(redirected from Homoiousians)


 (hō′moi-o͞o′sē-ən, -zē-)
An adherent of the Christian doctrine, formulated in the fourth century ad, that Jesus the Son and God the Father are of similar but not of the same substance.

[From Greek homoiousios, of similar substance : homoio-, homeo- + ousiā, substance (from ousa, feminine present participle of einai, to be; see es- in Indo-European roots).]
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(ˌhəʊmɔɪˈuːsɪən; -ˈaʊ-; ˌhɒm-)
(Theology) a Christian who believes that the Son is of like (and not identical) substance with the Father. Compare Homoousian
(Theology) of or relating to the Homoiousians
[C18: from Late Greek homoiousios of like substance, from Greek homoio- like + ousia nature]
ˌHomoiˈousianism n
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014


(ˌhoʊ mɔɪˈu si ən, -ˈaʊ-)

1. a member of a 4th-century A.D. church party that maintained that the essence of the Son is similar to, but not the same as, that of the Father.
2. of or pertaining to the Homoiousians or their doctrine.
[1725–35; < Late Greek homoioúsi(os) of like substance (homoi- homoi(o)- + -ousios, adj. derivative of ousía substance, essence, derivative of ṓn, s. ont-, present participle of eînai to be) + -an1]
Ho`moi•ou′si•an•ism, n.
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.
References in periodicals archive ?
In him was life; and the life was the light of men." (John 1:1-3, 5.) Together with showing that the common ousia shared by the three hypostases cannot belong to the homoiousians' order of likeness, to say nothing of the anomoeans' statement about its unlikeness, but must be exactly the same (i.e.
Finally, the primary opponents of the Homoians during the 350s were a group of bishops led by Basil of Ancyra known today as the Homoiousians. Like the Homoians, Basil and his party had roots in Eusebian theology, and there are a number of similarities between their two perspectives, especially their common opposition to Marcellus of Ancyra.
Both the Homoians and the Homoiousians, accordingly, attempted to use the Council at Seleucia in 359 to ensure that the "compromise" was interpreted according to their own interests.
They are equal in substance because they share the substance of divinity, and this is the only way that one can speak of their being "one." (67) And the categories that Hilary uses to explain this interpretation, particularly the Father-Son language, come directly from Basil and the Homoiousians.
The classic statement of Hilary's independence from the Homoiousians is provided by Pierre Smulders, La doctrine trinitaire de s.
(4.) Epiphanius applied the "semi-Arian" label to the Homoiousians as early as the fourth century, and in some form it has continued to be used well into the modern period.
(13.) Meslin suggests that Germinius changed his allegiance from Nice 360 to the Dated Creed through the influence of the Homoiousians, perhaps even Basil himself, who was exiled to Illyricum in 360: see Michel Meslin, Les Ariens d'Occident, 335-430 (Paris: Editions de Seuil, 1967), 290.
(44.) For an analysis of the historical details of Hilary's association with Basil and the Homoiousians, see Brennecke, Hilarius, 335-51.
This allowed Edward Gibbon (himself briefly a Roman Catholic) to let rip: "The profane of every age have derided the furious contests which the difference of a single diphthong exacted between the Homoousians and the Homoiousians." But this, by Gibbonian design, misses the point.
Dr Lohr engages in a wide range of similar reflections in order to characterize the strategies the Homoiousians used both to define their own orthodoxy and to attack what they considered to be the Aetian and Marcellan/Nicene theological extremes.
Traditional baptismal practice and liturgical language are substituted here for the theological golden mean we saw in the 'orthodoxies' of Cyril of Jerusalem, Gregory of Nyssa, and the Homoiousians. Athanasius and the Eunomians are relegated to the outer limits occupied in the fourth century by the 'heretics'.
Lohr's 'A Sense of Tradition: The Homoiousian Church Party'.