Arius’s error, influenced by Hellenistic philosophy’s emphasis on divine immutability, was the belief that Jesus Christ was a created being, not co-eternal or consubstantial with God the Father. This view held that the Son was the first and highest creation, a lesser, mutable divine being subordinate to the Father, rather than God himself.
- Emphasized divine immutability: Arius sought to preserve the traditional Greek philosophical concept that God is immutable and unchanging, and therefore could not have a Son who was eternal and also became a human being and suffered.
- Argued the Son was created: He taught that the Son was created out of nothing by the Father, and therefore there was a time when the Son did not exist.
- Denied consubstantiality: This directly contradicted the idea of the Son being “of the same substance” (consubstantial) as the Father, a doctrine that became a cornerstone of Nicene Christianity.
- Viewed the Son as subordinate: Arius saw the Son as a subordinate, created being, subordinate in divinity to the Father, even though he was the agent of creation and superior to other creatures.
- Reconciled with salvation: His view proposed that a perfect man who was divinely “chosen” or “adopted” by God could save humanity, implying that salvation was achieved by a perfect creature, not the creator.
- Contradicted established Christian worship: This challenged the long-standing Christian practice of worshipping Jesus as God. If he was merely a creature, then the worship and baptism in his name alongside the Father and the Holy Spirit would be incorrect.
In order to express the truth of the faith, the Council adopted two words—“substance” (ousia ) and “consubstantial” (homooúsios )—which are not found in Scripture. The Council’s intention in doing so was not to replace biblical statements with Greek philosophy. On the contrary, the Council used these terms precisely to affirm biblical faith with clarity and to distinguish it from Arius’ error, which was deeply influenced by Hellenism. [#5]
The Pope goes on to discuss the work of St. Athanasius and the Christian growth in understanding of what it means for the human person to be “divinized” (also a theme in the writings of St. Paul). Leo points out that “divinization in no way implies the self-deification of man. On the contrary, divinization protects us from the primordial temptation to want to be like God (cf. Gen 3:5). What Christ is by nature, we become by grace” [#7]. Divinization, the Pope writes, “is true humanization (becoming fully human). This is why human existence points beyond itself, seeks beyond itself, desires beyond itself, and is restless until it rests in God.” Or again, “Only God, in his infinity, can satisfy the infinite desire of the human heart, and for this reason the Son of God chose to become our brother and redeemer.”
Peace to all,
Divinization is from Holy Spirit incorruption through the created souls of all for the flesh becoming again for both natures in all Creation becoming again in One Divine Spirit Family One God in being.
"This is why human existence points beyond itself, seeks beyond itself, desires beyond itself, and is restless until it rests in God.” Or again, “Only God, in his infinity, can satisfy the infinite desire of the human heart, and for this reason the Son of God chose to become our brother and redeemer.” Pope Leo
What Pope Leo is logically saying is, “Choice becomes again loving only and loving with only the most love becoming undefiled and unfailing in all cases becoming again in all Creation One Holy Spirit Family One God in being,” I believe, OMNiLogically.
We become brother and sisters in all from Baptism from the New Eve becoming for all into the Catholic Church through His Passion. And Virgin Born for Jesus in the New Adam we become from Sacrifice through Penance forgiven for all becoming Sons and Daughters of God becoming again in all Creation One Holy Spirit Family One God in being.
- Reconciled with salvation: His view proposed that a perfect man who was divinely “chosen” or “adopted” by God could save humanity, implying that salvation was achieved by a perfect creature, not the creator.
Logically The Creator is The Father and we become Transformed Immortality through the Mother Baptized becoming into The Catholic Church for Jesus in the New Adam becoming through the Christ in all mankind from Sacrifice through Penance forgiven in all becoming again in all Creation One Holy Spirit Family One God in being.
And all becoming through the Christ we become Sons and Daughters of God becoming again through the Christ from Sacrifice through Penance forgiven becoming again in all Creation in One Holy Spirit Family One God in being, I believe.
The God from the Faith of Abraham is Two Natures resurrected in One Divinized Family Body.
Christ the redeemer is rebirth through the immaculate flesh from Mary through Holy Spirit Incorruption in One Body saved becoming again in all creation One Holy Spirit Family One God in being, I believe through two natures.
Logically, From the God from the Faith of Abraham, the Christ is Two Gods in One Body, Both Natures, from the New Eve becoming immortality in Immaculate Flesh for Jesus in the New Adam becoming through two natures in One Body through The Christ in all mankind from Sacrifice through Penance forgiven for all becoming again in all One Family.
Peace always,
Stephen
