Using David Yeago's distinction between concept and judgment, he affirms that Athanasius's homoousios
makes the same judgment about the reality of Jesus as does Paul's isos theou in Philippians 2:6, although they have different conceptual language.
He concludes with the dispute between Bishop Alexander of Alexandria and his priest Arius over the divinity of the Son of God and the resulting Council of Nicaea, which declared the Son to be "of one substance," homoousios
, with the Father.
He is an ardent defender of the homoousios
of Nicea (Jesus is "of the same substance" as the Father), and he rejoices over the council of Ephesus's use of the term Theotokos (Mary as the Mother of God).
24) Basilio fala da semelhanca de substancia (ousia) no Pai e no Filho, que se exprime pelo termo homoousios
ou pela expressao homoioskat' ousian, e da distincao das hipostases na igualdade das pessoas.
But in the incarnation, Jesus came to be homoousios
anthropois, frail and willingly susceptible to the same elements that fallen humans are susceptible to, taking upon himself the devastation of the bursting flood against the foolish builder in order to bring hope of a better foundation.
I spend endless hours reading about the differences between dyophysitism and monophytism, homoousios
The church's term for the numerical Unity of Essence of God is homoousios
(see Council of Nicea, 325 C.
187-98), who looks at synodoi and the oikoumene, and stresses the identification of Orthodoxy with the creed of Christ being homoousios
with the Father.
Pero no niega que inmediatamente despues de el tomo la palabra el emperador en persona, quien la encontro correcta y con la que mostro su acuerdo y animo a todos los participantes a suscribirla, con la salvedad de que habria que introducir en ella el termino homoousios
, consubstantialis, es decir <<de la misma esencia>>, o <<uno en la esencia>>.
Pamphilus records that Origen is accused for using homoousios
to refer to Christ's relationship with the Father (rightly so, according to Edwards), an accusation which implies Valentinianism in the third century, but becomes the litmus test of orthodoxy in the fourth.
Now, when the Council of Nicaea (325) condemned the Arian thesis about the non-divinity of Christ and inaugurated the formula of homoousios
('of one substance') for marking the equivalent divinity of both the Father and the Son, there was necessitated an urgency, inasmuch as Christianity yearned to attune its religious goals with rational prospects, to offer for this unity in multiplicity an explanation also in intellectual terms.
Suffice it to say that what the Council of Nicaea (AD 325) did with its homoousios
was to categorically reject the prior identification of being generated with being created (95)--notwithstanding its almost identical spelling (96)--such that being generated From the Father would necessarily amount to some kind of subordination.