Omii ( from other Greek ὁμοίως - “similar” ), also akakiane - one of the “parties” of Christian theologians that took shape during the IV century Arian dispute . The main conflict of this dispute occurred between supporters ( ) and opponents of the First Council of Nicaea in 325, to which, along with Omis, belonged to the Omiusians , Macedonians and Anomes , conditionally called Arians . Unlike other Arian movements, omiyism was not distinguished by doctrinal or philosophical rigor and is identified by its leaders. At the first stage of the Arian dispute, the leaders of this trend were Bishops Eusebius of Caesarea (d. In 340) and Eusebius of Nicomedia (d. In 341), then Akaki Caesarea (d. In 366), according to whom the flow got its second name. The majority of modern scholars trace Omian theology starting from the year 357, in the II Sirmian formula . In the future, 12 Omian creeds are known [1] .
Content
The Theology of Eusebius of Caesarea
According to the Russian church historian V.N. Samuilov , Omian theology originates in the views of Eusebius of Caesarea , which, although they were not borrowed from Arius , are essentially sub-traditionalist . At the same time, however, there is a significant variety in assessing the views of Eusebius, from recognizing them Orthodox to classifying them as Omis or Semi-Arians . The main task of Eusebius in constructing his system was to avoid contradiction with the idea of the unity of God, and therefore only God the Father was recognized as the original essence, exalted above all others. Only he can be the origin of such properties as immortality, invisibility, wisdom and goodness. He cannot transfer his essence to others at all and cannot be compared with the world or enter into any relation with it. Therefore, there was a need for a mediator, which became the Logos . It happened at the will of the Father in a way incomprehensible to people, and in the very act of origin received along with being a deity. However, he is not equal to the Father neither in essence, nor in honor, nor in deity, nor in glory. This was a consequence of the fact that entities related and not related to the world cannot be equal. According to the analogy cited by Eusebius in the treatise “ ” the three faces of the Trinity can be likened to heaven, the Sun, and the Moon [2] . Distinguishing the Son from the Father in essence, Eusebius at the same time strongly denied the likeness of the Son to everything that happened as a result of his creative power, and placed him in the category of deities. According to Eusebius, the Son God is by nature, the only begotten God, the second God, the king, the masters and the God of every creature. We cannot say that he came from nothing, because this is not said in the Bible . In this, the teachings of Eusebius differed from the views of Arius and the Anomeans , for whom only the being of the Father was possible, or that "nothing" from which everything else was created. In this, Eusebius may have followed Origen , who, by middle chance, recognized the strength or will of the Father, which in itself was existing . Eusebius denied the statements of Arius about the Son that he “was not before birth” and that “was when there was no Son”, because the Son was potentially in the Father before birth. Regarding the incarnation, Eusebius taught that the Son accepted human flesh without a soul. At the same time, his deity remained unchanged and alien to bodily weaknesses, just as a ray of light that has fallen into an unclean place remains alien to impurity. The death of the Son of God was a temporary separation of his deity from the body, and the suffering of the body did not cause suffering to his deity. The Holy Spirit is the creation of the Son and is different from other entities created by him, and can not be compared with either the Father or the Son [3] .
Another leader of the early omiyah was Bishop Eusebius of Nicomedia , from whose theological heritage very little has been preserved. In a letter to he asks Alexander Alexandria to turn to the right faith and formulates his views: he recognizes that the Son came about by the will of the Father, but not from his essence, is different from the Father in nature and strength, although he is completely similar to the Father in these relationships. It happened in a way incomprehensible to people and by nature unchanged [4] . By his name, the followers of this movement were called "Eusebians." In 341, they organized a cathedral in Antioch , at which four dogmatic formulas were adopted. Athanasius the Great , in whose writings the text of these dogmatic documents was preserved, explains the numerous wordings adopted: “since they constantly had to listen to all the charges of heresy from everyone, they write at the cathedral not in the same way, this way or that” [5] .
Doctrine Development
Political defeat of the Omiya
Notes
- ↑ Hanson, 2005 , pp. 558-559.
- ↑ Samuilov, 1890 , p. 42-44.
- ↑ Samuilov, 1890 , p. 47-48.
- ↑ Samuilov, 1890 , p. 48.
- ↑ Diamonds, 2007 , p. 193.
Literature
Sources
- Athanasius the Great . Creations . - Holy Trinity St. Sergius Lavra, 1903. - T. III. - 524 s.
- Socrates Scholastic. Church history . - M .: ROSSPEN, 1996.
Research
- in English
- Bethune-Baker JF An introduction to the early history of Christian doctrine to the time of the Council of Chalcedon . - London: Methuen & CO., 1903. - XXII, 436, [6] p.
- Hanson RPC The Search for the Christian Doctrine of God: The Arian Controversy, 318–381 AD . - New York: Continuum International Publishing Group, 2005 .-- 960 p. - ISBN 0-5670-3092-X .
- Kelly JND Early Christian Creeds. - 3rd ed. - London: Longman Publishing Group, 1972.- 446 p. - ISBN 0-8264-9216-6 .
- Parvis S. Marcellus of Ancyra and the Lost Years of the Arian Controversy 325–345. - Oxford: Oxford University Press , 2006 .-- 291 p. - ISBN 978-0-19-928013-1 .
- Nicene and Post-Nicene Fathers, Second Series / Edited by Philip Schaff and Henry Wace. - Buffalo, NY: Christian Literature Publishing Co., 1900 .-- T. XIV. - 670 p.
- in Russian
- Bolotov V.V. History of the Church during the Ecumenical Councils. - M .: Generation, 2007 .-- 720 p. - ISBN 978-5-9763-0032-3 .
- Diamonds A. I. Lectures on the history of the ancient church. - SPb. : Publishing house of Oleg Abyshko, 2007. - 480 p. - ISBN 978-5-9900890-3-7 .
- Samuilov V. History of Arianism in the Latin West (353-430) . - SPb. : Katan Printing House, 1890. - X, 99, [2] p.
- Spassky A. A. History of dogmatic movements in the era of ecumenical councils. - 2nd ed. - Sergiev Posad: Edition of the bookstore of M.S. Elov, 1914. - T. I. - 648 p.