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 (hō′mō-o͞o′sē-ən, -zē-)
A Christian supporting the Council of Nicaea's Trinitarian doctrine that Jesus, as Son of God, is consubstantial with God the Father.

[Late Latin homoūsiānus, from homoūsius, of same substance, from Greek homoousios : homo-, homo- + ousiā, substance; see Homoiousian.]
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.


(ˌhəʊməʊˈuːsɪən; -ˈaʊ-; ˌhɒm-)
(Theology) a Christian who believes that the Son is of the same substance as the Father. Compare Homoiousian
(Theology) of or relating to the Homoousians
[C16: from Late Greek homoousios of the same substance, from Greek homo- + ousia nature]
ˌHomoˈousianism n
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014


(ˌhoʊ moʊˈu si ən, -ˈaʊ-, ˌhɒm oʊ-)

1. a member of a 4th-century A.D. church party that maintained that the essence or substance of the Father and the Son is the same.
2. of or pertaining to the Homoousians or their doctrine.
[1555–65; < Late Greek homooúsi(os) of the same substance]
Ho`mo•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 ?
With regard to the debates after the Council of Nicaea in the fourth century, Edwards argues that Eusebius of Caesarea, rather than being a conservative who attempted compromise with the homoiousios language, was one of the first proponents of metaphysical parity between the Father and Son, and became a "harbinger of the homoousian doctrine" (120).
How many Christians, whether lay or scholars, feel comfortable speaking of Christ in terms of "hypostatic union," "homoousian" (consubstantial), or "duce substantice (naturce) in una persona" (two natures in one person) of Leo's Tome?
homoousian) in all three cases, Victorinus relocates the triad being-life-thought from its Plotinian function of characterizing the action of intellect to the position where it starts to analogize the godly endurance itself.
The cumulative effect of such carefully directed agitation could easily have included formal objections raised against the homoousian theology of the bishop.
For instance, it seems that Palladius' criticisms about divine unity in homoousian doctrine hit home, since in III.15.126-127 Ambrose takes up for the first time a discussion about the 'distinction of persons and unity of nature' as a true explanation of the word homoousios.(35) It is especially fascinating that the proper interpretation of homoousios should be broadened to include divine distinctio as well as unity of substance!
(80) Ambrose had already angered homoian Christians in North Italy by using his connections to arrange for a homoousian bishop to be appointed to the nearby city of Sirmium in 379.
The days when Humeans and Homoousians mostly stayed out of one another's hair are gone, it seems, forever.
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.