In 515, the basilica became the center of a monastery built on land donated by Sigismund of Burgundy, the first king of the Burgundians to convert from Arianism to Trinitarian Christianity.
He had been taught the assembly's catechism, but he says he never gave credence to the trinitarian doctrine, and his studies confirmed him in Arian views.
He himself wrote a commentary on Exodus (1560); edited an annotated French Bible (1562) and New Testament (1562); and published tracts against Arians (1565–1566).
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.
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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.
Arianism |
In order to understand the theological significance of Acacianism as a critical episode in both the logical and historical progress of Arianism, it is needful to recall that the great definition of the Homoousion, promulgated at Nicaea in 325, rather than putting an end to further discussion, became the occasion for keener debate and for still more confusion of statement in the formulation of theories on the relationship of Our Lord to His Father.
Alahis (or Alagis) was the Arian duke of Trent and Brescia before becoming king of the Lombards after his successful rebellion in 688.
In 587, after a count named Witteric had exposed the plot of Sunna, the Arian bishop of Mérida, to place the Visigoth Segga on the throne and probably to also kill the Catholic Méridan bishop Masona, Claudius was sent to put down the revolt.
The tribes we consider Gothic were nominally Arians during the period of time when Ulfilas translated the Christian bible into Gothic, meaning that they followed the teachings of Arius about the person and nature of Jesus Christ.
Of Palladius it is said by Vigilius, a late 5th century bishop of Thapsus in Africa, that after Ambrose's death (397) he wrote a reply to Ambrose's writings against Arianism, which Vigilius in turn wrote to counter.
Of particular importance are the famous Arian theologian Eunomius of Cyzicus; Saint Dalmatius; bishops Proclus and Germanus, who became Patriarchs of Constantinople; and Saint Emilian, a martyr in the eighth century.
For instance, in the dispute with Eustathius of Antioch, who opposed the growing influence of Origen and his practice of an allegorical exegesis of scripture, seeing in his theology the roots of Arianism, Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith, who was charged in turn with Sabellianism.
In about 356, the Emperor Constantius II wrote to King Ezana and his brother Saizanas, requesting them to replace Frumentius as bishop with Theophilus, who supported the Arian position, as did the emperor.
It was named after Gáspár Bekes from Hungary (1520–1579), a military commander under Stephen Báthory of Poland, who was buried on the hill (he was of Arianism faith and therefore refused admittance to other city's cemeteries).
Matteo Gribaldi Mofa (Chieri, c.1505 - Farges, September 1564) was an Italian legal scholar who became an Arian and defender of Michael Servetus.
Theophilus, the first known bishop of the Goths, defended the Trinitarian and Orthodox Christological position against the Arians at the First Ecumenical Council in Nicea 325, and signed the Nicean Confession of Faith.
Subsequent Emperors Constantius II (reigned 337-361) and Valens (reigned 364-378) supported Arianism and theologians came up with alternative wordings like Homoios (similar) homoiousios (similar in substance), or Anomoios (unsimilar).
The dates of his birth and death are unknown; he was alive and in exile in 437 according to Prosper, who, in his Chronicle, records that Possidius and two other bishops were persecuted and expelled from their sees by the Vandal king, Gaiseric, who was an Arian.
Following Reccared's conversion from Arianism to Catholicism, a conspiracy, led by Sunna, the Arian bishop of Mérida, arose to place the Arian Segga on the throne and probably also to kill the Catholic Méridan bishop, Masona, and the duke of the province of Lusitania, Claudius.
An opponent of Arianism, he served as archdeacon to Jucundus (in Italian, San Giocondo; in French, Saint Joconde), bishop of Aosta.
This is mainly a contemporary narrative of the cruelties practised against the orthodox Christians of Northern Africa by the Arian Vandals.
He also countered Sir Isaac Newton's work with Examination of the 14th chapter of Sir Isaac Newton's observations upon the prophecies of Daniel. Grey showed the shallowness of Newton's biblical scholarship and accused him of Arianism.