy</i>. pp. 157–8.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Nicaea+and+its+legacy&rft.pages=157-8&rft.date=2004&rft.aulast=Ayres&rft.aufirst=Lewis&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></span> </li> </ol></div></div> <div class="mw-heading mw-heading2"><h2 id="Bibliography">Bibliography</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=14" title="Edit section: Bibliography"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239549316">.mw-parser-output .refbegin{margin-bottom:0.5em}.mw-parser-output .refbegin-hanging-indents>ul{margin-left:0}.mw-parser-output .refbegin-hanging-indents>ul>li{margin-left:0;padding-left:3.2em;text-indent:-3.2em}.mw-parser-output .refbegin-hanging-indents ul,.mw-parser-output .refbegin-hanging-indents ul li{list-style:none}@media(max-width:720px){.mw-parser-output .refbegin-hanging-indents>ul>li{padding-left:1.6em;text-indent:-1.6em}}.mw-parser-output .refbegin-columns{margin-top:0.3em}.mw-parser-output .refbegin-columns ul{margin-top:0}.mw-parser-output .refbegin-columns li{page-break-inside:avoid;break-inside:avoid-column}@media screen{.mw-parser-output .refbegin{font-size:90%}}</style><div class="refbegin refbegin-columns references-column-width" style="column-width: 30em"> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAthanasopoulosSchneider2013" class="citation book cs1">Athanasopoulos, Constantinos; Schneider, Christoph, eds. (2013). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=950ABAAAQBAJ"><i>Divine Essence and Divine Energies: Ecumenical Reflections on the Presence of God</i></a>. Cambridge, UK: James Clarke & Co. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9780227900086" title="Special:BookSources/9780227900086"><bdi>9780227900086</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Divine+Essence+and+Divine+Energies%3A+Ecumenical+Reflections+on+the+Presence+of+God&rft.place=Cambridge%2C+UK&rft.pub=James+Clarke+%26+Co&rft.date=2013&rft.isbn=9780227900086&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3D950ABAAAQBAJ&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFFlorovsky1987" class="citation book cs1"><a href="/wiki/Georges_Florovsky" title="Georges Florovsky">Florovsky, Georges</a> (1987). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=48SYQgAACAAJ"><i>The Eastern Fathers of the Fourth Century</i></a>. Vaduz: Büchervertriebsanstalt. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9783905238075" title="Special:BookSources/9783905238075"><bdi>9783905238075</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Eastern+Fathers+of+the+Fourth+Century&rft.place=Vaduz&rft.pub=B%C3%BCchervertriebsanstalt&rft.date=1987&rft.isbn=9783905238075&rft.aulast=Florovsky&rft.aufirst=Georges&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3D48SYQgAACAAJ&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFWeedman2007" class="citation book cs1">Weedman, Mark (2007). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=9Z8GhJl6BG8C"><i>The Trinitarian Theology of Hilary of Poitiers</i></a>. Leiden-Boston: Brill. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-9004162242" title="Special:BookSources/978-9004162242"><bdi>978-9004162242</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Trinitarian+Theology+of+Hilary+of+Poitiers&rft.place=Leiden-Boston&rft.pub=Brill&rft.date=2007&rft.isbn=978-9004162242&rft.aulast=Weedman&rft.aufirst=Mark&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3D9Z8GhJl6BG8C&rfr_id=info%3Asid%2Fen.wikipedia.org%3AHomoiousian" class="Z3988"></span></li></ul> </div> <div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Homoiousian&action=edit&section=15" title="Edit section: External links"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> 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