{"Affiliation":[{"label":"Affiliation","value":"Non UBC","attrs":{"lang":"en","ns":"http:\/\/vivoweb.org\/ontology\/core#departmentOrSchool","classmap":"vivo:EducationalProcess","property":"vivo:departmentOrSchool"},"iri":"http:\/\/vivoweb.org\/ontology\/core#departmentOrSchool","explain":"VIVO-ISF Ontology V1.6 Property; The department or school name within institution; Not intended to be an institution name."}],"AggregatedSourceRepository":[{"label":"Aggregated Source Repository","value":"DSpace","attrs":{"lang":"en","ns":"http:\/\/www.europeana.eu\/schemas\/edm\/dataProvider","classmap":"ore:Aggregation","property":"edm:dataProvider"},"iri":"http:\/\/www.europeana.eu\/schemas\/edm\/dataProvider","explain":"A Europeana Data Model Property; The name or identifier of the organization who contributes data indirectly to an aggregation service (e.g. Europeana)"}],"Citation":[{"label":"Citation","value":"Lampros Alexopoulos. (2022). Anomeans. Database of Religious History, Vancouver, BC: University of British Columbia.","attrs":{"lang":"en","ns":"https:\/\/open.library.ubc.ca\/terms#identifierCitation","classmap":"oc:PublicationDescription","property":"oc:identifierCitation"},"iri":"https:\/\/open.library.ubc.ca\/terms#identifierCitation","explain":"UBC Open Collections Metadata Components; Local Field; Indicates a bibliographic reference for the resource if it has been previously published."}],"Contributor":[{"label":"Contributor","value":"Database of Religious History (DRH)","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/contributor","classmap":"dpla:SourceResource","property":"dcterms:contributor"},"iri":"http:\/\/purl.org\/dc\/terms\/contributor","explain":"A Dublin Core Terms Property; An entity responsible for making contributions to the resource.; Examples of a Contributor include a person, an organization, or a service."}],"Creator":[{"label":"Creator","value":"Alexopoulos, Lampros","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/creator","classmap":"dpla:SourceResource","property":"dcterms:creator"},"iri":"http:\/\/purl.org\/dc\/terms\/creator","explain":"A Dublin Core Terms Property; An entity primarily responsible for making the resource.; Examples of a Contributor include a person, an organization, or a service."}],"DateAvailable":[{"label":"Date Available","value":"2022-11-23T17:34:46Z","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/issued","classmap":"edm:WebResource","property":"dcterms:issued"},"iri":"http:\/\/purl.org\/dc\/terms\/issued","explain":"A Dublin Core Terms Property; Date of formal issuance (e.g., publication) of the resource."}],"DateIssued":[{"label":"Date Issued","value":"2022-06-08","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/issued","classmap":"oc:SourceResource","property":"dcterms:issued"},"iri":"http:\/\/purl.org\/dc\/terms\/issued","explain":"A Dublin Core Terms Property; Date of formal issuance (e.g., publication) of the resource."}],"Description":[{"label":"Description","value":"The Anomoeans was a religious group of the 4th century that represented an extreme form of Arianism. Arius and his followers, who formed the heresy of Arianism, believed that the essential difference between God and Christ was that God had always existed, while Christ was created by God. The Anomeans distorted the phraseology of the Nicene Creed the \u201cSon of God, the only begotten of the Father\u201d to mean that the Father as unbegotten and the Son being begotten made God the Father the source of the Son; therefore Father and Son are unalike (\u03b1\u03bd\u03cc\u03bc\u03bf\u03b9\u03bf\u03b9). Founder of the Anomoeans was A\u00ebtius of Antioch, a man of lowly origins who worked as a vine-dresser, a goldsmith and a traveling doctor, until the year 350, when he was ordained a deacon by Leontius of Antioch. A\u00ebtius held that God and Christ could not be alike. Since ingenerateness consists a crucial part of the essence of God, Christ could not be like God because he lacked this essential quality. The second leader of the Anomeans was Eunomius. This latter studied theology at Alexandria under A\u00ebtius, and afterwards came under the influence of Eudoxius of Antioch, who ordained him deacon. He became Bishop of Cyzicus in 360. His works have been recovered from Basil of Caesarea\u2019s and Gregory of Nyssa\u2019s Contra Eunomium. Eunomius\u2019s principal belief was the ingenerateness (\u1f00\u03b3\u03b5\u03bd\u03bd\u03b7\u03c3\u03af\u03b1) of God the Father. Being ingenerated, the Father could never come into contact or communicate His nature to generated beings. Therefore the Son is generated (\u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2), created by the power of the Ingenerated Father. After his exposition of faith to emperor Theodosius in 383 Eunomius was sent into exile in Caesarea until his death in 394. His followers, condemned at the Council of Constantinople in 381, were called Anomoeans for they denied any substantial similarity between the Father and the Son. Since 398 several imperial edicts forbade the possession of his writings and holders of their copies were advised to burn them.","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/description","classmap":"dpla:SourceResource","property":"dcterms:description"},"iri":"http:\/\/purl.org\/dc\/terms\/description","explain":"A Dublin Core Terms Property; An account of the resource.; Description may include but is not limited to: an abstract, a table of contents, a graphical representation, or a free-text account of the resource."}],"DigitalResourceOriginalRecord":[{"label":"Digital Resource Original Record","value":"https:\/\/circle.library.ubc.ca\/rest\/handle\/2429\/83189?expand=metadata","attrs":{"lang":"en","ns":"http:\/\/www.europeana.eu\/schemas\/edm\/aggregatedCHO","classmap":"ore:Aggregation","property":"edm:aggregatedCHO"},"iri":"http:\/\/www.europeana.eu\/schemas\/edm\/aggregatedCHO","explain":"A Europeana Data Model Property; The identifier of the source object, e.g. the Mona Lisa itself. This could be a full linked open date URI or an internal identifier"}],"FullText":[{"label":"Full Text","value":"Poll: Religious Group (v6) Published on: 08 June 2022Date Range: 350 CE - 398 CERegion: AnatoliaRegion tags: Asia Minor, Anatolia, CappadociaThe area of the expansion of the AnomeansAnomeansalso known as \u201cHeterousians, Aetians, Eunomians\u201dBy Lampros Alexopoulos, University of AthensEntry tags: Religious Group, Heresy, Early Christianity, Christian Traditions, ArianismThe Anomoeans was a religious group of the 4th century that represented an extreme form of Arianism.Arius and his followers, who formed the heresy of Arianism, believed that the essential difference betweenGod and Christ was that God had always existed, while Christ was created by God. The Anomeans distortedthe phraseology of the Nicene Creed the \u201cSon of God, the only begotten of the Father\u201d to mean that theFather as unbegotten and the Son being begotten made God the Father the source of the Son; thereforeFather and Son are unalike (\u03b1\u03bd\u03cc\u03bc\u03bf\u03b9\u03bf\u03b9). Founder of the Anomoeans was A\u00ebtius of Antioch, a man of lowlyorigins who worked as a vine-dresser, a goldsmith and a traveling doctor, until the year 350, when he wasordained a deacon by Leontius of Antioch. A\u00ebtius held that God and Christ could not be alike. Sinceingenerateness consists a crucial part of the essence of God, Christ could not be like God because he lackedthis essential quality. The second leader of the Anomeans was Eunomius. This latter studied theology atAlexandria under A\u00ebtius, and afterwards came under the influence of Eudoxius of Antioch, who ordainedhim deacon. He became Bishop of Cyzicus in 360. His works have been recovered from Basil of Caesarea\u2019sand Gregory of Nyssa\u2019s Contra Eunomium. Eunomius\u2019s principal belief was the ingenerateness (\u1f00\u03b3\u03b5\u03bd\u03bd\u03b7\u03c3\u03af\u03b1)of God the Father. Being ingenerated, the Father could never come into contact or communicate Hisnature to generated beings. Therefore the Son is generated (\u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u03cc\u03c2), created by the power of theIngenerated Father. After his exposition of faith to emperor Theodosius in 383 Eunomius was sent intoexile in Caesarea until his death in 394. His followers, condemned at the Council of Constantinople in 381,were called Anomoeans for they denied any substantial similarity between the Father and the Son. Since398 several imperial edicts forbade the possession of his writings and holders of their copies were advisedto burn them.Status of Participants:\u2713 Elite \u2713 Religious Specialists \u2713 Non-elite (common people, general populace)SourcesPrint sources for understanding this subject:Source 1: Richard Paul Vaggione, Eunomius: the extant works, Oxford Early Christian Texts, \u00e9d. OxfordUniversity Press, 1987\u2014Source 2: Gregori Nysseni Opera, Vol. I, Contra Eunomium Libri, (ed. W. Jaeger), Liber I&II, Leiden 1960\u2014Source 3: Gregori Nysseni Opera, Vol. II, Contra Eunomium Libri, (ed. W. Jaeger), Liber III. RefutatioConfessionis Eunomii, Leiden 1960.\u2014DOI: URL: https:\/\/religiondatabase.org\/browse\/1415This work is licensed under the Creative CommonsAttribution 4.0 International license.Please see our Terms of Use here:https:\/\/religiondatabase.org\/about\/creditsPage 1 of 20\u00a9 2022 Database of Religious History.The University of British Columbia.For any questions contactproject.manager@religiondatabase.orgOnline sources for understanding this subject:Relevant online primary textual corpora (original languages and\/or translations):General VariablesMembership\/Group InteractionsAre other religious groups in cultural contact with target religion:Source 1 URL: https:\/\/www.tertullian.org\/rpearse\/manuscripts\/eunomius_apology.htm\u2014Source 1 Description: Eunomius: the Manuscripts of the \"First Apology\"\u2014Source 2 URL: https:\/\/www.newadvent.org\/cathen\/05605a.htm\u2014Source 2 Description: Eunomianism, The Catholic Encyclopedia\u2014Source 1 URL: https:\/\/ccel.org\/ccel\/schaff\/npnf205\/npnf205.\u2014Source 1 Description: Gregory of Nyssa: Dogmatic Treatises\u2014Source 2 URL: https:\/\/ccel.org\/ccel\/schaff\/npnf202.html\u2014Source 2 Description: Socrates and Sozomenus Ecclesiastical Histories\u2014Source 3 URL: https:\/\/www.tertullian.org\/fathers\/eunomius_apology00_intro.htm\u2014Source 3 Description: Eunomius: The First Apology\u2014Yes\u2014Is the cultural contact competitive:Notes: Competitive, in the sense that every religious party claimed for itself the truth and thetrue faith.Yes\u2014Is the cultural contact accommodating\/pluralistic:Field doesn't know\u2014Is the cultural contact neutral:Field doesn't know\u2014Is there violent conflict (within sample region):Yes\u2014Is there violent conflict (with groups outside the sample region):Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 2 of 20Does the religious group have a general process\/system for assigning religious affiliation:Does the religious group actively proselytize and recruit new members:Notes: One of the techniques that Anomeans -and Arians in general- used to attract\/proselytize peoplewas the fact that they highlighted the humility, suffering, and poverty of Jesus, pointing thus to theintimate bond that united the ordinary faithful and the Son of God. They also organized, which aredescribed as poignant and dramatic, where they would have fostered feelings of fellowship andsolidarity among their supporters. Furthermore, according to Church historians, the Anomeans soughtthe people \u201cnot only in churches, but in open meetings, assemblies, and going from house to house,\u201dvisiting the faithful, linking up with them, and presumably also making arrangements to tend to theneedy and the ill.Does the religion have official political supportNotes: There have been violent conflicts throughout the region of Anatolia and throughout thecrisis caused by the teachings of the Anomeans in the Church. Such clashes were instigated byboth sides and included beatings, material damage, etc.No\u2014Yes\u2014Is proselytizing mandated for religious professionals:Yes\u2014Is proselytizing mandated for all adherents:Yes\u2014Is missionary work mandated for religious professionals:Notes: There is no such thing as a \"mission\", \"missionary work\" or \"missionaries\" as weunderstand it today.No\u2014Is missionary work mandated for all adherents:Notes: There is no such thing as a \"mission\", \"missionary work\" or \"missionaries\" as weunderstand it today.No\u2014Is proselytization coercive:No\u2014Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 3 of 20Is there a conception of apostasy in the religious group:Size and StructureNumber of adherents of religious group within sample region (estimated population,numerical):Number of adherents of religious group within sample region (% of sample regionpopulation, numerical):ScriptureAre the priests paid by polity:Yes\u2014Is religious infrastructure paid for by the polity:Yes\u2014Are the head of the polity and the head of the religion the same figure:No\u2014Are political officials equivalent to religious officials:No\u2014Is religious observance enforced by the polity:No\u2014Polity legal code is roughly coterminous with religious code:No\u2014Polity provides preferential economic treatment (e.g. tax, exemption)Notes: With a series of decrees, the emperor Constantine imposed heavy taxation to theopponents of the Orthodox Church, i.e. heretics such as the Anomeans.Yes\u2014No\u2014Field doesn't know\u2014Field doesn't know\u2014Alexopoulos, Database of Religious History, 2022 Page 4 of 20Does the religious group have scriptures:Scripture is a generic term used to designate revered texts that are considered particularly authoritativeand sacred relative to other texts. Strictly speaking, it refers to written texts, but there are also \u201coralscriptures\u201d (e.g. the Vedas of India).Yes\u2014Are they written:Yes\u2014Are they oral:No\u2014Is there a story (or a set of stories) associated with the origin of scripture:Notes: The Anomeans actually had the same Holy Bible (Old and New Testament) as all otherChristians. The only difference was that they interpreted Bible in their own way and with theirown presuppositions.Yes\u2014Revealed by a high god:Yes\u2014Revealed by other supernatural being:Notes: By the Holy SpiritYes\u2014Inspired by high god:Yes\u2014Inspired by other supernatural being:Notes: By the Holy SpiritYes\u2014Originated from divine or semi-divine human beings:No\u2014Originated from non-divine human being:No\u2014Alexopoulos, Database of Religious History, 2022 Page 5 of 20Architecture, GeographyIs monumental religious architecture present:Notes: Since the Anomeans were considered Christians and could be elected as deacons, priests andbishops, the religious monuments they used were the Christian churches in the region of Anatolia. Theonly difference was the interpretation they gave to the nature of Christ. There is not, therefore, asignificant difference in the performance of the sacraments or in the use of the temples in general.Nor did their belief in the unalike nature of Christ presupposed a different or special arrangement ofthe temples.Are there different types of religious monumental architecture:Is iconography present:BeliefsYes\u2014In the average settlement, what percentage of area is taken up by all religiousmonuments:I don't know\u2014Size of largest single religious monument, square meters:I don't know\u2014Height of largest single religious monument, meters:I don't know\u2014Size of average monument, square meters:I don't know\u2014Height of average monument, meters:I don't know\u2014In the largest settlement, what percentage of area is taken up by all religiousmonuments:I don't know\u2014No\u2014Field doesn't know\u2014Alexopoulos, Database of Religious History, 2022 Page 6 of 20Burial and AfterlifeIs a spirit-body distinction present:Answer \u201cno\u201d only if personhood (or consciousness) is extinguished with death of the physical body.Answering yes does not necessarily imply the existence of Cartesian mind\/body dualism, merely thatsome element of personhood (or consciousness) survives the death of the body.Belief in afterlife:Notes: Apart from the fact that Christ was unalike the Father, so he was not God in the sense that theOrthodox faith believed He was, the Anomeans did not radically differ in matters of faith from the\"official\" Orthodox Church. Hence, they believed in afterlife. However, a key paradox of this belief, whichwas used as an argument by the opponents of the Anomeans, was the fact that, since Christ was notproperly God, it follows that his resurrection has absolutely no significance for the salvation and theeternal life promised to the Christians.Reincarnation in this world:Are there special treatments for adherents' corpses:Are co-sacrifices present in tomb\/burial:Yes\u2014Spirit-mind is conceived of as having qualitatively different powers or properties thanother body parts:Field doesn't know\u2014Spirit-mind is conceived of as non-material, ontologically distinct from body:Yes\u2014Other spirit-body relationship:Field doesn't know\u2014Yes\u2014Is the spatial location of the afterlife specified or described by the religious group:No\u2014No\u2014No\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 7 of 20Are grave goods present:Are formal burials present:Supernatural BeingsAre supernatural beings present:No\u2014No\u2014Yes\u2014A supreme high god is present:Yes\u2014The supreme high god is anthropomorphic:Yes\u2014The supreme high god is a sky deity:No\u2014The supreme high god is chthonic (of the underworld):No\u2014The supreme high god is fused with the monarch (king=high god):No\u2014The monarch is seen as a manifestation or emanation of the high god:No\u2014The supreme high god is a kin relation to elites:No\u2014The supreme high god has another type of loyalty-connection to elites:No\u2014The supreme high god is unquestionably good:Alexopoulos, Database of Religious History, 2022 Page 8 of 20Yes\u2014Other feature(s) of supreme high god:Notes: According to the Anomeans, the divine ingeneratenness is not just one of manypredicates of deity. On the contrary, it is the primary and defining predicate, superior toall others. God\u2019s being simply is unbegottenness.No\u2014The supreme high god has knowledge of this world:Yes\u2014The supreme god's knowledge is restricted to particular domain ofhuman affairs:No\u2014The supreme high god's knowledge is restricted to (a) specific area(s)within the sample region:No\u2014The supreme high god's knowledge is unrestricted within the sampleregion:Yes\u2014The supreme high god's knowledge is unrestricted outside of sampleregion:Yes\u2014The supreme high god can see you everywhere normally visible (inpublic):Yes\u2014The supreme high god can see you everywhere (in the dark, at home):Yes\u2014The supreme high god can see inside heart\/mind (hidden motives):Yes\u2014The supreme high god knows your basic character (personal essence):Alexopoulos, Database of Religious History, 2022 Page 9 of 20Yes\u2014The supreme high god knows what will happen to you, what you will do(future sight):Yes\u2014The supreme high god has other knowledge of this world:Field doesn't know\u2014The supreme high god has deliberate causal efficacy in the world:Yes\u2014The supreme high god can reward:Yes\u2014The supreme high god can punish:Yes\u2014The supreme high god has indirect causal efficacy in the world:Field doesn't know\u2014The supreme high god exhibits positive emotion:Yes\u2014The supreme high god exhibits negative emotion:No\u2014The supreme high god possesses hunger:No\u2014Is it permissible to worship supernatural beings other than the high god:Notes: The Son, i.e. Jesus, and the Holy Spirit. Although neither Jesus Christ nor the HolySpirit share or possess the divine essence. Because both derive their origin from God,both must be creatures made by God, though enjoying the highest positions in thecreaturely hierarchy. They could be worshipped therefore, but not in the same manneras the supreme God.Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 10 of 20Supernatural MonitoringIs supernatural monitoring present:This refers to surveillance by supernatural beings of humans\u2019 behaviour and\/or thought particularly as itrelates to social norms or potential norm violations.Do supernatural beings mete out punishment:Do supernatural beings bestow rewards:Messianism\/EschatologyAre messianic beliefs present:The supreme high god possesses\/exhibits some other feature:Notes: According to the Anomeans, the divine ingeneratenness is not just one of manypredicates of deity. On the contrary, it is the primary and defining predicate, superior toall others. God\u2019s being simply is unbegottenness.No\u2014The supreme high god communicates with the living:Field doesn't know\u2014Previously human spirits are present:No\u2014Non-human supernatural beings are present:No\u2014Mixed human-divine beings are present:No\u2014Does the religious group possess a variety of supernatural beings:No\u2014No\u2014No\u2014No\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 11 of 20Notes: In essence no. For Christian faith, Jesus Christ is the messiah. Since the Anomeans held that onlyGod the Father was the true God and Jesus Christ and the Holy Spirit were created beings, it followsthat Jesus can not be the messiah. Christ frees man from death, definitively transforming him bymeans of a new birth in baptism, and filling him with all kinds of goods, including the resurrection ofthe body and life everlasting. This requires not only that Christ have the creative power capable oftransforming the body from death into eternal life, but that he be God.Norms and Moral RealismAre general social norms prescribed by the religious group:Is there a conventional vs. moral distinction in the religious group:PracticesMembership Costs and PracticesDoes membership in this religious group require celibacy (full sexual abstinence):Does membership in this religious group require constraints on sexual activity (partial sexualabstinence):Does membership in this religious group require castration:Does membership in this religious group require fasting:Does membership in this religious group require forgone food opportunities (taboos ondesired foods):Does membership in this religious group require permanent scarring or painful bodilyalterations:No\u2014No\u2014No\u2014No\u2014No\u2014Yes\u2014No\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 12 of 20Does membership in this religious group require painful physical positions or transitorypainful wounds:Does membership in this religious group require sacrifice of adults:\"Adults\" here referring to an emic or indigenous category; if that category is different from the popularWestern definition of a human who is 18-years-old or older and who is legally responsible for his\/heractions, then please specify that difference in the Comments\/Sources: box below.Does membership in this religious group require sacrifice of children:\"Children\" here referring to an emic or indigenous category; if that category is different from the popularWestern definition, please specify that different in the Comments\/Sources: box below.Does membership in this religious group require self-sacrifice (suicide):Does membership in this religious group require sacrifice of property\/valuable items:Does membership in this religious group require sacrifice of time (e.g., attendance atmeetings or services, regular prayer, etc.):Does membership in this religious group require physical risk taking:Does membership in this religious group require accepting ethical precepts:Does membership in this religious group require marginalization by out-group members:Does membership in this religious group require participation in small-scale rituals (private,household):No\u2014No\u2014No\u2014No\u2014No\u2014Yes\u2014No\u2014Field doesn't know\u2014Yes\u2014Field doesn't know\u2014Alexopoulos, Database of Religious History, 2022 Page 13 of 20Does membership in this religious group require participation in large-scale rituals:I.e. involving two or more households; includes large-scale \u201cceremonies\u201d and \u201cfestivals.\u201dAre extra-ritual in-group markers present:E.g. special changes to appearance such as circumcision, tattoos, scarification, etc.Does the group employ fictive kinship terminology:Society and InstitutionsYes\u2014On average, for large-scale rituals how many participants gather in one location:Field doesn't know\u2014What is the average interval of time between performances (in hours):Performances here refers to large-scale rituals.Field doesn't know\u2014Are there orthodoxy checks:Orthodoxy checks are mechanisms used to ensure that rituals are interpreted in a standardizedway, e.g. through the supervisory prominence of a professionalized priesthood or other system ofgovernance, appeal to texts detailing the proper interpretation, etc.Field doesn't know\u2014Are there orthopraxy checks:Orthopraxy checks are mechanisms used to ensure that rituals are performed in a standardizedway, e.g. through the supervisory prominence of a professionalized priesthood or other system ofgovernance, appeal to texts detailing the proper procedure, etc.Field doesn't know\u2014Does participation entail synchronic practices:No\u2014Is there use of intoxicants:No\u2014No\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 14 of 20Levels of Social ComplexityThe society to which the religious group belongs is best characterized as (please chooseone):Notes: Arianism and its branches, such as the Anomeans, involved most church members: from simplepeople, priests, and monks to bishops, emperors, and members of the imperial family. Two Romanemperors, Constantius II and Valens, became Arians or Semi-Arians, as did prominent Gothic, Vandal,and Lombard warlords. So deep was the controversy within the Church that it involved more or lessthe entire Empire.WelfareDoes the religious group in question provide institutionalized famine relief:Notes: Most probably yes. In order to win popularity among the people, the Anomeans promotedcharitable activities in great cities such as Constantinople, Antioch, Sebasteia etc. The foundation ofhouses for the poor (ptochotropheion or ptocheion) indicates that there the Anomeans fed andhoused the ill and the needy.Is famine relief available to the group's adherents through an institution(s) other than thereligious group in question:Does the religious group in question provide institutionalized poverty relief:Notes: Most probably yes. In order to win popularity among the people, the Anomeans promotedcharitable activities in great cities such as Constantinople, Antioch, Sebasteia etc. The foundation ofhouses for the poor (ptochotropheion or ptocheion) indicates that there the Anomeans fed andhoused the ill and the needy.Is poverty relief available to the group's adherents through an institution(s) other than thereligious group in question:Does the religious group in question provide institutionalized care for the elderly and infirm:Notes: In order to win popularity among the people, the Anomeans promoted charitable activities ingreat cities such as Constantinople, Antioch, Sebasteia etc. The foundation of houses for the poor(ptochotropheion or ptocheion) indicates that there the Anomeans fed and housed the ill and theneedy. it should be mentioned, furthermore, that Aetius, the founder of the Anomeans, was a trainedphysician. He is claimed to have practiced medicine in the poorhouses of the Christian Church inAntioch, as well as elsewhere. Practicing free medicinal aid for the poor and the needy helped AetiusAn empire\u2014Yes\u2014Field doesn't know\u2014Yes\u2014Field doesn't know\u2014Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 15 of 20gain popularity and eventually propagate his theological views.Is institutionalized care for the elderly and infirm available to the group's adherents throughan institution(s) other than the religious group in question:EducationDoes the religious group provide formal education to its adherents:Notes: Not exactly. The leaders of the Anomeans received the official education of the Empire.However, they received special education -so to speak- next to bishops, followers of Arianism. A\u00ebtius,the founder of the Anomeans, studied successively under the Arian bishops Athanasius of Anazarbusand the presbyter Antonius of Tarsus. Eunomius, A\u00ebtius's disciple and leader of the Anomeans, studiedtheology at Alexandria next to A\u00ebtius and afterwards came under the influence of Eudoxius of Antioch,also an Arian and disciple of A\u00ebtius as well.Is formal education available to the group\u2019s adherents through an institution(s) other thanthe religious group:BureaucracyDo the group\u2019s adherents interact with a formal bureaucracy within their group:Do the group\u2019s adherents interact with other institutional bureaucracies:Public WorksDoes the religious group in question provide public food storage:Notes: Most probably yes. Throughout many of the major cities of Anatolia, in their attempt to wincontrol over the local Church bureaucracy and to gain favor with the people and support from theimperial authorities, the Anomeans promoted charitable activities for the poor and the needy.Field doesn't know\u2014No\u2014Yes\u2014Is extra-religious education open to both males and females:Field doesn't know\u2014Yes\u2014Yes\u2014Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 16 of 20Is public food storage provided to the group\u2019s adherents by an institution(s) other than thereligious group in question:Does the religious group in question provide water management (irrigation, flood control):Is water management provided to the group\u2019s adherents by an institution(s) other than thereligious group in question:Does the religious group in question provide transportation infrastructure:Is transportation infrastructure provided for the group\u2019s adherents by an institution(s) otherthan the religious group in question:TaxationDoes the religious group in question levy taxes or tithes:Are taxes levied on the group\u2019s adherents by an institution(s) other than the religious group inquestion:EnforcementDoes the religious group in question provide an institutionalized police force:Do the group\u2019s adherents interact with an institutionalized police force provided by aninstitution(s) other than the religious group in question:Does the religious group in question provide institutionalized judges:Field doesn't know\u2014Field doesn't know\u2014Yes\u2014Field doesn't know\u2014Yes\u2014No\u2014No\u2014No\u2014I don't know\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 17 of 20Do the group\u2019s adherents interact with an institutionalized judicial system provided by an aninstitution(s) other than the religious group in question:Does the religious group in question enforce institutionalized punishment:Are the group\u2019s adherents subject to institutionalized punishment enforced by aninstitution(s) other than the religious group in question:Notes: As citizens of the Roman (Byzantine) Empire, the Anomeans and their followers were subject tothe Roman law like everybody else.Does the religious group in question have a formal legal code:Are the group\u2019s adherents subject to a formal legal code provided by institution(s) other thanthe religious group in question:WarfareDoes religious group in question possess an institutionalized military:I don't know\u2014No\u2014Yes\u2014Do the institutionalized punishments include execution:Yes\u2014Do the institutionalized punishments include exile:Yes\u2014Do the institutionalized punishments include corporal punishments:Yes\u2014Do the institutionalized punishments include ostracism:Field doesn't know\u2014Do the institutionalized punishments include seizure of property:Field doesn't know\u2014No\u2014Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 18 of 20Do the group\u2019s adherents participate in an institutionalized military provided byinstitution(s) other than the religious group in question:Notes: The Anomeans, like every citizen of the Roman (Byzantine) Empire had the opportunity or\/andthe obligation to join the army of the Empire. There were no religious prohibitions or restrictions thatwould prevent a member from joining the armyAre the group\u2019s adherents protected by or subject to an institutionalized military providedby an institution(s) other than the religious group in question:Written LanguageDoes the religious group in question possess its own distinct written language:Is a non-religion-specific written language available to the group\u2019s adherents through aninstitution(s) other than the religious group in question:Notes: The Anomeans used by and large the Greek language.Is a non-religion-specific written language used by the group\u2019s adherents through aninstitution(s) other than the religious group in question:CalendarDoes the religious group in question possess a formal calendar:Is a formal calendar provided for the group\u2019s adherents by an institution(s) other than thereligious group in question:Food ProductionDoes the religious group in question provide food for themselves:No\u2014Yes\u2014No\u2014No\u2014Yes\u2014No\u2014No\u2014Yes\u2014Alexopoulos, Database of Religious History, 2022 Page 19 of 20Is food provided to the group\u2019s adherents by an institution(s) other than the religious groupin question:BibliographyGeneral ReferencesReference: John Newman Henry. The Arians of the fourth century. Indiana: University of Notre DamePress. isbn: 978-0268020125.Reference: . Gregory of Nyssa: Contra Eunomium II. An English version with supporting studies.Proceedings of the 10th International Colloquium on Gregory of Nyssa, Olomouc 2004. Leiden: Brill. isbn:978-90-04-15518-3.Reference: Thomas Kopecek. A History of Neo-Arianism. Philadelphia: Catholic University of AmericaPress. isbn: 978-0813210056.Reference: . El Contra Eunomium I en la produccion literaria de Gregorio de Nisa. VI ColoquioInternational sobre Gregorio de Nisa.. Pamplona: Ediciones Universidad de Navarra. isbn: 978-8431310448.Reference: Richard Hanson Patrick. The Search for the Christian Doctrine of God: The Arian Controversy,318-381. Chippenham-Wiltshire: Baker Academic. isbn: 978-0801031465.Reference: Rowan Williams. Arius: Heresy and Tradition. London: Wm. B. Eerdmans Publishing Co.. isbn:978-0802849694.Reference: Robert Gregg , Dennis Groh. Early Arianism. A view of salvation,. Philadelphia: SCM Press. isbn:978-0334003458.Reference: Jean De Ghelling. Quelques appreciations de la dialectique et d\u2019Aristote durant les conflitstrinitaires du IVe si\u00e8cle.Reference: Jean Danielou. Eunome l\u2019Arien et l\u2019exegese n\u00e9o-platonicienne du Cratyle.Reference: Elena Calvacanti. Studi Eunomiani. Roma: Pontificium Institutum Orientalium Studiorum.Reference: Matthieu Cassin. L\u2019\u00c9criture de la controverse chez Gr\u00e9goire de Nysse. Pol\u00e9mique litt\u00e9rraire etex\u00e9g\u00e8se dans le Contre Eunome. Paris: Brepols. isbn: 978-2-85121-255-9.Reference: Xavier Battlo. Ontologie scalaire et pol\u00e9mique trinitaire, Le subordinatianisme d\u2019Eunome et ladistinction \u03ba\u03c4\u03b9\u03c3\u03c4\u03cc\u03bd-\u1f04\u03ba\u03c4\u03b9\u03c3\u03c4\u03bf\u03bd dans le \u201cContre Eunome\u201d I de Gr\u00e9goire de Nysse. M\u00fcnster: AschendorffVerlag.Reference: Michel Barnes Rene. Eunomius of Cyzicus and Gregory of Nyssa: two traditions of trancedentcasuality. Vigiliae Christianae, 52(1)Reference: Gustave Bardy. L\u2019h\u00e9ritage litt\u00e9raire d\u2019A\u00e9tius. Revue d'histoire Ecclesiastique, 24(1)No\u2014No\u2014Alexopoulos, Database of Religious History, 2022 Page 20 of 20","attrs":{"lang":"en","ns":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","classmap":"oc:AnnotationContainer"},"iri":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","explain":"Simple Knowledge Organisation System; Notes are used to provide information relating to SKOS concepts. 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