Dr. Dafydd Daniel

It's incredibly interesting, isn't it, important to remember that we've got Paul's letters as the earliest documents of the Christian religion, and these are writing to these churches in the Eastern world, right? Ephesus, Corinth in Greece, and so on.

So really the Eastern empire, which later will become the Byzantium empire, is the start of Christianity, where Christianity comes from and grows out into the West. So just fewer bishops in the West, fewer Christians in the West. a thriving Greco-Christian culture in these areas of the world, Asia Minor, Alexandria, and so on.

So really the Eastern empire, which later will become the Byzantium empire, is the start of Christianity, where Christianity comes from and grows out into the West. So just fewer bishops in the West, fewer Christians in the West. a thriving Greco-Christian culture in these areas of the world, Asia Minor, Alexandria, and so on.

So really the Eastern empire, which later will become the Byzantium empire, is the start of Christianity, where Christianity comes from and grows out into the West. So just fewer bishops in the West, fewer Christians in the West. a thriving Greco-Christian culture in these areas of the world, Asia Minor, Alexandria, and so on.

And so later on, we're going to have Jerusalem as an important place, then Constantinople a little bit, a later important place. But at the moment, we've got Antioch in Syria and Alexandria in Egypt, these really key posts in the Christian world. And this is where a concentration of bishops are then across these areas, metropolitan bishops. And then they have their own priests and everything else.

And so later on, we're going to have Jerusalem as an important place, then Constantinople a little bit, a later important place. But at the moment, we've got Antioch in Syria and Alexandria in Egypt, these really key posts in the Christian world. And this is where a concentration of bishops are then across these areas, metropolitan bishops. And then they have their own priests and everything else.

And so later on, we're going to have Jerusalem as an important place, then Constantinople a little bit, a later important place. But at the moment, we've got Antioch in Syria and Alexandria in Egypt, these really key posts in the Christian world. And this is where a concentration of bishops are then across these areas, metropolitan bishops. And then they have their own priests and everything else.

The estimate is really that by 300, 10% of the empire is Christian. So 10 million people. And then by the middle of the fourth century, about half of the empire is Christian. So growing numbers and large numbers to debate these issues with each other. The actual debate, the actual debate between the two is, We all know the Trinity, Father, Son, and Holy Ghost.

The estimate is really that by 300, 10% of the empire is Christian. So 10 million people. And then by the middle of the fourth century, about half of the empire is Christian. So growing numbers and large numbers to debate these issues with each other. The actual debate, the actual debate between the two is, We all know the Trinity, Father, Son, and Holy Ghost.

The estimate is really that by 300, 10% of the empire is Christian. So 10 million people. And then by the middle of the fourth century, about half of the empire is Christian. So growing numbers and large numbers to debate these issues with each other. The actual debate, the actual debate between the two is, We all know the Trinity, Father, Son, and Holy Ghost.

We've got an issue here then of the Father and the Son. Are they all equal? Are they equal? Is there any differences between them? What's the difference between the Father, Son, and the Holy Ghost? Are they the same or different? If you're saying they're really different, then you're saying you've got three gods. So you don't want to have that. You don't want to be a polytheist.

We've got an issue here then of the Father and the Son. Are they all equal? Are they equal? Is there any differences between them? What's the difference between the Father, Son, and the Holy Ghost? Are they the same or different? If you're saying they're really different, then you're saying you've got three gods. So you don't want to have that. You don't want to be a polytheist.

We've got an issue here then of the Father and the Son. Are they all equal? Are they equal? Is there any differences between them? What's the difference between the Father, Son, and the Holy Ghost? Are they the same or different? If you're saying they're really different, then you're saying you've got three gods. So you don't want to have that. You don't want to be a polytheist.

So you want to connect them in some way. So how are you going to connect them and bring them together? Now, Arius' claim is really straightforward semantics, is that the son must be subordinate to the father. Otherwise, it's not a son and it's not a father. So his claim, Arianism is a form of a particular viewpoint that we call monarchianism. So monarchism comes from monarch, right?

So you want to connect them in some way. So how are you going to connect them and bring them together? Now, Arius' claim is really straightforward semantics, is that the son must be subordinate to the father. Otherwise, it's not a son and it's not a father. So his claim, Arianism is a form of a particular viewpoint that we call monarchianism. So monarchism comes from monarch, right?

So you want to connect them in some way. So how are you going to connect them and bring them together? Now, Arius' claim is really straightforward semantics, is that the son must be subordinate to the father. Otherwise, it's not a son and it's not a father. So his claim, Arianism is a form of a particular viewpoint that we call monarchianism. So monarchism comes from monarch, right?

Monos, one, and then arche, principle, rule. So one principle rule. A belief then that God is one, that God is not just a being, God is being. God is everything. God is all. God is this essence beyond description, a particular substance, a divine substance, a deity, something above all things. He's created a world completely different from it. It's utterly transcendent from it.

Monos, one, and then arche, principle, rule. So one principle rule. A belief then that God is one, that God is not just a being, God is being. God is everything. God is all. God is this essence beyond description, a particular substance, a divine substance, a deity, something above all things. He's created a world completely different from it. It's utterly transcendent from it.

Monos, one, and then arche, principle, rule. So one principle rule. A belief then that God is one, that God is not just a being, God is being. God is everything. God is all. God is this essence beyond description, a particular substance, a divine substance, a deity, something above all things. He's created a world completely different from it. It's utterly transcendent from it.

Now, the Christian religion then poses a great threat for these Greek philosophically-minded figures like Ares and others, that you've got this principle of God. How can you then explain that it becomes incarnate? Ares solves it in an interesting way. So Ares' point is that there's the God, God as substance, God that becomes a father when he begets a son.