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HomeSearchAdvent112911 CATHOLIC ENCYCLOPEDIA and others Homoousion The word that made Jesus God The word used by the Council of Nicaea (325) to express the Divinity of Christ 07449a. SBT Questions are (1) Can any man see into heaven (2) Can any man explain how God is made? If so then they would be of the same substance of GOD Right ?, Write-librarian@simplebibletruths.net Plus YOU can search any subject in the CATHOLIC ENCYCLOPEDIA: Open C E and work the search box:

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Homoousion CATHOLIC ENCYCLOPEDIA Reads

(Gr. homoousion - from homos, same, and ousia, essence; Latin consubstantialem, of one essence or substance),

The word used by the Council of Nicaea (325) to express the Divinity of Christ. Arius had taught that the Son, being, in the language of Philo, the Intermediator between God and the world, was not eternal, and therefore not of the Divine substance, but a creature brought forth by the free will of God. (See ARIANISM) Homoousion was indeed used by philosophical writers to signify "of the same or similar substance"; but as the unity of the Divine nature wasn't questioned, the word carried the fuller meaning: "of one and the same substance". However, not only is homos ambiguous? ; the word ousia itself was often taken as equivalent to hypostasis (person), as apparently is the case in the anathema attached to the Nicene Symbol. And therefore the affirmation of the identity of nature might be taken in the heretical sense of the Sabellians, who denied the distinction of person. It was only after many years of controversy that the two words acquired their distinct meanings, and the orthodox were able to describe the Trinity as one in ousia and three in hypostasis or persona. Previously to the Council of Nicaea, Tertullian had already used the Latin equivalent of Homoousion, conceding to Praxeas the Sabellian that the Father and the Son were unius substantiae, of one substance, but adding duarum personarum, of two persons (Adv. Prax., xiii). And Dionysius of Alexandria used the actual word in a letter to Dionysius of Rome (Athan., "De dec. Syn. Nic.", xxv, 26) and again in his letter to Paul of Samosata. On the other hand, Origen, who is, however, inconsistent in his vocabulary, expressed the anti-Sabellian sense of Dionysius of Alexandria by calling the Son "Heteroousion". The question was brought into discussion by the Council of Antioch (264-272); and the Fathers seem to have rejected Homoousion, even going so far as to propose the phrase heteras ousias, that is, Heteroousion, "of other or different ousia". Athanasius and Basil give as the reason for this rejection of Homoousion the fact that the Sabellian Paul of Samosata took it to mean "of the same of similar substance". But Hilary says that Paul himself admitted it in the Sabellian sense "of the same substance or person", and thus compelled the council to allow him the prescriptive right to the expression. Now, if we may take Hilary's explanation, it is obvious that when, half a century afterwards, Arius denied the Son to be of the Divine ousia or substance, the situation was exactly reversed. Homoousion directly contradicted the heretic. In the conflicts which ensued, the extreme Arians persisted in the Heteroousion Symbol. But the Semi-Arians were more moderate, and consequently more plausible, in their Homoiousion (of like substance). When one considers how the four creeds formulated at Antioch (341) by the Semi-Arians approached the Nicene Creed as nearly as possible without the actual word Homoousion, there may be a temptation to think that the question was one of words only; and the Councils of Rimini and Seleucia (359) may seem to have been well advised in their conciliatory formula "that the Son was like the Father in all things, according to the Holy Writ". But this very formula was forced from the Fathers by the Emperor Constantius; and the force and fraud which the Semi-Arians used throughout the greater part of the fourth century, are proof sufficient that the dispute was not merely verbal. The dogma of the Trinity was at stake, and Homoousion proved itself to be in the words of Epiphanius "the bond of faith", or, according to the expression of Marius Victorinus, "the rampart and wall of orthodoxy." (See ARIANISM;

CHURCH FATHERS: Letter 9 (St. Basil)

In his writings he exhibits a miscellaneous inconsistency, and is at one time to be found disloyal to the homoousion, because of his opponent who made a bad ...

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FATHERS: Letter 52 (St. Basil)

Of this, some portions are universally accepted without cavil, but the homoousion, ill received in certain quarters, is still rejected by some. ...

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CHURCH FATHERS: On the Trinity, Book IV (Hilary of Poitiers)

They say that this term 'of one substance,' in the Greek homoousion, ... And so they profess to condemn the confession of the homoousion on the ground that ...

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CATHOLIC ENCYCLOPEDIA: Eunomianism

The teaching of Arius was condemned by the Council of Nicaea, and the word homoousion adopted as the touchstone of orthodoxy. The subsequent history of ...

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www.newadvent.org/cathen/05605a.htm

CHURCH FATHERS: Church History, Book II (Socrates Scholasticus)

This, however, is usual with him; he carefully introduces such letters as make no reference to, or wholly repudiate the term homoousion; while he purposely ...

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	CATHOLIC ENCYCLOPEDIA: Pope Liberius ... Basil of Ancyra, Eustathius, and Eleusius, to condemn the "Homoousion"; he is induced to sign a combination of three formulæ: that of the Catholic Council of ... www.newadvent.org www.newadvent.org/cathen/09217a.htm
	CATHOLIC ENCYCLOPEDIA: Pneumatomachi The Council of Nicaea had used all its energies in defending the Homoousion of the Son and with regard to the Spirit had already added the words: "We believe ... www.newadvent.org www.newadvent.org/cathen/12174a.htm
	CHURCH FATHERS: Letter 263 (St. Basil) He no sooner obtained the rank of bishop than he straightway appeared writing an anathema on the Homoousion in the Arians' synod at Ancyra. From thence ... www.newadvent.org www.newadvent.org/fathers/3202263.htm
		CHURCH FATHERS: Letter 214 (St. Basil) ... advance no other reason for refusing to accept the pious opinion of the Fathers than the meaning of the homoousion which they hold in their wickedness, and ...