These are the sources and citations used to research Church History in Focus. This bibliography was generated on Cite This For Me on
In-text: (Athanasius. and Gregg, 1980)
Your Bibliography: Athanasius. and Gregg, R., 1980. The life of Antony and the letter to Marcellinus. New York: Paulist Press.
In-text: (Augustine, 1984)
Your Bibliography: Augustine, 1984. Augustine of Hippo, selected writings. New York: Paulist Press.
In-text: (Ayres, 2004)
Your Bibliography: Ayres, L., 2004. Nicaea and its legacy. Oxford: Oxford University Press.
In-text: (Barth, Bromiley and Torrance, 1975)
Your Bibliography: Barth, K., Bromiley, G. and Torrance, T., 1975. Church Dogmatics: Volume 1. Edinburgh, Scotland: T & t Clark.
In-text: (Cf, n.d.)
Your Bibliography: Cf, A., n.d. Contra Arianos 1.2 (PG 26:16; NPNF 2.4:307); De Synodis 15 (PG 26:709; NPNF 2.4:457).
In-text: (Cyrillus and Cross, 1951)
Your Bibliography: Cyrillus, S. and Cross, F., 1951. St. Cyril of Jerusalem's lectures on the Christian sacraments. London: SPCK.
In-text: (Hall, 2005)
Your Bibliography: Hall, S., 2005. Doctrine and practice in the early Church. London: Pilgrim Press/SPCK.
In-text: (Harmless, 2004)
Your Bibliography: Harmless, W., 2004. Desert Christians. Oxford: Oxford University Press, p.26.
In-text: (Harmless, 2004)
Your Bibliography: Harmless, W., 2004. Desert Christians. Oxford University Press, Inc.
In-text: (Hodge, 2015)
Your Bibliography: Hodge, C., 2015. Systematic Theology: The Complete Three Volumes. GLH.
In-text: (Kopecek, 1979)
Your Bibliography: Kopecek, T., 1979. A History of Neo-Arianism. [Cambridge, Massachusetts]: Philadelphia patristic Foundation.
As Ammonius, my father, was going to Nicomedia I thought it my right and my bounden duty to greet you by him. And also to make mention that inborn love and kindly disposition which you near towards the brethren for the sake of God and of his Christ; I want to tell you that the bishop make great havoc of us and persecutes us severely, and is in full sail against us: he has driven us out of the city as atheists, because we do not concur in what he publically preaches, namely, that ‘God has always been, and the Song has always been: Father and Son exist together: the Son has his existence unbegotten along with God, ever being begotten. Without having been begotten: God does not precede the Son by thought or by any interval however small: God has always been, the Son has always been; the Son is from God himself.
In-text: (Letter of Arius to Eusebius, Bishop of Nicomedia, c. 320, n.d.)
Your Bibliography: Letter of Arius to Eusebius, Bishop of Nicomedia, c. 320, n.d. In Theodoret, HE, 1:5.1-4, Epiphanius, Haer. 69.6; Opitz, Urkende I, pp. 1-3.
In-text: (McGrath, 1998)
Your Bibliography: McGrath, A., 1998. Historical theology. Malden, MA [u.a.]: Wiley-Blackwell.
In-text: (De Synodis 16, n.d.)
Your Bibliography: n.d. De Synodis 16. pp.26:709.
In-text: (Need, 2008)
Your Bibliography: Need, S., 2008. Truly divine and truly human. London: SPCK.
In-text: (Richard, 2018)
Your Bibliography: Richard, H., 2018. The Arian Controversy 318-381 AD. In: The Search for the Christian Doctrine of God. Edinburgh: T&T Clark, pp.239-273.
In-text: (Stead, 2000)
Your Bibliography: Stead, C., 2000. Divine substance. Oxford: Clarendon Press, pp.233-42.
In-text: (Stevenson and Frend, 1987)
Your Bibliography: Stevenson, J. and Frend, W., 1987. A New Eusebius. London: SPCK.
In-text: (Stevenson and Frend, 1989)
Your Bibliography: Stevenson, J. and Frend, W., 1989. Creeds, councils and controversies. London: SPCK.
‘For they are driven mad by the devil works in the (Eph. 2:2), and abandon all reverence and despise the fear of God’s judgement. As I suffer from them myself, I had to explain to your reverence, that you be on your guard against such individuals, lest any of them dare enter your dioceses also, either in person (for the imposters are skilled deceivers) or by false and specious letters. By both means they can delude one who clings to faith, though it be a pure faith. Arius then and Achillas lately made a conspiracy, in which they emulated the ambition of Colluthus – but they are far worse than he. Colluthus reprehended their conduct, and found a means of excusing his own knavish purpose. But they seeing his ‘making traffic of Christ’ (Cf. Didache 12:5) could not still remain subject to the Church, but build for themselves a den of robbers (Matt. 21:13), in which they constantly assemble and by night and day indulge in slander against Christ and us. They cry down all the pious apostolic doctrine and, just as the Jews do, have organised a gang to fight Christ. They deny His divinity, and declare him to be on a level with all mankind. They pick out every saying relative to his saving dispensation, and to his humiliation for us (Cf. Phil. 2:8) and try to compound words showing his divinity from the beginning (Cf. John 1:1) and his effable glory with the Father.’
In-text: (The Arian Strategy according to Alexander of Alexandria, c 324, n.d.)
Your Bibliography: The Arian Strategy according to Alexander of Alexandria, c 324, n.d. Letter of Alexander in Theodoret, HE, 1-4; Opitz, Urkunde 14, pp. 19-28.
‘The faith is as follows...: To believe in one God, Father almighty, incomprehensible, immutable and unchangeable, providential ruler and guide of the universe, just, good, maker of Heaven and Earth and of all the things in them, Lord of the law and of the prophets and of the new covenant; and in one Lord Jesus Christ, only begotten Son, begotten not from that which is not but from the Father, not as made but as properly an offspring, but begotten in an ineffable, indescribable manner, because only the Father who begot and the Son who has begotten know (for no one knows the Father but the Son, nor the Son but the Father), who exists everlastingly and did not at one point not exist. For we have learned from the Holy scriptures that He alone is the sole image, not (plainly) as if He might have remained unbegotten from the Father, nor by adoption (for it is impious and blasphemous to say this); but the scriptures describe Him as validly and truly begotten as Son, so that we believe Him to be immutable and unchangeable, and that He was not begotten and did not come to be by volition or by adoption, so as to appear to be from that which is not, but as befits Him to be begotten; not (a thing which it is not lawful to think) according to likeness of nature or commixture with any other things which came to be through Him, but in a way which passes all understanding or conception or reasoning we confess Him to have been begotten of the unbegotten father, God the word, true light, righteousness, Jesus Christ, Lord and Saviour of all. For He is The image, not of the will or of anything else, but of His Father’s very substance.’
In-text: (The Council of Antioch, 325, n.d.)
Your Bibliography: The Council of Antioch, 325, n.d. Syriac text with the Greek version of E. Schwartz, in Opitz, Urkunde 18, pp 36-41.
In-text: (The Mission of Orrius; Constantine's Letter to Alexander and Arius, 324, 2018)
Your Bibliography: The Mission of Orrius; Constantine's Letter to Alexander and Arius, 324, 2018. pp.Eusbius Life of Constantine, 11.63-72; Socrates HE, 1.7; Opitz, Urkunde 17, pp 32-5.
‘To sum up, God exists ineffable to the Song, for he is to himself what he is that it unutterable, so that none of the things said… will the Son know how to express comprehensively; for it is impossible to explore the Father who exists by Himself. For the Son himself does not know his own essence; for being Son he truly came to be at his Father’s will. What logic then permits the one who is from a Father to know comprehension the one who begot him? For clearly what has a beginning to encompass by thought or apprehension the one who is unbegun, is impossible.
In-text: (The Mission of Ossius; Constantine's Letter to Alexander and Arius, 324, n.d.)
Your Bibliography: The Mission of Ossius; Constantine's Letter to Alexander and Arius, 324, n.d. .
10,587 students joined last month!